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Industrial Schools,
Bonmahon, Co. Waterford,
Nov. 1857.
DEAR SIR, OR MADAM,
I beg to enclose you a small Pamphlet containing an Outline
of the Industrial and Educational Work with which I have been for some years con-
nected in this Parish, which is situated, as you will learn from the said Pamphlet, in
an exceedingly wild and obscure part of Ireland.
The advantages which these Schools have afforded have been great; and the
progress both in the habits and appearance of the youth, most marked. Since the
establishment of these Institutions, they have been visited by numberless persons from
all parts of the Kingdom, who, without a solitary exception, have expressed themselves
in the highest terms of surprize and satisfaction, at such a work being carried on in a
district labouring under so many disadvantages.
With a view to giving continued employment to the Schools, and to the spread-
in<* far and wide the truth as it is in Jesus, I propose (as you will perceive by the annexed
pages,) to republish THE INVALUABLE WORKS OF DR. THOMAS GOODWIN.
I can only effect this by securing a sufficient Number of Subscribers to cover the cost.
Will you allow me to enrol your Name among the List ?
For the manner in which the voluminous COMMENTARY OF DR. GILL was
printed in these Schools, I would refer you to the numberless approving Notices of both
the London and Provincial Press. That large Work is now nearly out of print. With
the exception of about Fifty Sets, the whole of the Bonmahon Edition is in the hands of
the Public, and it occupies a prominent position in hundreds of Libraries, as a memorial
of what may be effected by the blessing of God, under the most trying and difficult
circumstances.
I want (if the Lord will) to perpetuate this good work, and therefore appeal
to you to help me, by your name and influence, to do so. As an Englishman, now eleven
years resident in Ireland, I am thoroughly convinced that nothing is so conducive to her
temporal well-being and her spiritual interests, as the working, upon her own soil, and
among her own sons, of Christian Protestantism. Acting upon the great principle,
" Forasmuch as in you lies, do good unto all men, but especially to those that are of the
household of faith," will, I believe, in due time TELL upon the once-dark, superstitious,
and deeply-prejudiced minds of the Irish Roman Catholics.
Means are ours results God's; and, as in the Providence of God, my lot is cast
in this lonesome part of His vast creation, I desire (as an humble instrument in His hands)
to spend and be spent for His glory, and for the good of my fellow-creatures. The work
is not (as you may imagine) carried on without many difficulties and much responsibility ;
my life has been threatened again and again; still "having obtained help of God, I
continue unto this day."
I would ask you, in conclusion, not to encourage the thought that your name
may have but little weight in. the proposed undertaking. It is one name will turn the
scale, and decide the matter whether DE. GOODWIN'S WORKS are to be reprinted or not.
Possibly that name may be yours that one Subscriber yourself ! Under these circum-
stances, therefore, I respectfully ask you to return your name at once. Do not delay.
Ito not postpone your intentions ; but (if you think these Schools have any claims; if you
Believe, from my simple and unvarnished statement, as contained in the enclosed Pamphlet,
I have been and am engaged in a great and good work) then come to my aid ; yea,
" Come to the help of the Lord to the help of the Lord against the mighty."
I am,
Dear Sir, or Madam,
Yours, most respectfully,
DAVID ALFRED DOUDNEY,
Vicar of Kilcash, and Curate of Monksland.
P. S. Reports of the working and general progress of these Schools are given, month
after month, in two Periodicals which are issued from the Bonmahon Press. The
GOSPEL MAGAZINE contains 64-pages, Demy 8vo., price six shillings, yearly, stamped ;
and the " OLD JONATHAN," or District and Parish Helper, is a Penny Pictorial Broad
Sheet ; a great favourite among the Poor, as well as with the Sunday School Teacher,
and to the District Visitor.
Bonmahon Industrial Printing School,
CO. WATERFOKD.
.BE, THOMAS 'GOODWIN'S
WHOLE WOBKS,
UNABRIDGED.
In Six Royal 8vo. Volumes, Superfine Paper, in clear new Long Primer Type,
containing above Eight Hundred Pages each, and corresponding in size with the
Bonmahon Edition of "Dr. Gill's Commentary on the Bible."
To be Published AT HALF-A- GUINEA per Volume to those Subscribers only whose
names are received before the Subscription List is closed, and the Work put to Press.
The price to future Subscribers will then be raised.
It will be obvious to all who are concerned in the important work of issuing cheapEditions
of the great monuments of pure, spiritual, Gospel truth, raised by the giants in divinity
of other days, that such an undertaking involves very extensive commercial responsibility.
Therefore the present Editor, since he is not in a position in which he would be justified
in running risk in the matter, as the work is printed at the Missionary School, confidently
appeals to all who value, or are interested in, DB. GOODWIN'S WOBKS, whether MINIS-
TERS, BOOKSELLEBS, or PitivATE REAVES, to use A COMBINED AND VIGOEOUS
EFFORT in helping forward the Publication, under such circumstances, of so great a
"Work. So scarce is the Work that it seldom can be obtained under Eight or Ten Guineas,
which renders DB. GOODWIN comparatively unknown. However, the following, which
are but a few from among a multitude of testimonies to the invaluable character of the
DOCIOB'S writings, will tend to show how desirable it is they should be put within the
reach of all :
The venerable DB. HAWKEB, in his preface to " Goodwin's Mediator," which was pub-
lished in 1819, under his editorship, says : " Indeed, I am not a little selfish upon this
occasion. For to be in the least degree instrumental in bringing forward to the church
such writings as DE. GOODWIN'S, is, in my esteem, no common honour. Nay, the very
permission to hold the torch, while its pages on the sublime Discourse of the GLORIOUS
MEDIATOR, are read by His redeemed ones, is a dignity which every faithful servant of
JESUS ought highly to value."
SAMUEL EY.LES PIEBCE, in many parts of his writings, speaks of Dr. Goodwin in the
highest terms, and most emphatically so, in writing to a young minister : he says, " Let
Goodwin be your commentator."
DB. E. WILLIAMS says, " His works are, in point of sentiment, invaluable. He was
a good scholar, and an eminent divine and textuary."
BICKEBSTETH says, " Goodwin is a puritan divine of very superior powers, whose wri-
tings cast much light on the Scriptures on which he treats."
" HEBVEY, Author of Theron and Aspasio, speaks most highly of Dr. Goodwin ; thus,
" Coupled with sentiments truly evangelical, he possessed a most happy talent of opening,
sifting, and displaying the hidden riches of the Scripture."
LOWNDES. " This eminent Nonconformist's works, which consists of expositions
and sermons, have ever maintained the highest station among those of the Calvinistic
school."
ORME, the author of Dr. Owen's life, and editor of his works, says, " Dr. Goodwin was a
learned man, excellent in expounding the scriptures. He delights to search into abstruse
and difficult texts. The least particle of speech came under Ms notice, and in numerous
instances he has made it appear how much depends upon the connecting particles in Scrip-
ture, which are generally overlooked."
Several pieces published by the Doctor during his lifetime, are not found in his
collected works ; these will be included in the present Edition. The following are among
the number: the Child of Light "Walking in Darkness; Eeturn of Prayers; Trial of
Growth in Grace ; Aggravation of Sin and Sinning ; Christ Set Forth ; The Heart of
Christ, and Encouragements to Faith.
Goodwin's glorious views of the Person of Christ are those alone which will
tend to bring- the poor and needy up out of bondag-e into the glorious liberty of
the Children of God !
It is proposed to commence the Work as early as possible, therefore an earnest appeal
is made to all lovers of pure, old-fashioned Divinity, to send in their NAMES AS SUB-
SCRIBERS.
Here the Editor ventures to suggest that every Minister who cannot afford to purchase,
should have a copy presented to him, either by some rich member of his congregation, or
by the poorer members contributing together.
Again, the Editor suggests, that on the principal of the Reading Societies, many may
be able to pay for a Volume who cannot afford the whole. Each Volume is complete in
itself; let then six LOVERS OF TRUTH agree together and subscribe, and lend their Vo-
lumes to each other. These hints are thrown out, in the hope that the Lord will stir up
many of his people to act upon it. The Editor, however, especially urges his friends to
act promptly in forwarding their names. The Subscription to be paid thus : on the deli-
very ,of the First Volume, one Guinea. On the delivery of the Third Volume another
Guinea ; and the last Guinea on the delivery of the Fifth Volume. Booksellers who for-
ward their names at once, receive the usual subscription discount.
A list of Subscribers will be appended to the last Volume.
Subscribers' names, WITH FULL ADDRESS, may be sent, either to the Eev. D. A.
DOUDNEY, Vicar of Kilcash, Industrial Printing School, Bonmahon, Co. Waterford,
Ireland ; Ogle and Murray, South Bridge, Edinburgh ; or to W. H. COLLINGEIDGE,
City Press, Long Lane, London.
Recently Printed at the Bonmahon Industrial Printing School,
Two Important Works for Ministers, Bible
Students, and Teachers.
Just published, price 12s. 6d. each, cloth ; calf, 17s. 6d., royal 8vo., each 1000 pp.,
(Carriage free.)
TT'EACH'S (EEV. B.) KEY TO OPEN SCRIPTURE METAPHORS. In Four
J\_ Books. To which are prefixed, Arguments to Prove the Divine Authority of the
Holy Bible ; together with the Types of the Old Testament.
TTEACH'S (REV. B.) EXPOSITION OF THE PARABLES, and Express Simili-
JV tudes of our Lord and Saviour Jesus Christ. Wherein also many things are doc-
tonally handled and improved by way of application.
*** These Works had become so scarce as to be seldom obtainable under ,3 per copy.
Printed verbatim from the original editions, at the Bonmahon Industrial Printing School.
Specimen pages, gratis per post, of W. H. COLLINGKIDGE, City Press, Long Lane, Lon-
don, E.G.
- < * * *
AN EXPOSITION OF ''THgi. EPIS^I^^TQ VHE EPHESIANSy. . 385
Well, you live under both law and Gospel : I assure you this, that all of you by nature,
though you have never so much outward light by the preaching -of the Word; though
you think yourselves living men, and you frame to yourselves what is faith, and what is
repentance, and what will save you; that you will live, and think yourselves to be living
men; yet if you have not an inward spiritual light struck upon your hearts, you are
but dead still.
Now, my brethren, in the second place, whensoever God cometh to work faith in
any man's heart, what doth He? He killeth him, strikes him dead; whereas, naturally,
through self-flattery, a man apprehendeth (whatsoever the Word saith,) that he is a
living man. "I was alive (saith he,) without the law," that is, without the true spiritual
knowledge of the law, God cometh and Mlleth him, slayeth him. In Gal. ii. 19, 20,
saith he, "I through the law, am dead to the law." This was when Paul came to under-
stand it aright, he was struck stark dead with it ; he that thought that if any man living
should have gone to heaven, he should; he received the sentence of death in himself,
and now you may know where to have him; "Behold he prayeth," saith he. He was
struck off Ms horse, and there he lay .stark dead ; that is, all the sinews and principles of
life, the heart root of it was struck; he saw that interpretation of the law of God,
that made him to see that he was a dead man, and that if any man in the world
went to hell, he should. This was Paul's case, my brethren, you may find this in
Rom. vii., (it followeth there in the same place,) how he was struck dead; "I was
alive (saith he,) without the law once, but when the commandment came and arrested
me; sin (saith he,) revived, and I died; and the commandment that was ordained
to life, I found to be unto death." I went upon a mistake (saith he,) I thought I
should have been saved by my works, by doing, " Do this and live." I was mistaken,
I saw the law did nothing but condemn me, and that all my works were all dead
works ; the commandment came, came in the spiritual knowledge of it ; he saw the
spiritual holiness the law required, when this commandment came into his heart, (as you
see the sun cometh and shines into a house,) then it struck him stark dead. Now,
my brethren, to work this ; to kill a natural man thus, that is alive through self-flattery,
and to lay him for dead, it is a mighty work. Why? Because every man having
self-love in Mm ; self-flattery will never give up the ghost of itself; all the reason
a man hath will fight for arguments to prove himself a living man: this same self-
flattery (which you are all born with,) will struggle for life ; it must be killed, it
will never yield of itself, and to kill it is a mighty power. What ! to kill the Benjamin '
of original sin! What is a man's Benjamin? To tMnk well of Mmself, that he shall be
happy. Now to make him think that the state he is in is a state of damnation, if
he go on in it, and to strike all self-flattery at the root, to lay the axe at the root
of the tree, and kill it. My brethren, what saith the soul ? Nay then, saith he, if
this Benjamin be once killed, I shall go with sorrow to my grave ; I shall never
recover that; I shall never have good day more if I entertain such a conceit, that I
am in a state of death. To keep up tMs opinion in a man's heart, that he is a living:
man, all in a man will fight for it : so that first, to kill the man is a mighty work.
And the truth is, my brethren, it is never thoroughly done, till there cometh in
a spiritual light created in a man's heart. For my part, I think that which strikes
a man dead, and dead to purpose, and prepareth ultimately for grace, it is a spiritual
light, the same light wherewith I see Christ afterward; there is nothing else will
kUl a man. God indeed may come with terror upon a man's conscience, knock him
into a swoon; but self-flattery will revive again when the terrors are off, and he will
have a good opinion of Mmself again. But to kill a man wholly from ever rising
again, that a man shall say as Paul, "I am dead to the law for ever; I can never
recover this wound ; I can never have a good opinion of my former estate more, or
of myself more." NotMng can do this but a spiritual life; the commandment must
come ; there must be a spiritual light to discover a man's sin, and Ms state of death, or he
will never die.
Well, when a man is thus laid dead, what followeth? Saith the Apostle, "Sin
revived." Why, I was guilty of sin before, it never troubled me; I had thoughts of
God's being merciful ; I could set my good works amongst them, and one should answer
the other; but when God had laid me for dead thus, all my sins revived. I looked upon
my sins before as dead serpents that had no stings; but now they are all. living serpents,
and they begin to revive, and to kill me, and sting me worse: for when a man seeth Mm-
self in a state of death, all his sins come hi. upon him ; " I died, (saith he,) and sin revived."
[FOR PARTICULARS OF THIS WORK SEE NEXT PAGE.
y / ffiv uss*- s
\
TROPOLOGIA
SCRIPTURE METAPHORS,
X IN FOUR BOOKS.
TO WHICH AUK PREFIXED,
Slrgmtmtte ta ytm f fie Iraitie Mlwritt} nf tyt 3$nhj
TOGETHER WITH
TYPES OF THE OLD TESTAMENT.
BY THE
EEV. BENJAMIN KEACH.
" I have used similitudes " ri'l"\VT ptn Proposui simWMdines.'^'Hosea. xii. 10.
" If I have told you earthly things, and ye believed not ; how shall ye believe, if 1 tell you of heavenly things?"
John. iii. 12.
El Ta eiriyeia eiifov vjj.iv, K&t av Trifeuere, TTWJ, eav etirca vfuv TO. eirovpai'ia vifevcrere ;
Si terrena disci vdbis, et non creditws ; quomodo, si dixero vobis caelestia, creditus?
Existimo Tropos Oratorios multo sublimfores, efficadoresque in Sacra lectione inveniri, quam inpriscorum Grcecarum
et Latinorum Monumentis,possegueoratoriamphrasinjieri ea lectione multo locupletiorem." Budaus ex Citat.
Cl. Kivet.
" Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me." John
v. 39.
IRELAND :
PRINTED AT THE BONMAHON INDUSTEIAL PRINTING SCHOOL,
(ESTABLISHED OCT. 1851, BY THE EEV. D. A. DOTTDNEY, CURATE OF MONKSLA.ND ;)
AND PUBLISHED BY
WILLIAM HILL COLLINGRIDGE, CITY PRESS, 1, LONG LANE, LONDON.
MDCCCLYI.
I /
BOOK I.
CHAP. PAGE
THE Divine Authority of the
Holy Scriptures . . ix
PART I.
I. Of a Metonomy of the
cause 1
II. Effect" . .12
III. Subject . . 14
IV. Adjunct . . 19
V. Of an Irony . 29
VI. Of a Metaphor in gene-
ral ... 36
VII. Of an Anthropopathy 40
The parts and members
of a man attributed to
God ibib.
Human affections as-
cribed to God . . 48
actions ascribed to
God. . . 50
Adjuncts ascribed to God 65
VIII. Metaphors translated
from other creatures
to God. . . 76
Actions of living creatures
ascribed to God . . 77
Some members or parts
of a living creature are
ascribed to God. . 78
IX. Of a ProsopopaBia . 88
X. Metaphors taken from
God, &c. . 97
Angels 99
Heaven . . 100
Light 104
Time . . . 106
Mre 109
Air ... 113
Water 117
Earth . . . 124
XI. Minerals, Plants,
and living creatures 128
,, Inanimate bodies ibid.
Things growing out of
the earth . .131
The olive tree and its
fruit . .135
The Vine . 136
Corn, &c. . .138
The Parts and members
of living creatures . 141
Metaphors taken from the
kinds of living creatures 147
XII. Man and what be-
longs to him . 155
A human body and its
members ibid
Such things as concern
the life of man . .161
Human sense . 162
[CONTENTS.
CHAP.
PAGE
The various differences
of mankind . . . 165
The various A.ctions of
Men ... .168
The containing sub-
jects . . _. 170
The various adjuncts
of men . . 173
XIII. Sacred persons and
things . . . 178
Men sacred to God 179
Places sacred to God ibid.
Sacred rites . 181
XIV. Of a Synecdoche . 184
XV. A Synecdoche of the
species . . . . 185
XVI. Whole 186
XVII. Part . .187
XVIII. Of a Catachresis 188
XIX. Of an Hyperbole . 189
XX. Of an Allegory 192
XXI. Of a Proverb . 196
XXII. Of an Enigma . 197
PART II.
I. Of the figures of a Word 199
II. Of a Paronomasia . 201
III. Of Antanaclasis . 202
IV. Of the figures of a sen-
tence in Logism . 203
V. Of an Erotesis, or inter-
rogation . . 210
VI. Of the figures of a sen-
tence in Dialogism . 212
VII. Of other schemes of Sen-
tences and amplifications 213
1. Schemes taken from
Causes ibid.
2. Adjuncts and
circumstances ibid.
3. Disparates or
different Things 214
4. Opposites or
Contraries . . 215
5. Comparates 216
6. ,, Division ibid.
7. Definition ibid.
8. Testimony 217
OF TYPES.
Article I. The Definition of
a type . . 225
II. Of the Division of
Types . . 228
III. Of prophetical Types
and typical and
symbolical ac-
tions ibid.
CHAP.
PAGE
IV. Of prophetical and
typical Visions . 226
V. Of an historical Type
and its first
division . . 231
VI. Other Divisions of
an historical Type 232
VII. Nine Canons or
rules expounding
Type . . 233
OF PARABLES.
1. The definition of the
Word and Thing . 238
2. Its Division ibid.
3. Canons respecting it 239
B K 1 1.
Metaphors, &c., respecting
God the Father . . 241
Christ . .314
Spirit . . . 492
BOOK III.
Metaphors, &c., that relate to
the Word of God .526
BOOK IV.
Metaphors, &c., respecting
grace . . . 599
Baptism a burial . 029
The Lord's Supper . 632
The holy angels of God,
and the soul and spirit
of man . . . 642
The Church of God 666
Men . .736
Saints . . . 718
Wicked Men . 777
True Ministers . 828
False Teachers . 858
The Church of Rome
Mystery Babylon 862
Sin ... 894
The Devil . 920
The Day of grace 928
The means of grace 929
Godliness . 931
Afflictions 937
The World, the life
of Man, and the four
last things 951
Moses 5 Vail removed ; or Types of
the Old Testament explained 972
! -
PEEPAGB.
THE divine wisdom treasured up in the Bible, although unadorned with the paint of
human eloquence, gives us a rich profusion of a grave, genuine, and majestic dignity of
elocution, suitable to those sacred mysteries it unfolds. The best evidence of which is,
the taste and experience of that sweetness, which many have found in it. Augustine
says, That the Scriptures seemed rude, and unpolished to him, in comparison of Cicero's
adorned style, because he did not then understand its Interiora, i. e. inward beauty ; but
when his mind was illuminated to understand them, no writing appeared so wise or even
eloquent. Gregory Nanzianzen, a man of prodigious wit and learning, when he came to
take to the study of this sacred philosophy, vilifies all other ornaments of literature
amongst the Greek philosophers. And not only Nanzianzen did so, but the learned Paul
also. By the very precepts of Rhetoric, which may be one man's eloquence, may be
another's folly, because the style must be suited to the various circumstances of
persons and things. The lawyer pleads eloquently, and strives to move the affections of
others ; the judge pronounces the sentence gravely, and the king commands. But if the
king persuades, or the judge contends, they throw off the person of a king or judge, and
assume the person of a subject and pleader. What then is the law of the King of kings,
and Lord of lords ? Do we think that Jehovah will use inductions as Plato, syllogisms as
Aristotle, epiphonemas as Cicero, subtleties as Seneca, or any artificial syntax ? If a
royal edict was published in school syllogisms, every wise man would laugh at it. The
more plain the word and law of the Almighty is, the more becoming the divine Author
and Lawgiver, and profitable for mankind, as more easily understood, and being like bread
accommodated to every palate. Yet there is in God's word a peculiar elegance, which
even a Homer, or a Cicero's language, when justly compared, is but puerile. The very
exordium of the book of Isaias, is a full demonstration of this, to every candid reader.
And it may be safely asserted, that considering the method and style, that was thought
most convenient by the sovereign Dictator, that the argument which it treats of, and the
manner of expression used, no other writing can parallel it. That which is holy is also
venerable, and such things need no flourishing illustrations, and because the multitude of
readers is promiscuous, it was needful that it should be understood by all, because every,
man is concerned to believe and observe it. And hence the scriptures were written in the
common language, viz., the Old Testament in Hebrew, the mother-tongue of the Jews,
and the New in Greek, which was the most universal language of that time. Here we
may note the impiety of such as prohibit translations of it, or keep it from the common
people, so as they are not to read God's word, but as the priests please. Blessed be God,
we have the scriptures translated in our mother tongue, and it is the duty and interest of
VI PEEFACE.
every soul to converse with the word of God. Is wisdom and understanding man's most
invaluable jewel ? Where is he to find it ? Let wisdom herself be the guide " Search
the scriptures," &c.> which, as the beloved apostle saith, " are able to make us wise unto
salvation through faith in Jesus Christ," John v. 39. How to obtain it we are elsewhere
told, " We must ask it of God, who giveth liberally, and upbraideth not, and it shall be
given to us," James i. 5. It is to be " Sought for as silver, and searched for as hid
treasure," Prov. ii. 3. He who sincerely gives himself to prayer and meditation, and re-
solves to be in the pursuit of this chief of blessings, may assure himself of success, having
the promise of a faithful God who cannot lie.
The means are great, and the encouragement great, beyond comparison, it is therefore
the interest of every one to converse with the word of God, to obtain a purchase so emi-
nently dignified with the title of Principal Tiling. The scripture is a large field for
spiritual employment, and it is obvious to every one's observation, that it abounds with
metaphors, allegories, and other tropes and figures of speech. And having a particular
inclination to study the nature of metaphors, tropes, and figures, principally for the edifi-
cation of my hearers, I betook myself to preach upon some metaphors, which, by the
aid of divine Goodness, wanted neither success, nor the general satisfaction of my auditory.
And having many brief heads of my notes by me, it was judged worthy my time and
pains to compile the work before thee ; and to render the utility of the work as valuable
as I could, I applied for the assistance of men most eminent in piety and literature, and
was so happy as to succeed in the application. I must confess my own inability for the
undertaking, but the Christian, and candid reader, will cast a veil over human frailties,
and accept the will for the deed. As for carpers and censuring critics, that are pleased
with nothing but their own performances, such gentlemen are beneath regard. I have
jaet with an objection against my method, viz., that no parallels are to be drawn beyond
the scope of the text To which I answer, that I have endeavoured with all diligence,
to conform, all my parallels to plain scripture, and the analogy of the orthodox faith. If
I go beyond what the scope of a particular text is, yet I agree with the general tenor of
God's word.
And as metaphors are terms borrowed from things that have divers properties, as far as
they yield parities, or disparities, with the object represented, they may be safely used.
As for example, God (in a metaphorical notion) is called a Father ; how can a parallel be
limited, till you apply all the beneficial properties of a natural father ? It is therefore
demonstrable to every one, .that the volume of God's word abounds with metaphors,
allegories, and other tropes and figures of speech. Similitudes or metaphors are borrowed
from visible things, to display and illustrate the excellent nature of invisible things. Yea,
heavenly things are often called by the very names, that material or earthly things are ;
which is not to obscure, or hide the meaning of them from us, but to accommodate them
to our understanding. God by a gracious a-wyxoAczGacris, or condescension, conveys the
knowledge of himself, and spiritual things, by preaching them by their respective earthly
or terrestrial similitudes. " If I have told you of earthly things, and ye believe not ; how
shall ye believe, if I tell you of heavenly things," 2 John iii. 12.
The Sacra PMlologia, was more particularly designed for the benefit and assistance of
. PREFACE. vli
young students and ministers. And it is certain, that no class of men have more need of
learning than the ministers^of the Gospel, because their employment is of the highest
concern, viz., rightly to divide the truth, and therefore that sacred office is not to be intru-
ded into, but by persons duly qualified, and called. And most certain it is, that human
literature without grace, has often proved a dangerous enemy to the Christian, religion,
and barely considered in itself, gives no right to the exercise of that sacred function, any
more than the meanest of mechanical arts. For, as Dr. Carlton, formerly bishop of Chi-
chester, well says, " That a layman that hath the Spirit of God, is better able to judge of
the church, and its members, than a man in ecclesiastical function, that hath not the
Spirit of God."
And Justin Martyr excellently says, " Infelix est sapientia extra verbum Dei sapere,"
So that it is not the formality of academical degrees, nor any philosophical dexterity, which
is to be exercised in the things that may be known by the light of natural reason, nor
variety of languages, that qualifies a preacher. He that ministers the word, ought prin-
cipally to experience the grace of God in his own heart, and the power of it, in that
grand and evangelical work of regeneration ; as also to understand those blessed mysteries
of the sacred scriptures, that he may unfold them to others, and have a lawful call, which
altogether constitutes, though he never saw a university. This reason was given by the
royal Psalmist, " I have believed, and therefore have I spoken." His faith being the
authority for his prophesying, or preaching ; yet I would not be understood to disparage
human learning, for it is excellent in its place, when rightly employed. The knowledge
of the original languages, in which the scriptures are penned, is of very great utility, that
we may converse with that sacred book in its own emphatical and native idiom ; so that
this kind of literature is good as a handmaid, Hagar-like ; but if it must needs be mistress,
and usurp authority in the family ; if like scoffing Ishmael, it will mock at the Spirit, and
the simplicity of the Gospel, let it be cast out. To aid such whose Christian minds incline
them to instruct others, when their tender years have lost the education of languages, I
should rejoice : But at the same time would strongly recommend them to be indefatigable
towards the attainment of the Hebrew and Greek languages.
And Reader, as I have introduced the types into the work, it is necessary to inform
thee, that I believe there is a great difference between metaphorical and typical scriptures ;
yet I flattered myself, that the work, instead of being injured, would be more acceptable
thereby. And because some may not readily understand the difference, I will give you
the opinion of the learned. 1. Types, suppose the verity of some history, as Jonah's
being three days and three nights in the whale's belly. "When it is applied to Christ in
the New Testament, it supposeth such a thing was once done. Allegories have no such
supposition, but are as parables, propounded for some mystical end. 2. Types look only
to matter of fact, and compare one fact with another, as Christ's being slain, and lying
three days in the grave, to Jonah's lying so long in the whales' belly. But allegories take
in words, sentences, and doctrines, both of faith and manners. For instance, I will refer
you to the marriage of the king's son, as recorded in the twenty-first chapter of Matthew.
3. Types compare persons and facts under the Old Testament, with persons and facts
under the New, thus prefiguring another to come. Allegories regard matters in hand,
and intend the explaining some mystical sense upon the word, which at present they do
not seem to bear. 4. Types are only historical, and the truth of fact agreeing in the
antitype, makes them up. But allegories are not intended to clear facts, but to explain
Vlll PEEFACE.
doctrines, affect the heart, and convince the conscience. As Nathan made use of a parable to
convince David. Hence many learned and judicious persons are of opinion, that allegories
and metaphors are more extensive and comprehensive in their meaning, and application
than types ; though care ought to be had that they are not run beyond the analogy of faith.
And now reader, thou mayest perceive that what I have received, I am. willing to commu-
nicate. Talents must not be hid in napkins. And that this compilation may bring glory
to God, advantage to thee, and to the church of Christ in general, even for ages to come,
is, and shall be the constant prayer of him, who is willing to serve thee in the work of
the Gospel for Christ's sake.
B. KJEACH.
THE
DIVINE AUTHORITY
OF THE
HOLY SCRIPTURES.
THE main scope of this work, being to offer some assistance towards the explaining
and finding out the true sense and meaning of the Holy Scriptures, it will be convenient,
according to our promise in our specimen of this undertaking, to premise something
touching the divine authority of -that blessed book. For though it be commonly owned
by Christians to be the word of G-od, yet since on the one hand, there are, especially
in this atheistical age, too many amongst us, whose love of sin, and resolutions to continue
therein, tempt them to seek for shelter in bold contempt of, or subtle cavils against
those heavenly oracles; and on the other hand, not a few poor souls are sometimes
shaken with temptations, and know not how to discharge themselves from the ensnaring
questions that they are often attacked with, touching the divine original and authority of
those sacred records ; not so much for want of assent thereunto, as of a right understand-
ing or consideration of the grounds of that assent, and the true formal reason thereof ;
therefore that with a perfect security to our present and future welfare, we may rely on
that book, as the infallible storehouse of heavenly verities, that great and only Eevelation,
whereby God does inform, rule, and will judge the world ; we shall set forth some consi-
derations evincing this most important truth : but finding that divers able and worthy men
have of late written most learnedly and excellently upon this subject, we shall upon that
account be the more concise ; and though we have said but little, yet we hope enough to
satisfy any rational considering man, and confute the vain cavils of the adversary ; for all
along in this essay we strive to join perspicuity with brevity, and to speak so plainly and
familiarly, that the weakest capacity may with ease gather it up ; the neglect hereof
having rendered the labours of some others On the same subject less serviceable to the vul-
gar unlearned reader. It being our great design to endeavour the help and establishment
of the unskilful, and to assist weak. Christians ; knowing, that if Satan can once bring them
into a diffidence of the truth and authority of God's Word, he at the same instant shakes
the very foundation of all their hope and religion : " And if the foundation fail, what shall
the righteous do ?" Psal. xi. 3.
That the Scripture or book called the Bible, is of divine original, inspired by the Spirit \
of God, and therefore of infallible truth and authority, appears, \.
I. By the contents, or matters therein discovered and treated of, which are so trail- /
scendently sublime and mysterious that they could never be the product of human in- {
vention, or discovery ; and therefore though written by men, as instruments, must j
needs be revealed from above : for what human brain could ever have imagined a
Trinity -in the Deity, Matt, xxviii. 19, 1 John v. 7 ; or such an existence of one simple
essence as this book acquaints us withal ? It describes the person of Christ, eo plainly,
fitly, and excellently, that if the mind of man consider it attentively, of necessity it
must needs acknowledge, it doth far exceed the reach of a finite under standing. It
discovers unto us the misery and corruption of man by nature, together with that
general defect of the whole creation, which though some of the heathen had some
glimpse of, yet could never find out the cause, nor how it came to pass ; no finite in-
tellect could ever have travelled into such heights and depths, touching the nature
of God and his eternal counsels, that stupendous contrivement for the salvation of
men, that the second Person should descend from, heaven, and assume human nature
into a conjunction with the divine, take upon him in his own Person the sin of man-
land, and die for the world, thereby making a satisfaction proportionate to infinite
a,
X OF TEE DIVINE ATJTHOKITY
justice, so that God may show the utmost act of mercy, in a conjunction with the highest
exercise, of justice : nothing less than an infinite understanding could have found out ex-
pedients to reconcile those two infinite attributes, in his dealings with an apostate creature.
It unfolds the covenant of grace, which God made after the fall, all which can he drawn
from no other fountain but divine Revelation, 1 Cor. ii. 7, Eph. iii. 4, 5. It contains the
law of God, which is wise and just, the Gentiles themselves being judges, Dan. iv. 5, 6, 7.
In its precepts shines forth its divinity ; 1. The surpassing excellency of the act, requiring
that we should deny ourselves in all those things which the corrupt nature of man cleaveth
to, and hateth to forego. 2. The wonderful equity that doth appear in every command.
3. The admirable strangeness of some acts, which a natural man would account foolish-
ness, and yet prescribed as absolutely necessary, John iii. 36, and viii. 24 : shows its di-
vine original. 4. The manner how obedience is required, viz., that it proceeds from a pure
heart, a good conscience, and faith unfeigned, Deut. vi. 5, 1 Cor. xiii. 1, 1 Tim. i. 4, 5.
Take a view of the ten commandments, are they not plain, brief, perfect, just, extending
to all, binding the conscience, and reaching to the very thoughts ? And do not all these
things commend unto us the justice, wisdom, holiness, omnipotence, omniscience, perfec-
tion, and absolute sovereignty of the Law-maker.
It is a book that comprehends an universal history of the world, past, present, and
to come : its contents reach as far as the first foundations of the earth aiid heavens,
give us an account of God's Revelations to man ever since his first make, and the particu-
lars of an intercourse between God and the world, for near upon two thousand and five
hundred years, before they were any where extant upon record ; what other book, since
the world began, so much as pretended to do this ? A book ! which as it was sixteen
hundred years a writing, (for so long it was from the time of Moses, till John closed it
with the Revelations ;) so the matters it treats of, are of the most excellent nature and
highest concernment.
To give the world a satisfactory account not only of its original, but of its end too ; to
bring man. acquainted with his true sovereign happiness, and a most wonderful and aston-
ishing method of reconciliation with his Maker : its promises are everlasting glory, and
never-fading crowns : its precepts perfect righteousness, Gal. iii. 10, and altogether such as
tend most to the honour of God, the happiness of a man's self, and the quiet of the world :
its threatenings are of miseries that are endless : its whole tendency is to a prospect beyond
the grave : what heathen ever so much as dreamed of the resurrection ? Who but the
Lord could be author of such laws, that only can give eternal life, and inflict eternal death ?
These things can move the "conscience of none, but such who acknowledge the precepts
thereof to be divine. In a word, its general subjects are mysteries no where else to be
heard of, and without such a manifestation, inconceivable. Now considering the premises,
what less than infinite wisdom, can be the supposed author of such a book ?
/ II. By its antiquity. The Books of Moses, wherein in promises, prophecies, types,
(and shadows, the sum and substance of all the rest of the Bible is comprised, were the
I first writings in the world, next to those by the finger of God on Mount Sinai. This is
fully proved by Justin Martyr, an ancient writer, that lived within one hundred and
thirty years after Christ, in his Parcenetic to the Greeks ; who comparing the times of
all human writers, poets, philosophers, historians, and lawgivers, esteemed most ancient,
demonstates them all to be but punies to Moses. Eusebius also, who followed Justin
Martyr at about two hundred years distance, in the second and third books of his evan-
gelical preparation, prosecutes the same argument at large, and from abundance of tes-
'timonies and confessions, out of the best and most authentic Heathen authors themselves,
undeniably evinces, that Moses was the most ancient of all the writers that were known
or named amongst them. And Tertullian so confidently upbraids the Gentiles in this
matter, that we think it not amiss to recite his words, in the Itith chapter of his apology.
" Our religion," saith he, speaking to the Heathens, " far outdoes all that you can boast
of in that kind : for the books of one of our prophets only, viz., Moses, wherein it seems
God hath enclosed, as in a treasury, all the Christian religion preceding so many ages to-
gether, reach beyond the ancientest you have, even all your public monuments, the
antiquity of your originals, the establishments of your estates, the foundations of your
cities, all that are most advanced by you in all ages in history, and memory of times :
the invention even of the characters, which are interpreters of sciences, and the guar-
dians of all things excellent : I think I may say more, they are elder than your very
gods, your temples, oracles, and sacrifices. Have you not heard mention made of that
OF THE HOLY SCEIPTUBES. XI
great prophet, Moses ? He was cotemporary with Inachus, and preceded Danaus, (the
ancientest of all that have a name in your histories,) 393 years" : he lived some hundreds
of years before the ruin of Troy. [And Homer, the eldest writer amongst the Grecians,
lived, as Pliny saith, 250 years after the subversion of that city.] Every of the other
prophets succeeded Moses, and yet the last of them was of the same age as your prime
wise-men, law-givers, and historians were."
So that it is a thing out of dispute, that for antiquity, neither the writings of Orpheus,
or Homer, or Trismegistus, or Pythagoras, or Berosus, nor any other, can compare with
the Pentateuch. These gray-hairs show them to be the offspring of the Ancient of days ;
for truth is always the first-born.
And -if we consider, how low, how mean, and imperfect all human inventions were in
those times; and what foolish, irrational, and absurd conceptions, both the Egyptians
and Grecians, nations most celebrated for wisdom, had of things divine, and the duty
and happiness of man ; we cannot but conclude, that so clear an account of the
world's beginning, depravation, destruction by the flood, and re-peopling ; such a
most excellent law and doctrine, in reference both to God and man, &c., could not
be of human extract, but must needs be in truth, which it pretends itself to .be, a
divine revelation. Besides, who can believe the first religion should be the worst, or
-the most timely notions of God the falsest ? Were this so, and the Bible not a divine
book, but composed by impostors, then it follows, that the most primitive account
we have of religion is counterfeit ; that the devil set up his chapel, before God built
his church ; that in the earliest notices we have of God, of the world's original, man's
fall, and the way of his recovery, the world is deceived and abused; and that God
suffered the devil, in the first place, (and without any thing publicly extant from him,
either before or since, to contradict it,) in his name, and under pretence of his autho-
rity, to delude and mislead mankind, with a false account of all those things which
they are most concerned to know, and upon the right knowledge of which then* present
and future happiness depends : all which, as it is unworthy of God, so it is no less re-
pugnant to the dictates of reason. But on the contrary, it is most rational to believe,
that God's revelations were as early as man's necessities ; and that the Bible being the
most ancient, as well as the wisest book in the world, is also the truest, and proceeded
from the God of Truth.
III. This royal descent, or divinity of the Scriptures, further appears by that ma- \
jesty and authoritative ness of the Spirit of God speaking in them, and that extraordinary j
and inimitable style wherein they are written. As it is said of our blessed Lord, Matt. /
vii. 28, " That he taught as one having authoritj 7 , and not as the scribes :" so the Scrip-
tures teach with an awful authority. The style of the sacred Scripture is singular, and
has peculiar properties, not elsewhere to be found ; its simplicity is joined with majesty,
commanding the veneration of all serious men. Augustine says,* That the holy Scriptures
seemed rude and unpolished to him, in comparison of Cicero's adorned style, because he did
not then understand its interiora, or inward beauty : but when he was converted to Chris-
tianity, declared,-]- That when he understood them, no writing appeared more wise and
eloquent. Greg. Nazianzen, J a man of prodigious wit, learning, and eloquence, when he
came to study the sacred Scriptures, vilifies all ornaments of literature amongst the Greek
philosophers, as infinitely below those divine oracles. Illyricus says, That although we
find not in the holy Scripture that idle or delicate itch of words, that external sweetness
or allurement, that numerosity of sounds, or those pleasing trifles, which vain-glorious ora-
tors of Greece and Kome beautified their so much famed harangues with ; yet we find there
a grave and masculine eloquence, exceeding all others. And shall we indeed think, that
the great God would use inductions, as Plato ; syllogisms, as Aristotle ; elenchs, as the
Carmeades ; epiphonemas, as Cicero ; subtleties, as Seneca ; or words far fetched, joined
together with an artificial syntax, with, respect to weight, number, and sound ? If a royal
edict were published in that kind of speech, consisting of school-follies, every wise man
would laugh at it. The more plain therefore the word and law of the great God is, it is,
we say, the more becoming the Author thereof, and an evidence of his divine stamp and
authority. Yet in that humility of style in Scripture, there is far more height and loftiness,
and more profoundness in its simplicity, more beauty in its nakedness, and more vigour
and acuteness in its seeming rudeness, than in those other things men so much praise . and
* Lid. 3. Confess. Gap. 5. f Lib. 4, de Doctrin. Christ, cap. 6.
\ Bndoeus, Lib. 5. de asse, et partibus f jits, p. 754.
a 2
Xii OF THE DIVINE -AUTHORITY
admire, &c. Easiness and plainness doth best "become the truth. A pearl needs no paint-
ing : it becomes not the majesty of a prince to play the orator. In the holy Scripture is
a peculiar and admirable eloquence. "What are all the elaborate blandishments of human
writers, to that grave, lively, and venerable majesty of the prophet Isaiah's style, as the
exordium of his prophecy shows, also in chap, xxv,, xxvi., &c. That which critics admire
in Homer, Pindar, &c., singly, are universally found here, though not that elegancy that
tickles the ear and fancy, and relishes with the flesh, but the noble and immortal part, viz.,
an illuminated soul. Commandments are here given forth, and subjection peremptorily
required, with great severity, and with no stronger arguments than the will of the Law-
maker. Promises above likelihood are made ; to assure of performance, no reason is al-
leged, but " I the Lord have spoken," Isa. li. 22, and Hi. 4. And to encourage against
difficulties, &c., divine assistance is promised, both as necessary and sufficient, in the man-
ner of its threats, Gen. xvii. 1, Exod. xii., Josh. i. 9. Also the divinity of the style may
be observed, that without respect of persons, all degrees of men are concerned, high and
low, rich and poor, noble and ignoble, kings and peasants, commanding wbat is distasteful
to their natures, and forbidding what they approve : promising not terrene honour, but life
everlasting ; threatening not with rack and gibbet, but eternal pain, and torment in hell-
fire.
Of all writings in the world, the sacred Scriptures assume most unto themselves ; they
tell us, that they are the " Words of eternal life," John vi. 68 ; that they are by the in-
spiration of the. Holy Ghost, the testimony of Jesus Christ, the faithful Witness ; that they
shall judge the world ; that they are able to make wise unto salvation, 2 Tim. iii. 16, Rev.
iii. 14; that they are the immortal seed, of which the sons and daughters of God must be
begotten, 1 Pet. i. 23. Their terror is, " Thus saith the Lord ;" and no conclusion, bat,
" The Lord hath spoken ; Hear the word of the Lord ; He that hath ears to hear, let him
hear," &c., Exod. xx. 1, 2. The nature, quality, or composure of the style or phrase, we
say, is emphatically and signally different from that of all human writings whatsoever.
.Here are no apologies, begging pardon of the reader, or insinuating into his good opinion
by devices of rhetoric, but a stately plainness, and mysterious simplicity. " We also
speak," saith the apostle, 1 Cor. ii. 13, " not in the words which man's wisdom teachetb,
but which the Holy Ghost, comparing, (or rather suiting or fitting, o-vyKgivovrts} spirituals
with spirituals, (for so only the original runs -arvev/MiTiKa TsrvevnaTiKots) that is, matter or
things, which for their nature and substance are spiritual, with words or phrases which
are spiritual also, 'and so suitable to them. Hence, says Augustine, " The Scripture so
speaketh, that with the height of it, it laughs proud and lofty-spirited men to scorn ; with
the depth of it, it terrifies those who with attention look into it ; with the truth of it, it
feeds men of the greatest knowledge and understanding ; and with the sweetness of it, it
^nourisheth babes and' sucklings."
/ IV. That excellent spirit of holiness, which every where breathes in and from the
I Scriptures, is another fan: lineament of the hand of God in the framing them. To this
holiness they most powerfully persuade men, by express commands. " Ye shall be holy,
for I am holy," Lev. xi. 44. " As he who hath called you is holy; so be ye holy .in all
manner of conversation," 1 Pet. i. 15. And by threatenings, " Without holiness no man
shall see God," Heb. xii. 1 4. And by a multitude of examples of holy men, as Abraham,
David, and all the prophets and apostles, and especially of that immaculate Lamb of God,
the blessed JESUS. As on the other side, it sets before us the dreadful vengeance that
attends all profaneness, unrighteousness, uncleanness, pride, and worldly lusts ; requires
not only an abstinence from the gross outward acts of sin, but searches the heart, and
condemns the very thoughts and inclinations : " He that hateth his brother is a mur-
derer." " He that lusteth after a woman, hath committed adultery." The doctrine
taught every where in this book, is directly opposite to the whole corporation of debauched
and wicked men ; destructive to all impiety, and corrupt doctrines and practices whatso-
ever, and perfectly ruinous and destructive to the interests of the devil in the world ; a
doctrine that has visibly the highest tendency to those two great ends of all religion,
the honour of God, and man's present and future happiness. What pitiful, crooked,
and imperfect lines have the wisest and best of mere men, as Socrates, Plato, Aris-
totle, Tully, Seneca, Plutarch, or any others, drawn in their fairest documents, both
moral and divine, compared with this complete and transcendent rule of holy living !
What undefiled religion, what pure and spiritual worship is here ! How suitable
to the holy nature of God! What superlative piety and virtue, without any spot of
OF THE HOLY SCEIPTUBES.
vice ! What punctual and perpetual truth and honesty is here required ! yet without
the least taint of base means, or unworthy sordid ends ! No vain-glory ! no esteem
of men ! no corrupt advantages ! But on the contrary, what charity is here required !
What repeated commands not to offend weak ones ! What mutual forgiveness ! What
provocations to love ! With what patience and meekness, justice and modesty, are we
taught to behave ourselves ! In a word, it is such a doctrine as makes a man perfect,
thoroughly furnished to every good work ; which brings .men to the best way of living,
the noblest way of suffering, and the most comfortable way of dying. Now must not such
pure streams needs flow from the Fountain of all perfection ? Does such a serious and
effectual advancement of holiness in the world, look like an intrigue of polluted man, or
any unclean spirit ? How can we better judge of a law, that declares it proceeds from
God, and is of divine obligation, than by its nature, tendency, and influence on human
life ? Whether it be suitable to those pretensions, and such an adorable and unspotted
original ? And when we find so holy and excellent a design, as appears throughout this
whole book, for the honour of God, and completing the happiness of men, by methods so
agreeable, and yet above the reach of human invention ; what can we judge, unless we
will be obstinately perverse, but that such a book's testimony of itself is true, and that it
is indeed of God, and not of men ? (
V. The sweet and admirable agreement, consent, dependence, and harmony, that we
find ha all and every part of Scripture, though there are so many books thereof, written
by so many .different persons, of various conditions, many ages removed, in several places,
and in different languages, yet all agreeing with each other, and every part with the
whole, which could not be foreseen or contrived by any human wisdom or cunning, in the
writing of any one part ; for all the histories, prophecies, promises, types, and doctrines,
in an orderly connection, tend to promote the same thing ; and every age proves a fresh
interpreter, and reveals to us more and more of this admirable concord, which could not be
the effect of human artifice, nor of any other cause, but an infinite comprehension and
foresight, and that the several writers of this book were in all times guided in what they
wrote by the supreme wisdom of that one God, who is always constant to himself, " And
the same yesterday, to-day, and for ever."
VI. This further appears from the credit and sincerity of those that were the penmen. |
If the Scriptures were not what they pretend to be, viz., the Word of God, and dictated!
to the writers thereof by his Holy Spirit, it would be the greatest affront to the Divinel
Majesty, and the grossest cheat towards mankind, that ever was put upon the world. But *
if we consider the penmen thereof, we shall find them all of undoubted credit, generally
esteemed holy and good men in the ages they lived in, so no way to be suspected of im-
posture. Some of them were kings, and of the deepest learning, not likely to be guilty of
such a mean-spirited baseness, as lying and forgery. Many of the prophets, and most of
the apostles were men illiterate, of parts and education so mean, that of themselves they
seem no way capable to write so profoundly, or lay so deep a contrivance for deluding the
world. And as it is incredible, that so many men, of such distant times, qualities, and
abilities, should all agree in the same imposture, and so harmonize in promoting it; so
neither could any interest or ambition prompt them thereunto ; for as the main tendency
}f this book is, to mortify men's ambitions and lusts ; so most of them exposed themselves,
yy publishing these writings, to great hazards' and persecutions. Nor have several of them
Jeen shy to record the great failings and imperfections of themselves, or their brethren.
Thus Moses, Exod. iii., and iv., chapters, relates his own infidelity, and averseness to
submit to the extraordinary call of God. In another place, Numb. xi. 21, he records the
shame of his distrustfulness, or at least the carnality of his conceit or apprehension of the
'ower of God. Again, Numb. xx. 12, he inserts God's heavy sentence, and the ground
hereof, against him. The same Moses did not set up any of his own posterity to succeed
iun in the guidance of- Israel, but left Joshua to succeed him, &c., and placed the kingly
superiority over that people in another tribe from his own, viz., the tribe of Judah. Indeed,
hroughout the whole book there is a visible antipathy to all self-seeking flattery or com-
^h'aace: God alone is exalted, and all men's persons, actions, and reputations are laid in
he dust, in respect of his honour, and the truths therein delivered. Besides, these very
vriters appear themselves to be under a subjection to the doctrine they taught, and no
~ y masters of it, as their own. All which plainly shows, that they were inspired from
>ve, and wrote not their own words, or for their own honour, but as inspired, and for
he honour of God.
XIV . - OF THE DIVINE AUTHORITY
'' VII. Another demonstration or proof, that the Scriptures are from God, is the exact
and punctual fulfilling of the prophecies therein contained. To foretel events, is the
! prerogative of God, Isa. xli. 22. " Let them bring forth, (safth God, the Lord expostu-
lating with his people ahout the vanity of idols) and show us, what shall happen, show us
the things that are to come hereafter, that we may know that ye are god's." Now the
body of the scriptures is enlivened with the Spirit of prophecy, almost, throughout. That
of Jacob, recorded by Moses, Gen. xlix. 10, " That the sceptre should not depart from
Judah, nor a law-giver from between his feet until Shiloh come ; and to him shall the
gathering of the people be ;" was not completely fulfilled till well near two thousand
years after, though made good during a great part of that time, viz., from the entrance of
the tribe of Judah upon the government, in king David, until the going of it out again in
the person of Hircanus, whom Herod slew, as Josephus testifies. But when the time ap-
pointed was expired, the prophecy itself was completely fulfilled : for when Herod, a
stranger, and of another nation, had cut off the house and line of Judah from the govern-
ment of Jewry, then and at that time Shiloh, the long expected Messiah, our Lord Christ,
punctually came into the world ; for that by Shiloh is meant the Messiah, the Jewish
Rabbies do not deny. Now at the time of Jacob's uttering these words, there was little
probability, that any of his posterity should have a sceptre, or any kingly power, being
poor, few, and in a strange land ; or, if they should thrive so as to become a kingdom, or
nation, why should Judah have the government, seeing there were three elder brothers,
Reuben, Simeon, and Levi ? Nor was there likelihood of this prophecy's being accom-
plished, when Moses set it down in writing; for then he himself, who was of the tribe of
Levi, was in the actual possession of the government, and put into it by God himself, who
appointed for his successor, Joshua, not of the tribe of Judah, but of Ephraim. Whence
we have a notable evidence of the truth and sincerity of this prediction ; for had not Jacob
really uttered it, we cannot imagine Moses would have put such a prophecy in writing, to
the disparagement of his own tribe. How accurately are the four great monarchies of the
world described by Daniel ? Dan. vii. 3, so lively, as if he had lived under them, and had
that experience of them all respectively, which the world hath since had of them. How
wonderful is that prophecy of Isaiah, at the end of his xlivth, and the beginning of the
xlvth chapter, touching Cyrus, delivered at least an hundred years, some say, two hun-
dred, before he was born, wherein yet he is not only expressly named, " Thus saith the
Lord to his anointed Cyrus ;" but it is foretold, he should conquer Babylon, and rebuild
the temple of Jerusalem : which came to pass accordingly. Nor can this prophecy be sus-
pected of forgery, or to be suppositions in any kind, since it was pronounced openly, as
other prophecies were, in the hearing of all the people, and so divulged into many hands,
before the captivity, and then also carried into Babylon, where no doubt it was pursued by
many, long before the accomplishment of it. And that there was such a man as Cyrus
many years afterwards, that so conquered Babylon, and restored the Jews from their cap-
tivity, and furthered the building of the temple, all heathen authors, that write of those]
times, do affirm. And indeed one great inducement of his kindness to the Jews, was, be-
cause he understood how his successes had been thus prophesied of, so long before, by one I
of that nation. So that it appears the said prophecy was then publicly known, and its I
truth and authenticity no way doubted of. How manifestly are the many prophecies of I
the Old Testament, concerning our Saviour, fulfilled. And how dreadfully his prophecy]
of the destruction of Jerusalem, was made good about forty years after his crucifixion, w
find in the history of Josephus, exactly corresponding to what is foretold in Matt. xxiv.
And how many other prophecies of the New Testament, and especially of the Revelations,
do we daily find verified in and by the apostacy, and wicked usurpations of the church of!
Rome. Since therefore to foretel so plainly, particulars and events so remote, and de-j
pending on the mere motions and acts of the wills of particular persons, yet unborn, is an I
evident mark of omnisciency ; we cannot but conclude that the Scriptures, which are filled!
with so many evident and certain predictions, must certainly proceed from the finger of God. I
I VIII. Those writings, and that doctrine, which were confirmed by many and reall
\ miracles, must needs be of God : but the books and doctrines of canonical Scriptures J
x were so confirmed. Many and great wonders, such as Satan himself cannot imitate,!
such as exceed the power of any, yea, of all the creatures in the world; such as the!
most malicious enemies could not deny to be divine, hath the Lord openly wrought!
by the hands of Moses and the prophets, Christ and his apostles, for the confirmation off
this truth, Numb. xi. 9, Exod. xix. Id, 1 Kings xvii. 24, Mark xvi. 20, Acts v. 12. Thesef
OF THE HOLY SCRIPTURES. XV
miracles are recorded and attested by persons of unquestionable credit, that were eye and
ear witnesses. The things done, as raising the dead to life, curing the blind, &c., were
matters of fact, easy to be discerned. They were not done once or twice, but very often;
not in the night, or in a corner, but in the open light, in the midst of the people, in the
presence of great multitudes, who were generally enemies to those that wrought these
miracles : so that if the relations of them were false, they would presently have disproved
them ; or if there had been any deceit, they would soon have detected it.
" When God puts forth his miracle-working power, in the confirmation of any word or
doctrine, he avows it to be of and from himself, to be absolutely and infallibly true;
setting the fullest and openest seal unto it, which men, who cannot discern his essence or
being, are capable of receiving or discerning. And therefore when any doctrine, which in
itself is such as becometh the holiness and righteousness of God, is confirmed by the ema-
nation of his divine power in working of miracles, there can no greater assurance, even by
God himself, be given to confirm the truth of it.
"And as we. have the testimony of the evangelists, to confirm the many miracles that
Jesus did : we also plead the notoriety of those miracles wrought by him, and the tradi-
tions delivering them down to us : they were openly wrought, and were all or most of
them performed before the eyes of multitudes, who envied, hated, and persecuted him, and
that in the most knowing days of the vrorld, when reason and learning had improved the light
of the minds of men to the utmost of their capacity ; in and upon multitudes for sundry
years together, being all of them, sifted by his adversaries, to try if they could discover any
thing of deceit in them."
Besides, the very enemies have not had the impudence to deny such notorious matters .
of fact, as our Saviour's miracles ; only they ascribe them to other causes. * Even to this
day, the Jews acknowledge much of the works of Christ, but slanderously and blasphem-
ously father them on the power of the devil, or upon the force of the name of God sowed
up in his thigh ; and such like ridiculous stories they have. Even the Turks confess much
of the miracles of our Lord, and believe him to be a great prophet, though they are pro-
fessed enemies to the Christian name. Nor could all the adversaries of these miracles
and relations, with all their arguments or violence, hinder thousands from believing them,
and even exposing their lives on that belief, in the very time and country where they were
done. So that we must say, either they were miracles, or not : if they were, why do you
not believe ? If they were not, behold the greatest miracle of all, that so many thousands
(even of the beholders) should be so blind, as to believe things that never were, especially
in those very times, when it was the easiest matter in the world to have disproved such
falsehoods. Indeed the miracles of Jesus, and those of his disciples and servants, in
the primitive times, were in fact so many, so eminent, so visible, and lasted so long,
(for they continued in the church two or three hundred years) and the account of them
has descended down to us by such a constant, uninterrupted, written and unwritten,
tradition, that scarce any man has assumed impudence enough to gainsay them. Irenaeus
(who lived about the year of our Lord '200] affirmeth, that in his time the working of
miracles, the raising of the dead, the casting out of devils, healing the sick by mere
laying oh of hands, and prophesying, were still in force ; and that some that were so raised
from the dead, remained alive amongst them long after. And Cyprian and Tertullian
mention the ordinary casting out of devils, and challenge the heathen to come and see it.
Remarkable are those words of the latter ,-f " Let any one be brought before your tribu-
nals, who is apparently possessed with a devil, that spirit being commanded by any
Christian shall confess of truth himself to be a devil, as at other times he boasts himself a
god." And in his book to Scapula, the procurator of Afric, cap. 4. he repeats several
miraculous cures done by Christians : Quanti honesti viri, &c. How many persons of good
quality and esteem, says he, for we speak not of the vulgar sort, have been remedied either
from devils or diseases ? Severus himself, the father of Antoninus, was recovered by
Christians, &c., so that here we have the best doctrine under the highest attestation, God
himself setting thereunto his supernatural seals, to convince us of the truth thereof. And
this was the great argument, whereby Christ alJ along convinced tlie world : for upon
his beginning of miracles, at Cana in Galilee, " He manifested his glory, and his disciples
* Josephus, in his antiquity of the Jews, makes mention of the mighty miracles that Jesus did. See p.
t Tertullian Apol. cap. 31.
XVI OF THE JDIV1KE AUTHOBITY
believed in him," John i. 48. The Jews therefore enquired for signs, as that which must
confirm any new revelation to be of God, John ii. IB. And though Christ blames them
1 for their unreasonable unsatisfied expectations herein, and would not humour them in each
particular ; yet he continued to give them miracles as great as they desired. They that
saw the miracles of the loaves, said, " This is of a truth the prophet that should come into
the world," John vi. 14. " Many believed, when they saw the miracles which he did,"
John x. 41, Acts iv. 16, Heb. ii. 4, "If I had not done the works that no man else could
do, ye had not had -sin," in not believing, John xv. 24. And the way of bringing men to
believe in these days is expressed, Heb. ii. 3, 4, "How shall we escape, if we neglect so
great salvation, which at the first began to be spoken by the Lord, and was confirmed to
us by those that heard him, [there is the evidence of sense to the first receivers, and their
tradition to the next] God also bearing them witness, both with signs and wonders, and
divers miracles ?" Let us conclude this argument with that smart interrogation of that blind
man, John xix. 16. " Can a man that is a sinner do such miracles ?" Natural reason
showing us, that God being the true and merciful Governor of the world, the course of na-
ture cannot be -altered, but by his special appointment ; and that he will never set the seal
of his omnipotency to a lie, nor suffer the last and greatest inducement to belief, to be used
to draw men to embrace falsehood and forgeries.
/ IX. To these astonishing miracles we may fitly add, the preservation of these holy
/writings for so many ages, being itself little less than miraculous, and such as is a great
| argument, that they belong to God, as the Author and Parent of them: it being rea-
sonable to derive that from God, as a book of his own dictates, about which he has
exercised a peculiar care. Were not the Bible what it pretends to be, there had been
nothing more suitable to the nature of God, and more becoming divine Providence, than
long since to have blotted it out of the world : for why should He suffer a book to continue
from the beginning of times, falsely pretending his name and authority ? How do learned
men accuse time of injuries, for swallowing up the works of many excellent authors; and
bewail the loss of divers of Livy's decades, and other choice books, which are now no where
to be found ! Nay, though the Romans were so careful for the preservation of the books
of the Sybils, that they locked them up in places of greatest safety, and appointed special
officers to look after them ; yet many ages since they are gone and perished, and only some
few fragments do now remain. Whereas, on the contrary, the Bible, notwithstanding part
of it was the first book in the world, (as we proved in the second argument) and though the
craft of Satan, and the rage. of mankind, have from time to time combined utterly to sup-
press it ; yet it has borne up its head, and remains not only extant, but whole and entire,
without the least mutilation or corruption. Antiochus Ephiphanes, when he set up the
abomination of desolation in the Jewish temple, in the days of Maccabees, with utmost
diligence made search after their law, and wheresoever he found it, immediately burnt
or destroyed it, and threatened death, with exquisite tortures, to any that should conceal
or retain it. In like manner, since Christ, the tyrant Dioclesian, about the year 300, with
a full purpose to root out Christianity for ever out of the world, publishes an edict, that
the Scriptures should everywhere be burnt and destroyed ; and whosoever should presume
to keep them, should be most severely tormented : yet God permitted them not to quench
the light of these divine laws. But the Old Testament, above two hundred years before
the incarnation of Christ, was translated into Greek, the most flourishing and spreading
language at that time in the world : and about thirty years before Christ, it was paraphrased
into (Jhaldee ; and at this day, both Old and New Testaments are extant, not only in their
original languages, but in most other tongues and languages that are spoken upon the face
of the earth, which no other book can pretend to. So that all endeavours that have from
the very first been bent against it, have been vanquished ; and remarkable judgments and
vengeance showed on all such as have been the most violent oppressors of it. And further,
whereas even those to whom it was outwardly committed, as the Jews first, and the anti-
Christian church of apostatized Rome afterwards, not only fell into opinions and practices
absolutely inconsistent with it, but also built all their present and future interests on those
opinions and practices ; yet none of them could ever obliterate one line in it, not even of
those places which make most against their obstinate errors and defections : but for their
own plea, they both are forced to pretend additional traditions, for the Mishna, Talmud,
and Cubala of the Jews, and the oral traditions of the Papists, all proceed from one
and the same ground, viz., a -wicked pretence, that the Scriptures, though divine
truths, and the Word of God, yet do not contain all God's will ; but that there are these
OF THE HOLY SCRIPTURES. XVI
other unwritten verities handed down, one says from Moses, and the other says from St.
Peter, &c., by word of mouth.
Since therefore the Bihle has thus wonderfully surmounted all difficulties and opposi-
tions, for so many generations, and in so many dangers, and against so many endeavours
to root it out of the world, we may, (according to that maxim in philosophy, Eadem est
causa procreans et conservans ; the procreating and conserving cause of things, is one and
the same) conclude, that the same God is the Author of it, who hath thus by his special
providence preserved it, and faithfully promised, and cannot lie, that heaven and earth
shall pass away, hut one iota or tittle of his word shall not pass away.
X. The Scriptures did not only survive, but have triumphed over, all the oppositions of j
the devil and the world. That success wherewith the Gospel was attended even in its in- .
fancy, the mighty and marvellous prevailings of it wherever it came, notwithstanding the ;
many and great disadvantages it was to encounter, are a strong and irresistible argument i
that it was from heaven. That a doctrine directly opposite to the whole corrupt interest {
of human nature, and to the wisdom and will of man, 1 Cor. i. 21, Horn. viii. 7, carried on '
and published by but a few, and those, to outward appearance, weak, ignorant, and simple
persons, illiterate fishermen, tent-makers, &c., without any force of arms, or temporal sup-
port, but on the contrary against both wind and tide, the cruelties of raging powers, and
affronts of vaunting wisdom ; a doctrine against which the whole world, Jews and Gentiles,
perfectly concurred, those hating it as a stumbling block, and these counting it foolishness ;
that such an improbable and unpleasing, such a friendless, unwelcome, slighted, opposed
doctrine, by such instruments, and under such circumstances, should make its way in the
world, and subject so many nations to the obedience of the cross, and make those who to-
day persecuted it, to-morrow ready to lay down their lives in defence and justification of
it : evidently shows it to be owned by omnipotency, and not to be of human extract.
XI. But besides these outward and more visible trophies of the sacred Scriptures how \
marvellous is their empire, efficacy, and power within, upon the hearts and consciences of )
men ! It is this that converts the soul, enlighi ens the eye, Psal. xix. 7 ; discovers sin, '
Rom. vii. 7 ; convinces gainsayers, 2 Tim. iii. 16 ; killeth and terrifieth, 2 Cor. iii. 6 ; re-
joiceth the heart,. Psal. xix. 8, and cxix. 103 ; quickeneth, Psal. cxix. 50 ; comforteth,
Rom. xv. 4 ; manifesteth the thoughts, overthrows false religions, casteth down strong-
holds, and subverts the whole kingdom of Satan, 2 Cor. x. 4. What consolations at some
times ! What terrors at others, do proceed from the sacred book ! How are the poor
souls of men by it mightily refreshed ! Their weak hearts wonderfully strengthened !
Their dead spirits raised, and made to live again ! Those that sat in darkness, and the
shadow of death, are enlightened ! Many that were in chains and fetters, of fears and
terrors of soul, are delivered and set at liberty ! Is it reasonable to conceive that a tree
that bears such wonderful fruit, was planted by any other hand than that of God ? Who
can speak words that shall restrain and repel all powers of darkness, when falling in to
make havoc and desolation in the souls of men? That shall be able to give laws to the
terrors of death, nay, eternal death, when they have taken hold, of the consciences of sin-
ners ? Are not all these wonders performed by the holy Scriptures ? And do they not
often, on the other side, breathe thunder and lightnings ? throw down the mighty from
their seats, and destroy the thrones of the proud and confident ? Do they not turn
the security of many into trembling and horror, and make their consciences to bui-n as if
the fire of hell had already taken hold of them ? These things are evident from the ex-
perience of thousands that have felt and'undergone such powerful effects of the word : nay,
I verily believe, there are few that have read the Scriptures with attention and seriousness,
but can more or less witness the same : and whence should such mighty operations pro-
ceed, but because the Almighty Author has endued them with such virtue through the
Spirit, whereby they become the power of God unto salvation.
XII. Add to all these arguments, the testimony of the Church, and her holy mar- f
tyrs, who have sealed this truth with their blood. By the Church we do not mean the '
Pope, whom the Papists call the Church virtual, nor his cardinals, bishops, &c., met in
general council, whom they call the Church representative : but the whole company
of believers in all ages who have professed the true faith. The penman of the Scriptures,
good, pious, honest, holy men, delivered it out as the Word of the Lord, and ever since
there have been thousands, and hundreds of thousands, thathavebelieved arid testiefid the
same down from age to age in a continual uninterrupted succession; the Church of the
Jews, to whom were committed the oracles of God, Rom. viii. 3, professed the doctrine,
b
XV111 OF THE DIVINE AUTHOBITY
and received the books of the Old Testament, and testified of them that they were divine,
and in great misery they have constantly confessed the same ; when as by the only deny-
ing thereof, they might have been partakers both of liberty and rule. And remarkable it
is, both, that notwithstanding the high priests and others of that nation persecuted the pro-
phets while they lived, yet received their writings as prophetical and divine ; as also, that
since the spirit of blindness and obstinancy is come upon Israel, and notwithstanding their
great hatred to the Christian religion, the holy Scripture of the Old Testament is kept pure
and uncorrupt amongst them, even in those places which do evidently confirm the truth of
the Christian religion, as Isa. liii. 3. And as for the Christian Church, it hath with great
constancy and sweet consent, received and acknowledged the books of the Old and New
Testament for the universal church, which from the beginning thereof until these times
professed the Christian religion to be divine, did and doth also profess that these books are
of God : and the several primitive churches which first received the books of the Old Tes-
tament, and the gospels, the epistles written from the Apostles to them, their pastors, or
some they knew, did receive them as the oracles of God, and delivered them afterwards
under the same title to their successors and other churches : and all the pastors and
doctors, who being furnished with skill both in the languages and matters, have tried
and searched into them, and all pious Christians, who by experience have felt their
divine operation, on their own. souls, have asserted the same. So that whoever rejects
the Bible, obliges himself to believe no other books in the world whatsoever ; for since
none of them have any such great and universal attestations, if he shall credit them,
and not this, it will show apparent disingenuity and peevish obstinancy. And secondly,
he that does credit the Author of this book, with the same credit wherewith he credits
other authors, whom he supposes men of common honesty that would not knowingly
write an untruth, cannot then refuse to receive this as a book divine and infallible, upon
as good terms of credibility, as he believes any the best human author in its kind
to be true ; because they themselves tell us that it is so, (which were it otherwise,
without most apparent falsehood they would not do ;) they affirming that God himself
inspired them to write it, and that it was no product of their own, but every part of it the
genuine dictate of the Holy Ghost.
And-this argument is abundantly reinforced and strengthened from the consideration
of that glorious company of martyrs, those innumerable multitudes, who in the flames and
rage of persecution, have with the loss of their lives maintained the Scriptures to be the
sacred "Word of God, and had the same in such veneration, that in the primitive ages the
traditors, (deliverers up of their Bibles to the Heathen to be destroyed,) were always es-
teemed as bad as professed apostates. Since therefore they did so constantly, and with
such hazards affirm this truth, what shadow of reason is there to suspect such a cloud
of witnesses of folly, weakness, credulity, wickedness, or conspiracy among themselves,
which such a diffused multitude was absolutely incapable of ? Nor can we suppose that
popular esteem on earth, and vain glory, could be the ground upon which they suffered,
since they gave up their lives for a religion, which -both utterly condemned such vanity,
and was every where in the world at that time odious and detestable, and whose profession
brought nothing but outward shame and contempt.
XIII. But the doctrines and matters of fact in the Scriptures, which if true, its
divine original will be undeniable, and not only avouched by its own votaries, but
many most considerable parts of it acknowledged by its enemies : as appears by this
brief induction of particulars. The creation of the world is intimated by Ovid in his
Metamorphosis, lib. 1. The extraordinary long lives of the patriarchs in the first ages
of the Avorld, by Manetho the Egyptian, Berosus the Chaldean, and others ; who add,
that they were ordered to live so long that they might study sciences, and invent arts, espe-
cially that they might observe the celestial motions, and enrich the world with the know-
ledge of astronomy ; wherein, say they, they would have done little good, if' they had lived
less than six hundred years, because the great year, as they call it, is so long in going about
and coming to a period. The flood is mentioned by the same Berosus, whose words
are recited by Josephus. lib. 1. antiq. cap. 4. Of Noah, under the notion of bifront-
ed Janus, because he lived in both worlds, we read in Berosus and Herodotus : and
of the ark sailing over America, and the letting forth of birds that found no dry ground,
in Polyhistor, and others. Of the destruction of Sodom ; or the asphaltic Lake, we have
some account in Pliny, lib. 5. cap. 16, and Justin, lib. 36. That there was such a
man as Moses, such a people as the Israelites ; that this Moses was their Captain, and
OF THE HOLY SCEIPTDBE. XIX
led them out of Egypt, wrote their story, and gave them laws, s testified by the most
ancient records of the Egyptians, Phoenicians, Chaldeans, and Grecians. And Manetho
speaks very particularly both of -their coming into Egypt, and departure thence. Of
circumcision, Herodotus, Strabo, Diodorus, Siculus, and Tacitus, lib. 2. Of the coming
of the Israelites into Canaan, Procopius, lib. 4. Of Solomon, we read in Dionysius Cas-
sius ; of the slaughter of Sennacherib, in Herodotus, lib. 2. The great Koman Historian
Tacitus, in his annals, speaking of the Christians being persecuted by Nero, on pre-
tence of burning of Kome, which he set on fire himself, says expressly,* the Author of
that name or sect was CHRIST, who, when Tiberius was emperor, was put to death
by Pontius Pilate, the then procurator of Judea. The star that appeared at our Saviour's
birth, is taken notice of by Pliny, lib. 2. cap. 5. But more particularly by Cal-
cidius, an Heathen philosopher, in his comment on Plato's Timseus : whose words,
as I find them cited by Cardinal Baronius, that learned Annalist, are these :-f- There is
another more venerable and holy history, .which tells us of the rise of a certain unwonted
star, riot threatening diseases and death, but the descent of the venerable god, to con-
verse with men, and mortal affairs : which star, when certain wise men of Chaldea
saw in their journey by night, being sufficiently acquainted with astronomy, and consider-
ation of celestial things, they are reported to have sought out this new birth of God, and
the majesty of this child being found, to have worshipped him, and offered gifts suitable to
so great a God. Herod's slaughtering of the children is notorious, by that joke passed
upon him on that occasion by the emperor Augustus, recorded by Macrobius,J when
he heard, that amongst those children under two years old, whom Herod the king of
the Jews had commanded to be slain in Syria, his, the said Herod's own son was slain
also, he said, " It is better to be Herod's hog than his son ;" alluding to the Jew's abhor-
rence of swine's flesh, which it seems Herod, though not of that nation, yet, pretend-
ing himself a kind of proselyte, did likewise observe. Touching the preternatural de-
fect of the sun at our Lord's crucifixion, it was with amazement seen and recorded
by Dionysius the Areopagite. And Tertullian, in his apology, cap. 21, appeals to the
Boman records for the certainty of it. And Origen affirms, that one Phlegon,. secre-
tary to the emperor Adrian, did write thereof in his chronicles. "What an illustrious
testimony is that extorted by truth from the mouth of an enemy, I mean Josephus, a
Jew in religion, as well as by nation, though he wrote in Greek, born not above five or
six years after Christ's passion ! In his 1 8th book, and 4th chapter, speaking of the
reign of Tiberius, he hath these words : " In those days there was one Jesus, a wise man,
if it be lawful to call him a man, for he was a worker of great miracles, and a teacher of
such as readily receive the truth, and had many followers, as well Jews as Gentiles.
" This is that CHRIST, who, though he was. accused by the chief of our nation, and by
Pilate condemned to be crucified ; yet did not they who had first loved him, forsake him ; for
he appeared unto them the third day alive again : the holy prophets foretelling these, and
many other wonderful things of him. And even to this day the Christian sect, so named
from him, continues. Nor is it less clear of Lentulus, in his epistle to the emperor Ti>
berius, recited by Eutropius, in his annals of the Boman Senators, and now commonly
extant in the Bibliolheca Patrum. \\ He thus begins, " There hath appeared in our days,
and yet is living, a man of great virtue, or power, named Jesus Christ, who is called of
the nations, the prophet of truth, whom his disciples call the Son of God, a Baiser of the
dead, and an healer of all manner of diseases."
To all which we might add the prophecies of the sybils, amongst the Heathens, who
most plainly foretold the coming of Christ, the Son of God, into the world, and expressed
his very name and quality in certain acrostic verses, recited by the great Augustine, in the
23rd chapter of the ninth book of the City of God.
*~^iuthor iiominis ejus Clmstus; qui, Tiberio iinperante, per procuratorem Poutium Pilatum supplicio
affectus erat. Tacit. Aimal. 1. 15.
f Est quoque alia venerabilior and sanctior historia, qua; perhibet de ortu stellse cujusdam insolitee, non
morbos mortesq ; denuuciante, sed descensum Dei venerabilis ad humanse conversation's, rerurnq ; rnorcalium.
gratiarn ; Quam Stellam cum nocturne itinere suspexissent Caldoeorutn profecto sapientes riri, and considera-
tione reruin coslestium satis exereitati, quassisse dicuniur recentein Dei ortum, repertaq; iUa majestate
puerili, venerati esse, and vota Deo tan to conveuientia nuncupasse. Bar. Tom. I. p. 52.
Cum audisset inter eos, quos in Syria Herodes Rex Judseorum inter Binatum jussit iuterfiei, filinm
quoq ; ejus occisum, ait, melius est Herodis porcum esse quani filimn. Macrob. Saturnal. lib. 4.
li Apparuit temporibus nostris, and adhuc est, homo magua; virtutis, nomiriatus Jesus Clmstus, qui di-
citur a gentibus propheta veritatis, quein ejus discipuli vocanl filinm Dei, suscitans mortuous, and saimns
omnes languores.
b 2
XX OF THE DIVINE AUTHORITY
/* XIV. He that disowns the Bible to be of divine authority, must either think there
/ is some revelation from God to the world, how he will be worshipped, and how they
| ought to conduct themselves ; or he thinks there is none : if he thinks there is none, he
Slot only gives the lie to the Christian and Jewish, but generally to all religion, that has
been, or is in the world : for they all have pretended, and do allege the same as their
foundation. And besides, he must confess, that God, (who has made man the noblest
of creatures, and lord of the whole world), has left him in a worse condition, in the
present posture we find him, than the meanest creatures, to whom he has given sufficient
means to attain the highest end of their beings : but that infinite wisdom should deal thus,
is absurd and unreasonable to conceive. If he grant, there is any where a revelation from
God to the world, let it be produced, and judge if it be any way able to vie with the Scrip-
tures, for all those glorious characters and marks of divine authority, power, and excel-
lency, which we have enumerated.
[ XV. If the Scriptures be neither the invention of devils nor men, then it can be
jfrom none but God : but they are not from devils ; for neither could they work miracles,
nor deliver true prophecies to confirm them ; nor would it consist with God's sovereignty
over them, or with his goodness, wisdom, or faithfulness of governing the world ; nor
would Satan speak so much for God, nor lay such a design for man's salvation, and against
his own kingdom, nor be so industrious to draw the world to unbelief of it. Nor were
the Scriptures the invention of men ; for they must be either good men, or bad men :
good men they could not be ; for nothing could be more opposite to goodness, nay, even
common honesty, than to assume the name of God falsely, feign miracles, and cheat
people with promises of another world. And then on the other side, it is as impossible ill
men could be the devisers of so holy a book : for can any rational man think, that wicked
deceivers would so highly advance the glory of God ? would they so villify themselves,
and brand and stigmatize their own practices ? Could such an admirable undeniable spirit
of holiness, righteousness, and self-denial, as runs through every vein of Scripture, proceed
from the invention of the wicked ? would they ever have extolled their enemies, the godly,
and framed such perfect spiritual laws ? or laid such a design against the flesh, and all
their worldly happiness, as everywhere the scope of the Scripture doth carry on ? If we
cannot gather grapes of thorns, and figs of thistles, then may we be assured, that no ill
men had an hand in writing and promoting this good and holy book.
XVI. The divine composition of this blessed book is not a little manifested by the
continual rage of the devil against it, which appears not only in stirring up his instru-
ments utterly to suppress it, (for what book in the world ever met with such opposition ? as
aforesaid), but also in those temptations with which he assaults the hearts of men, when
they apply themselves to the serious study of it. We can read any other history, and
readily entertain and credit it ; but when we once come to the Bible, strange objections,
doubts, and curiosities arise, and presently we are apt to question the truth and possibility
of every passage : these are the suggestions of Satan, to render that holy book ineffectual
to us, the scope and purport of which he knows tends directly to the overthrow of his
kingdom of darkness.
Some of the most frequent objections against the Bible, are these that follow :
Object. 1. How men, in the respective ages wherein the several parts of the Bible were
written, could know that they were written by an infallible Spirit ; and so distinguish them
from other writings ?
Answ. Two ways ; First, by the quality of the persons ; and secondly, from the
nature and quality of the matter. As for Moses, there could not be the least cause
of doubting his being inspired by God, since he .wrought such miracles, and had a
visible and "audible intercourse with the Lord, as we read, Exod. xix. 9, that the
Lord said unto him, " Lo, I come unto thee in a thick cloud, that the people may hear
when I speak with thee, and believe thee for ever." The other parts of the Old Testa-
ment were written by prophets, and holy men. And though several of them were
not received and hearkened to as such, by the corrupt ruling part of the Jews, whilst
they lived ; yet they were acknowledged afterwards, as well for the sanctity of their
lives, and the fulfilling of those things mentioned, the judgments which they foretold
coming to pass, and the agreeableness of what they delivered to the established wor-
ship of God. For two ways God himself had provided, for discovering all pretences to
Revelation: First, if any such pretender went about to seduce the people to idolatry, he
was to be rejected. " The prophet that shall speak in the name of other gods, shall die,"
OF THE HOLY SCRIPTURES. XXI
Deut. xix. 20. Secondly, if the matter came not to pass, as we have it in the next
verse save one ; " when a prophet speaketh in the* name of the Lord, if the thing follow
not, nor come to pass, that is the thing which the Lord hath not spoken, hut the prophet
hath spoken it pi-esurnptuously." And a final decision, what was to be received for the
Old Testament, God was pleased to make, after the Bahylonish captivity, in the days of
Ezra, and that famous synagogue, several of the last prophets heing personally present,
where by a divine direction, all the parts of the Old Testament were collected, and a sepa-
ration made, not only between the works of true prophets and false ; and such writings as
came by divine inspiration, from those that were of divine extraction ; and such as were
to be a perpetual rule to the Church, from such as relating only to particular cases, were
not so. And in this settlement the Jewish Church did acquiesce, and from that time to
this have had no further disputes, but received those very books, and none others, for
those called Apocrypha, which the papists would obtrude upon us, were never received as
canonical by the Jews. Then as for the books of the New Testament, they were all writ-
ten either by apostles, or apostolical men, known by their being called to that office, and
the gift of tongues, and power of working miracles, to be guided by the Holy Ghost. And
as the writing of the Old Testament ended with the prophets, (for after Malachi, to the
time of John the Baptist, which was near four hundred years, there arose not a prophet in
Israel ;) so the New Testament begins with the accomplishment of Malachi's prophecy, by
the birth of the said John, predicted under the type of Elias, and ends with the
apostles, for John, who wrote the Revelation, outlived all the rest of the apostles, for he died
not till the time of Trajan, in the ( J9th year of "our Lord, and almost thirty years after
the destruction of Jerusalem, and he closes the canon of the New Testament with a denun-
ciation of a curse " to any that should add thereunto," Rev. xxii. 18.
Objec. 2. But how are we sure that we have now at this day all the books that were
anciently esteemed canonical ? it seems not : for there is mention made of Solomon's three
thousand parables or proverbs, and songs an hundred and five, 1 Kings iv. 32 ; of Nathan
the prophet, and of Gad the seer, 2 Chron. xxix. 29 ; the prophecy of Ahijah the Shilonite,
and the visions of Iddo the seer, 2 Chron. ix. And in the New Testament, of the epistle
to the Laodiceans, Col. iv. 16. Now where are any of these extant ?
Ans. Those books mentioned in the Old Testament, were either books of a common
nature, and not divinely inspired : or else they are yet extant under another name : for
how do we know, but the books called Samuel might be written partly by himself, whilst
he lived, and partly by Gad and Nathan, after his death? And for the other writings of
Nathan, Ahijah, and Iddo, they may very probably be the same that we call the books of
the kings. And for that epistle to the Laodiceans the original is, &t AaoSiKems, [from] not
[to] as some transactions would have it, Laodicea : and it is probable it was some letter
written from the Laodiceans to Paul, wherein there, might be something that concerned
the Colossians, and therefore the apostle advised them to read it.
But the Papists say, that the very fountains, the Hebrew and Greek originals themselves,
are corrupted, depraved, and troubled ; and if so, how shall we be at any certainty ?
Ans. It is true, they do say so, but most falsely and wickedly, only to the dishonour
of the Word of God, to make way for their own traditions, and the authority of their
church ; though by this suggestion they blaspheme the providence of God, and also
lay an insufferable scandal on the Church ; for if the Scriptures were committed to her
charge, and she hath suffered any part of them to be either lost or corrupted, has she
not grossly abused her trust ? But they are not able to give one instance where any
such corruption has happened. As for the Old Testament, it is well enough known how
strictly careful the Jews were, and are to this day, to preserve it, insomuch that they
took an account how oft every letter in the alphabet was used in every book thereof.
And Philo the Jew, an ancient, learned, and approved author of that nation, af-
firms, " That from the giving of the law to his time, which was above two thousand
years, there was not so much as one word changed or varied ; yea, that there was
not any Jew, but would rather die a thousand times over, than suffer their law to be
changed in the least." And Arius Montanus, a person extremely skilled in the Hebrew,
in his preface to the interlineary Bible, assures us, that as in these Hebrew Bibles which
are without vowels, we find a certain constant agreement of all the manuscripts and prints,
and a like writing in each : so in all those too that have the points added, we have not ob-
served the least variation or difference of pointing : nor is there any man can affirm, that
he ever in any place saw different exemplars of the Hebrew text. And indeed had the
XX11 OF THE DIVINB AUTHOBITY
Jews ever corrupted any part of it, no doubt they would have done it in those texts that
plainly refer to our Saviour ; and had any Christians done it, the Jews would soon have
discovered the forgery. But neither of these things have happened, therefore to say the
same is any way corrupted, is false. And for the New Testament, it is true, there have
in ancient manuscripts some various readings been observed, but not such as to cause any
dispute touching the sum or substance of the doctrine therein delivered, or considerably to
alter the sense of the text.
Obj. 4. But suppose the originals be pure, how shall the unlearned, who are the far
greater part of mankind, be sure that the translations they have, and can only make use
of, are well and honestly done, and do contain the word of God ?
Answ. The Word of God is the doctrine and revelation of God's will, the sense and
meaning, not barely or strictly the words, letters, and syllables. This is contained exactly
and most purely in the originals, and in all translations, so far as they agree therewith.
Now though some translations may exceed others in propriety, and significant rendering,
the originals ; yet they generally, (even the most imperfect that we know of,) express and
hold forth so much of the mind, will, and counsel of God, as is sufficient, by the blessing of
God upon a conscientious reading thereof, to acquaint a man with the mysteries of salvation,
to work in a true faith, and bring him to live godly, righteously, and soberly in this present
world, and to salvation in the next. The translators generally, as they have been men of.
learning, so likewise have they been honest, and for the most part godly men. and therefore
would not, for their own honour's sake, and much more for conscience sake, abuse the
world with any wilful false versions, to lead souls into error, in a matter of that im-
portance : Or, if some should have been so wicked, others as learned, and of better prin-
ciples, would soon have discovered the imposture. Now if we consider how many men of
different persuasions, have translated the Bible, and harmoniously agree in all things of
moment, is it possible to imagine they should all combine, so impertinently, as well as
wickedly, to put a fallacy on mankind, which every one, that has but bestowed a very few
years in the study of the languages, can presently detect ?
Obj. 5. How can we think the whole Bible to be of divine inspiration, when some
parts of it contradict others ? The divine Spirit cannot be contrary to itself; yet is there
any thing more opposite than the two evangelists, in reckoning up our Saviour's genealogy?
St. Matthew, chap. i. 16, says, " Jacob begat Joseph, the husband of Mary ;" and St. Luke
chap. iii. 23, says, " Joseph the son of Eli."
Answ. The seeming contradictions of Scripture, for they are really no more, are an
argument, that in the writing of this book there was no corrupt design or confederacy to
engage the opinions of men ; and upon a due scrutiny, there will appear in them a deep
and unthought-of concord, and an unanimous tendency towards the great end of the whole.
It is our inadvertency, or shallow apprehension, makes us think the Scripture is at variance
with itself. In the two texts cited, a natural father is one thing, a legal father another ;
for you must know, that Joseph and Mary were both of one house and family ; he de-
scended from David by Solomon, she by Nathan, but in the posterity of Zerobabel they
were divided into two several families, whereof one was the royal race, and that lineage
Joseph was of, which Matthew follows : the other family Luke follows, whereof Mary was,
whom Joseph marries, and by that means is called the son of her father Eli. So that here
is no contradiction, but on the contrary, an excellent discovery of our Saviour's line drawn
down on both sides, whereby it appears, that as he was Joseph's reputed Son, so he had a
title to be King of the Jews : and as he was born of Mary, so likewise on her side he
descended from David, as was promised of the Messias. But for reconciling all such seem-
ing contradictions, see Mr. S treat's book, entitled, " The dividing of the hoof," a very
useful piece, and worthy perusal.
I have but one argument more to add, from a very learned author, and then I shall
close up all with the testimony of the reverend and learned Mr. John Calvin.
XY1I. And now it may not be amiss to add one thing more, which I could not
pass by, i. e., notwithstanding the great force and strength of external arguments
and motives .to evince the divine authority of the holy Scripture : yet it is absolutely
I necessary, to the stability and assurance of our faith, in order to eternal life, to have
| the internal testimony of the Holy Spirit upon our hearts, or the effectual operations
j thereof ; for if he does no otherwise work in and upon our hearts, but by the common
communication of spiritual light into our minds, enabling us to discern the evidences
that are in the Scripture of its own divine original, we should be often shaken in our
OF THE HOLY SCRIPTmtES. . XX1U
assent, and moved from our stability. Therefore considering the great darkness and
blindness which remains upon the minds of men, all things believed having some
sort of obscurity attending . them, besides the manifold temptations of Satan, who
strives to disturb our peace, and weaken our faith, and cause doubtings : happy are
such who can experience the powerful establishment and assurance of the Holy Ghost,
who gives them a spiritual sense of the power and reality of those things believed,
whereby their faith is greatly confirmed. This is that which brings us unto the riches
of the full assurance of understanding, Col. ii. 2, 1 Thess. i. 5, and on the account
of this spiritual experience is our perception of spiritual things, so often expressed
by acts of sense, as tasting, seeing, feeling, &c., which are the greatest evidences of
the property of things natural. It is the Holy Spirit that assists, helps, and relieves
us against temptations that may arise in us, so that they shall not be prevalent. And
indeed without this, our first prime assent unto the divine authority of the Scriptures
will not secure us ; but the influence and assistance of the Spirit in the midst of
dangers, so strengthens the sincere Christian, that it makes him stand as firm as a
rock, who has no skill to defend the truth by force of arguments, against those
subtle and sophistical artificers, who on all occasions strive to insinuate objections
against it, from its obscurity, imperfection, want of order, difficulties, and seeming
contradictions contained therein, &c. Moreover, there are other special and gracious
actings of the Holy Ghost on the minds of believers, which belong also to this internal
testimony, whereby their faith is established, viz., his anointing and sealing of them, his
witnessing with them, and his being an earnest in them. Wherefore although no
internal work of the Spirit can be the formal reason of our faith, or that
which it is resolved into ; yet it is such, as without it we can . never sincerely believe as
we ought, nor be established in believing, against the temptation of. the devil, and objec-
tions of evil men.
" It hath been already declared, (saith Dr. Owen,) that it is the authority and veracity
of God, revealing themselves in the Scripture, and by it, that is, the formal reason of our
faith, or supernatural assent unto it, as it is the word- of God.
" It remains only that we enquire, in the second place, into the way and means whereby
they evidence themselves unto us, and the Scriptures thereby to be of God, so as that
we may undoubtedly and infallibly believe them so to be. Now because faith, as we have
showed, is an assent upon testimony ; and consequently, divine faith is an assent upon
divine testimony ; there must be some testimony or witness in this case, whereon faith
doth rest : and this, we say, is the testimony of the Holy Ghost, the Author of the Scrip-
tures. And this work and testimony of the Spirit may be reduced into two heads, &c.
"The impressions or characters, which .are subjectively left in the Scripture, and
upon it, by the Holy Ghost its Author, of all the divine excellencies or properties of the
divine nature, are the first means evidencing that testimony of the Spirit which our faith
rests upon, or they give the first evidence of its divine original, whereon we do believe it.
The way whereby we learn the eternal power and deity of God from the works of creation,
is no otherwise, but by those marks, tokens, and impressions of his divine power, wisdom,
and goodness that are upon them ; for from the consideration of their subsistence, great-
ness, order, and use, reason doth necessarily conclude an infinite subsisting Being, of whose
power and wisdom these things are the manifest effects : these are clearly seen and under-
stood by the things that are made, so that we need no other arguments to prove that God
made the world, but itself, &c., Psal. civ.
" .Now there are greater and more evident impressions of divine excellencies left on
the written word, from the infinite wisdom of the Author of it, than any that are commu-
nicated unto the works of God in the creation of the world. Hence David comparing the
works and word of God, as to their instructive efficacy, doth prefer the word incompara-
bly before them, Psal. xix. 1 10. And these do manifest the word to our faith to be
his, more clearly than the other do the works to be his, to our reason, &c. God, as the
immediate Author of the Scriptures hath' left in the very Word itself evident tokens and im-
pressions of his wisdom, prescience, omniscience, power, goodness, holiness, truth, and other
divine infinite excellencies, sufficiently evidenced unto the enlightened minds of believers, &c."
.:,,, _ This is that whereon we believe the Scriptures to be the word of God, with a faith
k divine and supernatural. And this evidence is manifest unto the meanest and most un-
learned, no less than unto the wisest philosophers ; and the truth is, if rational arguments
and external motives were the sole ground of receiving the Scripture to be the word of
XXIV OP THE DIVINE AUTHORITY.
God, it could not be but the learned men and philosophers would always have been the
forwardest and most ready to admit it, and most firmly to adhere unto it ; because such
arguments do prevail on the minds of men, according as they are able aright to discern
their force, and judge of them. But how apparent the contrary is, is evident ; ". You see
your calling, brethren ; not many wise men after the flesh," &c., 1 Cor. i. 26.
" 2. The Spirit of God evidenceth the divine original and authority of the Scripture, by
the power and authority which he puts forth in it and by it, over the minds and con-
sciences of men, with its operation of divine effects thereon. This the apostle expressly
affirms to be the reason and cause of faith," 1 Cor. xiv. 24, 25, " And thus are the secrets
of his heart made manifest," &c. It was not the force of external arguments, it was not
the testimony of this or that Church, nor was it the use of miracles, that wrought upon
them, ver. 23, 24. "Wherefore the only evidence whereon they received the Word, and
acknowledged it to be of God, was that divine power and efficacy in themselves. " He
is convinced of all, and thus the secrets of his heart are made manifest," &c. He cannot
deny but there is a divine efficacy in it, or accompanying of it. And thus the woman of
Samaria was convinced of the truth of Christ's words, and believed in him, i. e., because
" He told her all things that ever she did," John iv. 29, 1 John v. 10. The Word of
God is, as all sincere souls find, quick and powerful, &c., so that " He that believeth, hath
the witness in himself," John vii. 16, 17. " Jesus answered them, and said, my doctrine
is not mine, but his that sent me. If any man will do his will, he shall know of the doc-
trine, whether it be of God, or whether I speak of myself."
" In a word, let it be granted, that all who are really converted unto God, by the
power of the "Word, have that infallible evidence and testimony of its divine original,
authority, and power in their own souls and consciences, that they thereon believe it
with faith divine and supernatural, in conjunction with the other evidences before men-
tioned, and largely demonstrated, as parts of the same divine testimony ; and it is all I
aim at herein."
This testimony, though it is not common unto all, noi can it convince another, yet is it
very forcible to those who experience the virtue and efficacy thereof, which we, having
in another place more largely opened, we shall conclude this last argument, entreating all
to labour after a taste of its divine, powerful, and soul-changing operations, and then they
will need no further arguments to prove it is of God.
We shall therefore conclude this brief discourse on this subject, with those excellent
words of a learned man upon the same occasion : " Let this remain and be re-
ceived as an established truth, that those whom the Spirit hath inwardly taught, do
solidly acquiesce in the Scripture ; and that the same is (aimnrts-oy) self-credible, or for
its own sake worthy of belief, and that it obtains that certainty which it justly deserves
with us, by the testimony of the Spirit. For though its own majesty does of itself
conciliate a reverence, yet then only does it seriously affect us, when by the Spirit it is
sealed in and upon our hearts. With whose truth being enlightened, we no longer believe
that the Scripture is from God by our own judgment, or that of other men, but most
certainly above all human judgments, we are assured thereof no otherwise, than as if
there we beheld the very voice of God by the ministry of men, flowing from the mouth
of God to us. No longer do we then seek for arguments, and probable proofs, whereon
our judgments may rely, but subject our judgment and understanding thereunto, as to a
matter already out of all doubt or debate ; yet not so, as wretched men are wont to addict
their captive minds to superstitions, but because we find and feel the undoubted power of
God there to breathe and flourish ; to obey which, we are drawn and inflamed, knowingly
and willingly, but more lively and efficaciously/than either human ivill or knowledge could
affect us. It is therefore such a persuasion as does not require reasons, (and yet it does
not want them neither) such a knowledge, to which the best reason appears and agrees,
as being such as therein the mind can acquiesce more securely and constantly, than in any
reasons. It is, in fine, such a sense, such a taste, as can proceed from nothing, but a re-
velation divine. Nor do I speak any thing but what every true believer can bear witness
to from his own experience, save only that words are too short and unable to express a
just explication of the thing." Calv. Instit. lib. 2.
PHILOLOGIA SACRA;
OB THE
TROPES AND FIGURES IN SCRIPTUEE, REDUCED UNDER
TKEIR PROPER HEADS AND CLASSES,
WITH
A BRIEF EXPLICATION OF EACH, &c.
BOOK I. PART I.
SCRIPTURE RHETORIC, or SACRED ELOCUTION, may he reduced to two principal heads or
chapters.
1. The first of Tropes.
2. The second of Figures.
First, Tropes ; which concern the sense of words, viz. " When they are drawn from
their proper and genuine signification to that which is different or contrary ; which
the Etymology of the word shows ; for rpovos is derived from rpewca signifying, verto,
muto, to turn or change.
Second, Figures ; which the Greeks call xw*, signifying the habit or ornament of
speech, do not alter or vary the sense of words, but embellish, beautify, or adorn
them.
Of the first we will treat under two heads :
1. The kinds
2. The affections
The kinds of tropes are four, viz., Metonymy, Irony, Metaphor, and Synecdoche, which
order depends upon logical topics, from whence Tropes are deduced, as #
1. Metonymy, from Causes and Effects.
(2.) From Subjects and Adjuncts.
2. Irony, from Contraries.
3. Metaphor., from Comparates.
4. Synecdoche, from the distribution of the Whole into its parts.
;ff (2.) Of the Genus* into its Species.^
'IM
| -~ _
s| Genus est quod de plurilus differ entibus effentialiter pr&dicatur in quid, non conversim, ut animal
'$ genus est hondnis.
| i Species est pars generi suljecta, ut homo est species animalis, eiSos ecrrt TO Ta.rroyi.evoe viro TOV yevovs,
|S i- e. Species est yhcs collocatitr su& genere ab eiSco, video.
2 OF A METONYMY OF THE CAUSE. [BOOK 1.
Genus is a more general title, which comprehends some things more special under it,
as Substance, which comprehends : 1. Living creatures. 2. Metals. 3. Elements, &c.
Species is a more special title, attributed to diverse particulars under it, as a Man, to
John, Peter, James, or any other individual.
The Affections of tropes, are three.
i.
1. Catachresis.
2. Hyperbole.
3. Allegory.
Of which there are certain Species, as,
1. Parcemia, or & Proverb, and
2. ^Enigma.
Of these, with God's help, we shall treat in order.
CHAPTER I.
OF A METOlflYMY OF THE CAUSE.
A Metonymy* is a trope when a cause is put for the effect, or the effect for the cause,
the Subject for the Adjunct, or the Adjunct for the Subject.
There are four kinds of Metonymies, answering to the four kinds of causes, viz.
1. Efficient.
2. Material.
3. Formal.
4. Final.
A Metonymy of the- Cause is used in scripture, when,
1. The person acting is put for the thing done.
2. When the instrument by which a thing is done, is put for the thing effected.
3. When a thing or action is put for the e^ectf produced by that action, of which
in order.
1. The Person acting for the Thing acted or effected.
1. THE HOLY SPIRIT is put for his effects and operations, as 2 Cor. iii. 6, " Who bath
made us able ministers of the New Testament, not of the letter, but of the
Spirit, for the letter killeth, but the Spirit giveth life." Where by the term
letter, we are to understand the law written in tables of stone, which required perfect
obedience, and which no man can perform because of corruption, therefore that law
can pronounce nothing but a sentence of death : but by Spirit is meant the saving doc-
trine of the gospel, which derives its original from the Spirit (considered as a most mer-
ciful Comforter) who sets it home upon the soul, fitting and preparing it thereby for eter-
nal life ; suitable to John vi. 63. " The words that I speak are spirit and life ; that is,
they are from the Spirit of God, and being received by faith confer salvation, through
the grace of God, Rom. viii. 2. " By the law of the Spirit of life," as Illyricus saysf is
meant the doctrine of the gospel, because it is a peculiar instrument or means of its opera-
tion, which, by a divine efficacy, changes the heart, and writes his law there, which now
is not only inscribed in tables or parchments, but penetrates the inward parts, quickening
* Meroyvpta, ttansnominatio, a change of names or transmutatio, Slve nominisjpro nomine prositio ex
pera, trans and ovvjict, JEolice pro avo^a. Nomen, "c.
t Parti. Column "H62.
PABT I.] OF A METONYMY OF THE CAUSE. 3
the soul to spiritual motions and actions. See Gal. iii. 2, 5, Isa. xi. 4, 2 Thess. ii. 8, Isa.
xlii. 1, and Ixi. 1, 2, Jphn iii. 34, &c.
2. 7%e &% Spirit is put for regeneration, Psal. li. 10, "Renew a right spirit
within me." Ezek. xxxvi. 26, " A new spirit will I put within you." Hence the apostle says,
"Be ye renewed in the spirit," &c., Eph. iv. 23, Which is expounded, Rom. xii. 2, " Be not
conformed to this world, but he ye transformed hy the renewing of your mind," &c. Hence
arises an opposition of flesh and spirit, John iii. 6, " That which is born of the flesh is
flesh, and that which is born of the Spirit is spirit," where* by flesh is meant man de-
nied by sin, and by Spirit the grace of renovation, or (which is the same thing) the
regenerate man. The Apostle (1 Thess. v. 19,) exhorts " not to quench the Spirit," that is
the gifts of the Spirit, as Illumination, and Eenovation, suitable to 2 Tim. i. 6, fC-
irupew ro xf>" r f ta eov, suscitare instar ignis, Donum Dei ;) stir up, as fire or coals "are
stirred up, for so the word ava&xvpeiv signifies, " the gift of God which is in thee." For
true faith and godliness may be likened to a little flame kindled by the Spirit in the hearts
of believers, which the devil and carnal corruptions endeavour to smother, but is to be
cherished and stirred up as fire is by more fuel ; this feeding and quickening fuel is the
word of God ; in this sense the soul is distinguished from the spirit in man : for spirit de-
notes a divine power and energy in a regenerate and sanctified soul, by which it is carried
to and united with God, as Luke i. 46, 47, " My soul doth magnify the Lord, and my
spirit rejoiced in God my Saviour," expounded, 1 Thess. y. 23, " The very God of peace
sanctify you wholly ; and I pray God your whole spirit, and soul, and body, be preserved
blameless unto the coming of our Lord Jesus Christ :" for other places where the Spirit is
put for the new man, and spiritual strength, see Psal. li. 17, Isa. xxvi. 9, Ezek. xviii. 31,
Matt. v. 3, and xxvi. 41, Acts xvii. 16, and xix. 21, and xx. 22, Rom. i. 9, 1 Cor. v. 3,
4, 5, and vi. 20, Gal. iii. 8, &c.
More especially the Spirit is put for those peculiar or extraordinary gifts of the Spirit,
which for various uses, whether public or private, spiritual or external, are bestowed on
man, as Numb. xi. 17, "I will take off (or separate part of, for so the Hebrew is) the
spirit which is upon thee, and will put it upon them," (viz., the seventy Elders, who,
as verse 25 thereupon, " prophesied and did not cease,) upon which Vatablus says, " The
" Lord so abstracted from the spirit of Moses, that he took away nothing, as one candle
" (which Rab. Salomon calls a most elegant similitude) lights several, yet loses nothing of
" its original light." To this may the request of Elisha be referred, 2 Kings ii. 9, " I
pray thee let a double portion of thy spirit be upon me," where thereis an evident allusion
to the right of primogeniture, or first-born, Deut. xxi. 17, where the first-born was to
have a double portion, &c. ; as if Elisha had said, " I am your first disciple, received into
your school, therefore ask of God a greater measure of spirit for me, than any one of your
disciples." " Daniel had a more excellent spirit," (Dan. v. 12, with vi. 3, for so the
Hebrew text runs) and more knowledge and understanding, &e., than the presidents and
princes, that is, more excellent and higher gifts of the Spirit, see Luke i. 17, 80, and.ii.
40, Acts xix. 2, John vii. 39, Acts i. 5.
pi To this may be referred, what is spoken of revelations, visions, or ecstacies, whether
if| real or pretended, as Ezek. xxxvii. 1, " The hand of the Lord carried me out in the Spirit
?||| of the Lord ;" that is, by a vision, or rapture of spirit, so 2 Thess. ii. 2, " That ye be not
||| shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us,"
pi &c., that is, by revelations, which are pretended to come from the Spirit,' so Rev. i. 10,
llf! " I was in the Spirit, that is, in an ecstacy or immediate revelation of the Spirit," as 2
f|i Cor. xii. 2, Rev. iv. 2, &c., and xvii. 3, and xxi. 10, is described.
j;$$ The Spirit is also put for doctrines revealed from heaven, whether a\n6cas truly,
5|| or 8oa<rriKeus by vain boasting so pretended, as 1 Cor. xiv. 32, " The spirits of the prophets
^f|j are subject to the prophets," that is, the doctrine, or scripture interpretation proposed by
8| some prophets, are subject to the judgment of the rest; for it would favour of haughti-
||| ness, ambition, and disdain for any individual to usurp an infallibility, and reject the
!;i| judgment of the brethren, as verse 29, " Let the prophets speak two or three, and let the
; | other judge. If any thing be revealed to another that sitteth by, let the first hold his peace,
loco vox Spiritus denotat ipsum spiritum sanctum, gratiose per ver&um et baptismum oper-
7 anlem ; posteriori loco spiritus sancti sveprrjjua salutare intelligitur.
;1 ' ' ' B 2
4 OF A METONYMY OF THE CAUSE. [BOOK l.<
1 John iv. 1. We are thus exhorted, " Believe not every spirit, but try the spirits," &c.
The marks of what are given, verses the second and third, &c. Here it is evident that the
Spirit is put for doctrine, whether really revealed or pretended to be so. And by seducing
spirits, 1 Tim. iv. 1, are meant false teachers, that pretend their doctrine to be from God's
Spirit, but is indeed of the devil.
Parents or ancestors are put for their .children, or posterity, as Gen. ix. 27,
Japhet and Shem, Jacob and Israel, for the Israelites, Exod. v. 2, Numb, xxiii. 21, and
xxiv. 5, 17, Deut. xxxiii. 28, &c. Abraham, Isaac, Jacob, of whom according to the flesh,
Christ came, are put for Christ, Gen. xii. 3. " Inthee, [which the Chaldee translates "for
thee," and the Targ. Jerusal. "In thy righteousness or holiness"! shall all the families of
the earth be blessed." And Gen. xviii. 18, " All the nations of the earth shall be blessed in
him," which is meant of his seed,* as Gen. xxii. 18 ; which seed is Christ, who took on
him the seed of Abraham, Heb. ii, 16 ; " through whom the blessing of Abraham is come on
the Gentiles," Gal. iii. 14.
The writer or author is put for his writing, look, or work, Luke xvi. 29, 31, " They
have Moses and the prophets, let them hear them ;" that is, they have what Moses and the
prophets by inspiration from God have written, and delivered to posterity for the canon
and rule of faith.. So Luke xxiv. 27, Acts xv. 21, and xxi. 21, 2 Cor. iii. 15, " But even
unto this day when Moses is read," that is, the Mosaical writings, &c.
The soul, the noblest part of man is put for life, which is its effect, Gen. ix. 5. What
we translate blood of your lives is in the Hebrew "blood of your souls;" and Gen.
xxxvii. 2, Reuben said, " Let us not kill him," the Hebrew says, " Let us not smite him
in the soul;" so Lev. xvii. 11, life of the flesh, in the Hebrew is " soul of the flesh;" see
Psal. Ivi. 13, 14, 15, Jer. xl. 14.
1. This term is sometimes put for the whole person of man, consisting of soul and
body, Gen. xlvi. 27, Acts xxvii. 37 ; *" * ir^oiu ai irturai uxat, " All the souls in the ship."
(2.) For the body only, Psal. cv. 18, "Iron enter into his soul," we translate it, " He was laid
in iron," that is, the iron fetters made dints in his flesh. (3.) It is put for life (as, be-
fore) Psal. xciv. 21, and vii. 1, 2, 5. (4.) It is put for a carcase, Lev. xix. 28, " Ye
shall not make any cutting in your flesh for the dead," the Hebrew is, " for the soul ;" and
so it is taken, Lev. xxi. 1, and Hag. ii. 4. (5.) It is put for the rational soul, Psal. xix.
7, Deut. xi. 18, &c.
2. The soul is put for the will, affections, and desires, which are operations of the
soul, as Gen. xxiii. 8, " If it be your mind," in the Hebrew it is " with your soul," as Psal.
xxvii. 12, and xli. 3, and cv. 22. The Septuagint translates it, " If ye have in your soul," the
Chaldee, " if it be the pleasure of your soul." So Exod. xxiii. 9, "Ye know the heart
.of a stranger," Heb. the " soul of a stranger," that is, his mind or affection. See Deut.
xxiii. 24, 1 Kings xix. 3, 2 Kings vii. 7, Psal. xvii. 10, and xxvii. 12, and xli. 3, Prov.
xxiii. 2, Jer. xxxiv. 16, John xx. i>4, EWS irore TOV yvx-nv nii.uv aipeis, "how long dost thou
hold our soul in suspense ?" That is, as our translation hath it, " how long dost thou
make us to doubt ?"
It may be referred hither, when the Spirit, which is often put for man's soul, is used
to express the motions or affections of the soul, whether good or evil, as Gen. xlv. 27,
ft The spirit of Jacob their father revived;" Numb. xiv. 24, " My servant Caleb had
another spirit ;" Judg. viii. 3, " Their anger was abated," it is in the Hebrew " their
spirit was abated ;" 2 Chron. xxi. 16, " The Lord stirred up the spirit of the Philistines,"
&c. ; 2 Chron. xxxvi. 22, " The Lord stirred up the spirit of Cyrus," &c., see Psal. Ixxvi.
13, and Ixxvii. 4, Prov. i. 23, andj xviii. 4, and xxix. 11, Eccl. vii. 9, Isa. xxix. 10,' and
xxxvii. 7, Jer. Ii. 11, Ezek. xiii. '6, Dan. v. 20, Hagg. i. 14, Hab. i. 11, Rom. xi. 8, 1
Cor. ii. 12, &c., " God hath given the spirit of slumber, eyes that they should not see,
.and ears that they should not hear." " Now you have received, not the spirit of the
world, but the spirit which is of God," &c.
* In tc aud in ferulae tuo, Copulativa (et) idem est ac, id est, &c.
IPAET I.I OF A METONYMY OF THE CAUSE.
2. The Organical Cause or Instrument is put for the Thing effected by it.
The mouth is put for speech, or testimony, as Deut. xvii. 6,' " At the mouth of two
lor three witnesses, shall he that is worthy of death he put to death, hut at the mouth
I of one witness, he shall not be put to death," that is, by the witness or testimony of two
for three* &c., so Deut. six. 15, " One witness shall not arise against a man for any irii-
Iquity, or for any sin, in any sin that he sinneth : at the mouth of two witnesses or at the
I mouth of three- witnesses " shall the matter be established" which is expounded, Matt.
1 xviii. 16, and John viii. 17.
2. The mouth is put for a command or prescription, Gen. xlv. 21, " And Joseph
gave them waggons according to the mouth of Pharaoh," &c., that is, as we translate it,
according to the commandment of Pharaoh, Exod. xvii. 1, " And the children of Israel
journeyed according to the mouth, that is, the commandment of the Lord." So Num. iii.
16, 39, and xx. 24, and xvii. 14, Deut. i. 26, 43, and xxxiv. 5, " So Moses the servant
of the Lord, died there in the land of Moab, according to the mouth of the Lord," that is,
according to the word of the Lord. Upon which, Sanctius says in his comment on Isa.
xlix, " Therefore they do not rightly judge, who from the Hebrew reading say, that Moses
died in the kiss of the Lord : for that tradition is not from the Hebrew text, but from the
Targum, which is attributed to Jonath. Uziel, who renders vte, at the mouth of the Lord,
ad oscutum verbi domini, that is, according to the kiss of the mouth of the Lord. But
what is spoken of the mouth of the Lord, is better to be referred to the Trope Anthropo-
pathia, of which we shall hear hereafter.
The tongue is put for speech, Prov. xxv. 15, "A soft tongue breaketh the bones,"
that is, a mild, civil, and courteous speech so Jer. xviii. 18,* " Let us smite him for that
tongue," STorta, that is, for his importunate, unseasonable, and odious speech. But more
especially for the idiom or particular language of nations. Acts ii. 4, 11, "And they
were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit
gave them, utterance. Cretes and Arabians do we hear them speak in our tongues the
great things or (wonderful works) of God." It is also put for the gift of strange languages.
" In my name shall they cast out devils, they shall speak with new tongues," Mark xvi.
17, and 1 Cor. xiv. 19, " Yet in the church I had rather speak five words with my under-
standing, that by my voice I might teach others also, than ten thousand words hi an un-
known tongue." That is, in a language which the people understand not, &c.
The Up is put for speech, Gen. xi. 1, " And the whole earth was of one lip, and of one
| word," that is, of one language, and of one speech, or idiom of speaking ; the Chaldee
I says of one tongue, and one speech. That the Hebrew language is meant here,
I (which in Isa. xix. 18, is called the lip of Canaan, we translate it language by the
same trope : and which by the Targ. Jerusal and R. Salomon, upon the place is
|i called the holy tongue) is showed elsewhere. Neither was Hebrew the peculiar name
f of ^ that language in those times, because there was no need of a term of distinction, there
i being no other speech in the world, till after the confusion of tongues, and scattering of the
people at Babel.
_Prov. xvii. 7, " A lip of excellency does not become a fool, much less a lip of lying, a
prince ; that is, a worthy and excellent speech does not become, or is not to be expected
m a fool, much less should a noble or brave mind tell lies.
"^ sa : xxx iii- 19, " A people of a deeper lip," so the Hebrew, " thanthou canst perceive,"
t * s > suc h as speak so obscurely, that you cannot understand them ; as Pagniuus ren-
ers fr- See Prov. xii. 19. " The lip of truth shall be established for ever, but a lying
tongue is but for a moment." Job xii. 20, " He removeth away the lip of the faithful,"
,. ff c., so it is in the Hebrew.
t| fercutiamus earn propter istam Liny/iam, hoc est, sermonem ilium importunwn et nulls odiosum.
;-j| So some translate this passage, and so it is ia the margin of our Bibles.
6 OF A METONYMY OF THE CAUSE. [BOOK 1
The palate is put for speech, Prov. v. 2, " For the lips of a strange woman drop as a
honey-comb," " and her palate,*' so the Hebrew, "is smoother than oil;" that is, her
words or speech.
The throat is put also for loud speaking, Isa. Iviii. 1, " Cry with the throat," so the
Hebrew, " spare not," &c., by which the organ of crying or speaking is to be understood,
for the explication follows, viz, " lift up thy voice like a trumpet ;" and what the scope or
argument of that loud speech, or shrill cry, was to be, is added in these words, " and show
my people their transgression, and the house of Jacob their sins."
The hand is put for actions done by it, where there is also a Synecdoche, for by the
actions of the hands, some other things, as also principles or beginnings of actions, are un-
derstood, as counsel, machination, or contrivance ; thought, endeavours, care, &c., as 1
Sam. xxii. 17, " Slay the priests of the Lord, for their hand is also with David," that is,
they help him with their counsel, so 2 Sam. iii. 12, and xiv. 19, 1 Kings x. 29, Psal. vii.
4, Isa. i. 15.
The hand is put for writing, 1 Cor. xvi. 21, " The salutation of me, Paul, with mine
own hand," that is, mine own writing, and Col. iv. 18, " The salutation by the hand"
(that is, the writing) " of me," Paul. This is ordinary, (viz., for a man's, writing to be
called his hand) among the Greeks as Pollux and Suidas say, and among the Latins, see
Cicero lib. vii. Epist, ad Attic, as also in our own language.
The hand is put for a gift reached by the hand, Psal. Ixviii. 32, " Ethiopia shall mate
her hands run to God," so the Hebrew, that is, Ethiopia shall speedily transmit her gifts;
as Psal. Ixxii. 10, Isa. Ix. 6, to which relates that of Pliny* the ancient Greeks called
Doron the palm or fist, and therefore they called the hand gifts, that word so signifying,
because they were given thereby. See Psal. xxii. 35, 36. And more under the head or
title Metaphors.
A sword is put for war or slaughter, which are in a great measure performed thereby.
Exod. v. 3, " Let us go, we pray thee, three days' journey into the desert, and sacrifice
unto the Lord our God. lest he fall upon us with pestilence, or with the sword." Levit.
xxvi. 6, " Neither shall the sword go through your land," so Isa. i. 20, Jer. xxiv. 12, 13,
15, 16, and xliii. 11, Psal. cxliv. 10, Rom. viii. 35, and several other places. It is said,
Matt. x. 34, " I came not to send peace, but a sword " that is, no such peace as that
men will rest contented and quiet in Paganism, or irreligion, but contend earnestly for the
true religion in their confessions and preaching of the Gospel, even through sufferings, per-
secution, and blood, &c.
A line, or tan measuring rope, is put for a country, or tract of land, because it was mea-
sured by it, as Amos vii. 17, Micah ii. 5, Zech. ii. 1. For it was a custom to measure
land by an extended cord, and distribute inheritances, as in Palestine, which is done in
modern times by a rod or perch, therefore the word tan, a cord, rope, or line, is put for
the bounds, space or quantity of the portion of land given, Deut. iii. 4, " All the line of
Argob,-j- the kingdom of Og in Bashan." The Chaldee says, all the house or place of the
province, &c., see Joshua xvii. 14, Psal. cv. 10, 11, Zeph. ii. 5, &c.
Sometimes it is also a Metaphor, Deut. xxii. 9, " For the Lord's portion is his people,
Jacob is the cord of his inheritance," that is, a people peculiar to himself, and separated
or divided from, the world, see Psal. xvi. 6, " The lines are fallen unto me in pleasant
places, yea, I have a goodly heritage." Our Saviour, who is here speaking by the pro-
phet, uses this metaphor to express the figure or delineation of the church, &c. Hence
it is said, 2 Cor. x. 15, 16, " Not boasting of things without our measure, that is, of other
men's labours ; but having hope, when your faith is increased, that we shall be enlarged by
you according to our rule abundantly to preach the Gospel in the regions beyond you, and
not to boast in another man's line or rule of things made ready to our hand," where KO.VWV
* Lib. 35. cap. 14. Greed Anliqui doron palmam vocabant,'etideo DoraMunera, gitia, Manu darentur.
t So it is in the Hebrew.
!]
0:F A METONYMY 0*" THE CAUSE.
, a rule, signifies that space measured by it, as if God had divided the world
among' the apostles, that they should preach in their particular and respective precincts or
allotted places.
Money is put for property or estate purchased by money, Exod. xxi. 21, " For he is
his money," that is, he purchased or bought him with his money, and is to him as good as
money.
3. A Thing or Action is put for the Effect produced by that Thing or Action.
This kind of Metonymy is to be found distinctly in nouns and verbs, of which we
are 1 to note, that some are referred hither, ayaxoyws or by way of analogy, in which
as I may speak, there is a o-vtro"nna<na, connotation, or consignification, that is, when the
thing or action is not to be understood strictly for the effect, but together with its effect
and consequent.
In nouns ; certain terms which signify affection are put for then* effects, as 1 John
iii. 1, " Behold, what manner of love the Father hath bestowed upon us, that we should
be called the sons of God." The emphasis is great here, as if Jehovah had said that he
hath graciously given us his own very love, whilst he adopts us into the privilege of
sonship. By bestowing this blessing he bestows himself, and makes himself one with us,
" for he is love," 1 John iv. 8.
Mercy is put for the benefit and commiseration that proceeds from it, Gen. xx. 13, and
xxxii. I'd, " I am less than the (or I am not worthy of the) least of thy mercies," 2 Chron.
xxxv. 16. By the same trope the Greeks call e\etui.offvviiv,* Alms " what they give in
charity to the poor," Matt. vi. 1, Luke xi. 41, Acts x. 2, 4. Motum internum significant,
quo inclinentur nomines ad miserendum pauperisChamiej: ; that is, it signifies an internal
motion by which men are inclined to pity the poor.
Anger is put for punishment or vengeance which proceeds from anger, Psal. Ixxix. 6,
" Pour out thy wrath (or anger) upon the heathen," &c., Micah vii. 9, " I will bear the
anger or indignation of the Lord," &c., Horn. ii. 5, " But after thy hardness and impeni-
tent heart treasureth up unto thyself wrath against the day of wrath," &c. See Eom. iii.
5, and iv. 15, and xiii. 4, 5, Eph. v. 6, &c.
Anger is put for a command given in anger, 1 Sam. xxviii. 18, " Because thpu obeyedst
not the voice of the Lord, nor executedst his fierce wrath (or anger) upon Amalek," &c.
Judgment is put for punishment and castigation or correction, Exod. vi. 6, " I will
redeem you (Israelites) with great judgments," that is, great punishments upon Pharaoh.
Prov. xix. 29, " Judgments (that is, punishments) are prepared for scorners," &c. when
I send my sore judgments upon Jerusalem, that is, punishments, &c. See Ezek. xiv. 21,
Rom. ii. 3, 1 Cor. xi. 29, 1 Pet. iv. 17 ; it is put for condemnation, Jer. xxvi. 1 1, John
iii. 18, 19, 2 Pet. ii. 3 ; in 1 Cor. xi. 29, it is said, " He that eateth and drinketh un-
worthily, eateth and drinketh damnation," but in the Greek it is ?'/* which signifies
judgment.
Sin, with the synonymous terms, is put for the punishment of sin, Gen. xix. 15, " The
a ngels hastened Lot, saying, Arise, take thy wife and thy two daughters which are here,
lest thou be consumed in the iniquity of the city," that is, in. the punishment of the city,
Psal. vii. 16, " His sin (or mischief) shall return upon his own head," that is, the merited
r condign punishment. See Jer. xiv. 16, Zech. xiv. 19.
With a verb, that signifies to bear or carry, it intimates the guilt and conviction
that precedes punishment, which must certainly follow, as Exod. xxviii. 43, Lev. v. 1,
^CIJJUOOWTJ Eleemosyna, est genus omne beneficii quod in miseros confertur, Beza. The word sigui-
e tu mercy and pity, therefore all our alms must proceed from a merciful and pitiful heart,
8 OF A METONYMY OF THE CAUSE. [BOOk 1.
and xx. 20, and xxii. 9, Numb. xiv. 33, Ezek. xxiii. 35, 49, and xviii. 20, and other
places.
Work is put for its reward, Lev. xix. 13, " The work of him that is hired," so the
Hebrew, " shall not abide with thee all night, until the morning," Jer. xxii. 13, Rev. xiv,
13, " That they may rest from their labours, and their works follow them." Sometimes it
is put for the merit of the work, Rom. xi. 6, " And if by grace, then it is no more of
works ; otherwise grace is no more grace. But if it be of works, then it is no more
grace ; otherwise work is no more work," here grace and work, that is to say, merit, are
opposed to each other.
Divination, or augury, QDp is put for the price and reward of it, Numb. xxii. 7. And
" The divinations Q'nop were in their hands," that is, as in our translation, the rewards
of divination, which were to be given to Balaam.
Labour is put for the profit or fruit it produces, Deut. xxviii. 33, " All thy labours shall
a nation which thou knowest not, eat up." Psal. Ixxviii. 46, " He gave their labour unto the
locust." Psal. cv. 44, " They inherited the labour of the people." Psal. cxxviii.2, "For thou
shalt eat the labour of thine hands." Prov. v. 10, Eccl. ii. 19, Isa. xiv. 14, Jer. iii. 24,
Ezek. xxiii. 29. Hunting is put for venison, got by hunting, Gen. xxv. 28, " And
Isaac loved Esau because he did eat of his hunting," that is, his venison. See Gen. xxvii. 3.H
r
*V ; 'M
So much- of nouns. There are some Metonymies in verbs, as verbs of knowing, -and suchjlf
as betoken affection or operation, of which kind are,- ||
Verbs that signify to know, which besides the bare -yvcaaiv, or knowing, denote the||
motions, affections, and effects, that are joined with knowledge, as Psal. xc. 11, " Who|!
knoweth the power of thine anger?" that is, who considers, or regards the power of||
thine anger ? so as to awake from the sleep of sin, and seriously to repent ! " Israel |^
doth not know," &c., Isa. i. "6, that is, considers not, nor takes notice of the blessings the||j
Lord gave it. Jer. viii. 7, Luke xix. 41, John viii. 43, " Why do ye not know my speech,"||
that is, approve it, and with a faithful assent receive it ? the answer of Christ (giv-||
ing the reason of this) follows, viz., " Even because ye cannot hear my words," that is, sof||
understand them, as to embrace and close with them, for through the devil's blinding of||
you, and your wilful choice, " Ye are of your father the devil, and the lusts of your fatheiffj
ye will do." '^
To know, is put for approbation, as. Rom. vii. 15, " For that which I do, I know not,"jjf|j
that is, as our translation hath it, allow not, Rev. ii. 24, " But unto you I say, and untojjif
the rest in Thyatira, as many as have not this doctrine," and which have not known tliep|
depths of Satan (that is have not approved of his snares and deep temptations). To|||
be conscious signifies more than barely to know, which differ as much as knowledge?!!!
and conscience, as Psal. xxxv. 11, " False witnesses did rise up, and they asked me things);'||
that I knew not," that is, of which I am not conscious to myself, as Psal. Ii. 3, " Becausej|||
I know mine iniquities, and ray sin is ever before me ;" where the prophet includes the|;||
terror of conscience, and serious contrition, 2 Cor. v. 21, it is said, " He (that is, God|||
the Father) hath made him (that is, Christ) to be sin for us, who knew no sin," that is,^H
who was not guilty of any sin, for he was most perfectly holy, and without sin so^fl
that he was made sin in this sense, viz., the Father imputed our sins to him, accord- ; ;;|i
ing to Isa. liii. 6, " And the Lord hath laid on him the iniquities of us all," or hath made . :|
the iniquities of us all to meet on him, &c. ;|
: >!>
.'- ; :>!
To know is put for estimation, or judgment with any thing with respect to it's value -j|
or worth, as 2 Cor. v. 16, " Henceforth know we no man after the flesh," that is, we do. ;:|
not value or esteem any man for external things, as riches, poverty, honour,
grace, legal privileges, &c., after which follows, " yea, though we have known C
after the flesh, yet now henceforth we know him, (viz., that way) no more ;" he speaks
the estimation of Christ carnally or in a fleshly way, viz., in that state of humi
wherein he was placed during his sojourning here for in that respect we shall know
no more, but in his state of exaltation, grace, and glory, we shall know, that is, .
PABT I.] OF A METONYMY OF THE CAUSE. 9
value, esteem, and prize him ; not for any legal derivation, or pedigree, with respect to
his human nature, hut because he is the great Saviour and Intercessor exalted to glory at
the right hand of the Father, from -whom we expect our great and glorious deliverance,
| &c. To this belongs that phrase, Prov. xxiv. 23, " It is not good to know the face of
! judgment ; in which is a vpoa-cDTroK^ta, viz., and respecting of persons, or an estimation or
I judgment by external appearance without respect to equity; as ver. 24, " He that saith
' unto the wicked thou art righteous, him shall the people curse," &c., that is, from a
wpoo-wiroA.Tjif'ia, or a partial respect of persons, whereas we are advised, Prov. xxv. 21, " If
thine enemy be hungry, give him bread to eat : and if he be thirsty, give him water to
drink for thou shalt heap coals of fire upon his head, and the Lord shall reward thee ;"
this is a right Gospel spirit, because it is so far from a revengeful retaliation, that it com-
mands good for evil.
That which is said by Moses in his publication of the commands of God, Deut. i. 17,
viz., " Ye shall not know faces in judgment," so the Hebrew. Deut. xvi. 19, " Thou
shalt not wrest judgment, thou shalt not know persons ;" and Job xxxiv. 19, " That ac-
cepteth nott(or knows not) the persons of princes, nor regardeth the rich more than the
poor, is a speech of Jehovah, and agrees with Acts x. 34, " Of a truth I perceive that
God is no Respecter of persons."
2. Verbs of cognition, or knowledge, also concern the will and affections of the heart.
And so to know is to love, cherish, and take care for, &c., as Exod. i. 8, "And there arose
a new king, which knew not Joseph," that is, he regarded him not, rior the good acts
which he had done in the kingdom ; the Chaldee says, " One that did not confirm the de-
cree of Joseph," so Gen. xxxix. 6, Jud. ii. 10, Prov. xii. 10, and xxix. 7, 1 Thess. v. 1 2. In
other places -on to know is of the same signification, as Deut. xxxiii. 9, Ruth ii. 10, 19,
Psal. cxlii. 4, 5.
By a special and singular manner of the Holy Spirit's speaking, the phrase to
know is attributed to God, which denotes his special providence, love, and paternal care,
as Exod. ii. 25, " And God looked upon the children of Israel, and God knew them, that
is, as we translate it, he had respect unto them, 1 Chron. xvii. 18, Psal. i. 6, 6, and
xxxvii. 17, 18, Jer. i. 5, and xxiv. 5, Amos iii. 2, (see Deut. iv. 20,) John x. 27, 1 Cor.
viii.3, 2 Tim. ii. 19, &c.
fjl! This term to know, denotes also a true and hearty confidence (v\-npo<$>opia.) or a certain
persuasion, faith, or assurance, given by the Holy Spirit to men endued with a saving
;{j|g faith, as Job xix. 25, " I know, that my Redeemer liveth," that is, I have an absolute
faith and confidence that it is so, and acquiesce in it, &c.
To know the name of the Lord, is by true faith to adhere to him, Psal. ix. 10, " For
1 they that know thy name will put their trust in thee." To know the Lord, is to believe
[and hope in him," Jer. ix. 34, and xxxi. 24, Hosea ii. 20, John xvii. 3, &c. " This is the
|||f knowledge by which many shall be justified;" Isa. liii. 11, " The knowledge of salva-
'p||tion," Luke i. 77. * " The knowledge of the truth which is after godliness," Tit. i. 1.
: ri 3. The very work or act, when to know, is put for to be able, or the interior faculty
:;||of operation, which is the principle of actions. Isa. Ivi. 10, 11, " His watchmen are
;:,|| greedy dogs which can never have enough," the Hebrew says, which knew not fulness.
,.;||" Shepherds that cannot understand;" or as the Hebrew has it, that knew not to under-
'H stand; the meaning is, that for their covetousness, they cannot be satisfied, and for their
i|j blindness and want of skill, cannot comprehend divine things aright.
''';!$
It is said, Matth. vii. 11, "If ye then being evil,f know how to give good things unto
| your children," &c., that is, ye can (or are able) notwithstanding your natural wickedness,
| to do good to your own. This trope is very frequent also in the Latin tongue, &c.
* KO.I cmyfci}ffti> a\7]0eia.s rrjs KO.T eucrejSeja- t oiSarf.
10 OF A METONYMY OF THE CAUSE. [BOOK 1. j
It is put for an experimental sense of a fact done, Mark v. 29, * eyvto ro>
et> scivit corpore, and [she knew in her body], in our translation it is, " she felt in her body
that she was healed of that plague." Hence by the same trope, or manner of speaking,
it is said of Christ, verse 80, " And Jesus eiriyvovs ev eaurca, cognoscens in semitipso" knowing
in himself that virtue had gone out of him, that is, feeling and experiencing it."
1 Cor. iv. 19, " I will know, not the speech of them which are puffed up, but the power,"
that is, I will experience how strong they are in the faith, what zeal they have, and how
powerfully the Holy Spirit has influenced them.
More especially by the term knowing, conjugal society is noted, as Gen. iv. 1, and xix. ^
5, 8, Numb. xxxi. 17, Matt. i. 25, Luke i. 34. This was common with the Greeks jj
and Latins, as Pint, in Alex. Neque aliam eyvw cognoscebat mulierem, that is, he knew no it
other woman. Horat. Ignara mariti, ignorant of a husband.
To remember is put for the will and desire, Heb. xi. 15, " If they had remembered
that country from whence they came, they might have had opportunity to have returned," ||
that is, if they had a mind or desire to have returned thither, &c., which exposition is ||
cleared in the following verse, viz., " But now they desire a better country, that is, an fl
heavenly." See Isa. xliv. 21, John ii. 7. So Cant. i. 4, " We will remember thy love more ||
than wine," that is, by true faith and sincere love, we will cleave to thee for the great af- |f
fection thou hast vouchsafed us, which we esteem above all that is delightsome and preci- 1|
ous (for such things are synecdochically noted by wine) in this world ; for the upright love f|
thee, that is, the regenerate sons of God, who truly know, and love Christ, and in life fol- 1|
low him, 2 Tim. ii. 8, 19, Luke xxii. 19, 1 Cor. xi. 24, 25. In a word, to remember f|
Christ is in a due and faithful sense and apprehension to be united to him, and to live to |!f
him alone ; whereas, on the contrary, *$
To forget God imports unbelief, wickedness and stubbornness of heart, as Hos. iv. 6, jj|
" My people are destroyed for lack of knowledge :" " Because thou hast rejected know- pi
ledge, I will also reject thee, that thou shalt be no priest to me ; seeing thou hast forgotten the $$
law of thy God, I will also forget thy children.- See 2 Pet. i. 9, Jam. i. 25, Ezek. xxii. 12, &c. ||
t:.v$
Sometimes to remember signifies a consequent speech, or an external real effect, as i ;|
Esth. ii. 1, " Ahasuerus remembered Vashto," when by the second verse it is evident that jjj!
he was discoursing of her with his ministers. Ezek. xxiii. 19, " Yet she multiplied her |;|
whoredoms in calling to mind the days of her youth," &c., that is, both calls to mind, and |ff
in that very act exercises her former spiritual whoredom. In what sense remembrance and [:||
oblivion are attributed to God, will be seen hereafter. 1 1
'$i
Verbs of affections, as to love or to hate, are put for the actions themselves, which |;K|
either really, or according to the custom or opinions of men, [are the results of such ;.f|
affections The verbs odi and diligo, to hate and love, do sometimes denote contrary ja|
affections.
1. To love signifies seeking and desiring, as Luke xi. 43, " Ye love," (that is, ye seek |
or desire the uppermost seats," &c., John in. 39, and xii. 43, 2 Tim. iv. 8. :|
It is put for to be wont, as Matt. vi. 5, "Hypocrites love (that is, they are wont) to |
pray standing." ;J
See Psal. xi. 5, Prov. xxi. 17, 2 Tim. iv. 10, " Denias hath forsaken me, (a-ycmnffas) '|
having loved this present world," which Erasmus well renders hath embraced this present ;|
world; that is, Demas would not be a companion of sufferers, but his desire and seeking
was to have good and happy days in this world. >
2. To love signifies to prefer, regard, or take care of one thing more than another, 5;
to which, to hate, is opposed, which signifies disregard, less care, and neglect of |
one thing more than another, as Gen. xxix. 31, with verse 30, John xii. 25, "He
* Oblivisci Jehova cordis caufumaciam inUdeliiatem et impietatem imporlat.
PART 1.] OF A METONYMY OF THE CAUSE. It
loveth his life* shall lose it; and he that hateth his life, in this world shall keep it
unto eternal life." This is expressed, Matt. xvi. 25, thus, " for whosoever will save his
life, (in the Greek it is his soul) shall lose it, and whosoever will lose his life, (or soul,)
for 'my sake, shall find it." By the phrase, to love his soul, is meant a will and resolu-
tion to preserve life, even by the denial or abnegation of the name of Christ. And to hate
his soul, signifies, that in comparison of the name, profession, and truth of Christ, the pre-
servation of this life is a thing not at all to be 'valued, but that we are ready rather than
deny him to suffer even unto death.
It is said, Luke xiv. 26, " If any man come unto me, and hate not his father, and mo-
ther, and wife, and children, and brethren, and sisters, yea, and his own soul fyt/x'?*') a ^ so "
he cannot be my disciple." This text doth not enjoin us to hate our relations (for we
are commanded to love even our enemies,) Matt. v. 44, Luke vi. 27 ; but the meaning is,
that he that can or will prefer the comfort of society of his natural relations before Christ
and his Gospel, is not worthy to be his disciple. See Psal. cix. 16, 17, Prov. viii. 36,
and xvii. 19, and xiii. 24.
3. It denotes a declaration of an external gesture, which is wont to be the result of
love, as Mark x. 21, " Then Jesus beholding him loved him " Tj-ycMnjo-ej/ mrrov, which signi-
fies not that Christ approved his answer, or had therefore any singular or peculiar respect
for him, but, as it were sweetly smiled upon him, looking upon his talk to be childish and
ridiculous, even as we smile upon children, when they prattle of such things as are in them-
selves simple.
Verbs of operation, as to do, are put for acquisition or gain, which is the effect of
action and labour, as Gen. xii. 5, " The souls they had made in Charan," that is, acquired
| or -gotten there, Gen. xxx. 30, " And now when shall I-j- make for my house also ?" that
is, when shall I provide or take care to get so much as will be sufficient for my family.
Hence it is said, Matt. xxv. 16, " Then he that had received the five talents went and
traded with the same, J and made them other five talents," that is, eKepSijo-e, he gained
them, as verses 17, 20, 22, it is expounded.
To judge, besides its proper signification, denotes also the consequent actions, as castiga-
ition and. punishment, Gen. xv. 14, 2 Chron. xx. 12, Psal. ix. 19, 20, Acts vii. 7, Heb.
[ xiii. 4, condemnation, John iii. 18, Rom. xiv. 3, freeing, delivering or absolving, Psal.
| xxxv. 24, Rom. vi. 7, &c.
The Matter of which a Thing is made, is put for the Thing made.
THE FIR-TREE of which lances were made, is put for lances, Nah. .iii. 3, " The fir-trees
shall be terribly shaken." It is put for musical instruments, 2 Sam. vi. 5, " And David
and all the House of Israel, played before the Lord on all fir-wood," so the Hebrew, that
iff* 8 ' as * n our translation, on all instruments made of fir-wood, as the following words
lit show, y i z ' n harps, and on psalteries, and on timbrels, and on cornets, and on
;!$| cymbals.
'|f
|f| Brass is put for fetters or shackles made of brass, Lam. iii. 7, " He hath made my
|| brass heavy," that is, my chain, or fetters, whereby my legs are shackled. See Judg. xvi.
If 21, 2 Sam. iii. 34, Ezek. xxiv. 11, and xvi. 36.
;;| _ You may see more examples, Psal. Ixviii. 30, 2 Sam. vii, 2, Jeremiah iv. 20, Habak-
.'.'4! iii. 7.
and silver\\ are put for things made of them, 1 Chron. xxix. 2, Psal. cxv. 4,
Their idols are silver and gold," that is, made of silver and gold.
In the Greek it is <f>i\o>v rijv ^v^v avrov, &c. that is, he that loveth his soul, &c. and hateth his soul, &c.
t Qu&ndo faciam ego pro domo mea.
4. Tr_
4. n-oti e7ronf]ffev
JEs meum fecit aggravari.
II Ubicung Auro et Argento (qua nomina, ut et religuorum metattorum, apud Hebraos, plurali carent)
j/>jvr7j nomina juncta, leguntur,pro siclis ejusdem Metalli usurfantur. Junius in Gen. xxiv. 22.
C 2
12 OF A METONYMY OF THE EFFECT. [BOOK I.
2 For money or current coin, Gen. xxiii. 9, 16, Gen. xxiv. 22, 2 Bangs v. 5, 1 Chron.
xxi. 22, 24, Gen. xx. 16, Deut. xxii. 19, 29. Cedar is put for cedar-work, or tables
made of that wood, Zeph. ii. 14. Iron is but for an ax, 2 Kings vi. 5. For fetters,
Psalm cv. 18. Corn is but for bread, Lam. ii. 12, with chap. iv. ver. 4. Wood and
stone are put for vessels made of them, Exod. vii. 19. Stone is put for an idol made of
stone, Jer. ii. 27, and iii. 9. And for a pound weight, Deut. xxv. 13, 2 Sam. xiv. 26,
ProT. xi. 1. See more examples, Isa. xxxiv. 11, Zech. iv. 10, and v. 8, Gen. xxviii.
18, 22, with ver. 11. Wood is put for a house made of wood, Jer. xxi. 14, " I will
kindle a fire in the forest thereof," that is, in the house of Jehovah, in the house of
the king, and in the houses of the nobles, which were built of precious materials
.brought from the forest of Lebanon, Jer. xxii. 7, 2 Kings xxv. 9, 2 Chron. xxxvi. 19,
Jer. Iii. 13, &c.
CHAPTER II. I
I
OF A METONYMY OF THE EFFECT.
A Metonymy of the effect is, when the effect is put for the efficient cause, which is done ||
three ways, as,
1. When the action or the effect is put for the author or person effecting.
2. When a thing effected by an instrument, is put for the instrument or organical ||
cause.
2. When the effect is put for the thing or action effecting.
1. The Action or Effect is put for the Author or Person effecting.
As Gen. xv. 1, " I am (says Jehovah to Abraham) thy exceeding great reward," that is,
I am a most liberal Giver of reward, Deut. xxx. 23, " He is thy life and length of
days," that is, he is the cause of it. Gen. xlix. 18, " I have waited for thy salvation,"
that is, the promised Messiah, the Author of salvation, as Luke ii. 30, where Simeon
says, " Mine eyes have seen my salvation," that is Christ. All the flesh shall see TO vur-npiov
TOV eov the salvation of God, that is, a Saviour. See Isa. xlix 6, &c., Psalm iii. 3, 4, and
cvi. 20, and xxvii. 1, " Thou art my light, salvation, strength," &c., that is, the Author
and cause of them ; so Psalm xviii. 2, and xxii. 20, and xxxiii. 20, and xlvi. 2, Jer.
xvi. 19, and xxiii. 6, John xi. 25, and xiv. 16, 1 Cor. i. 30, Eph. ii. 14, 1 John v. 20,
and Heb. v. 9, Rom. xv. 5, 13, 2 Cor. i. 3, Luke i. 50.
Luke xi. 14, " And he (viz. Jesus) was casting out a devil, and it was dumb ;" that is,
he made the man (in whom he was) dumb, or suffered him not to speak, and so was the
cause of dumbness. See Matt. ix. 32, 33, and Mark ix. 17, 25, Luke xiii. 1 1.
It is said, Gen. xxvi. 35, " That Esau's wives were a grief of mind," or as the Hebrew
says, (bitterness of spirit) unto Isaac and Rebecca, that is the cause of sadness and trouble
of spirit. See Gen. xxv. 23, Neh. xii. 31, Rom. xiii. 3, " Rulers are not a terror (that
is a cause of terror) to good men," 2 Cor. i. 14, " We are your rejoicing, as ye are ours."
The Greek is Kavxru^a, which signifies (glorifying or boasting,) that is, the cause of your
rejoicing and glorying, inasmuch as we instructed you in the Gospel, which is the way of
salvation, and you likewise are our glory, inasmuch as we have won you to Christ, 1
Thess. ii. 19, 20, Rom. v. 5.
2. When a Thing effected by an Instrument, is put for the Instrument or Organical Cause.
Glory is put for the tongue, Psal. xvi. 9, " My heart is glad, and my glory rejoiceth,"
that is, my tongue, because it is the organ by which God is and ought to be glorified,
suitable to Acts ii. 26, " Therefore did my heart rejoice, and my tongue was glad." See
Psalm xxx. la, 13, and v. 7, 9.
jpART I.] O* 1 A METONYMY OF THE EFFECT. 13
Power is put for the organ exerting power, as Rom. i. 16, " The gospel is (Swapls) the
power of God unto salvation to every one that believeth ;" that is,jthe gospel is the means
or organ by which God exerts or puts forth the power of his salvation to believers, Eph.
"o
1.19.
Victory is put for the instrument of overcoming, as 1 John v. 4, " This is the vic-
tory that overcometh the world, even your faith ;" that is, the instrument of victory,
Eph. vi. 16.
Life is put for the means of its preservation, Deut. xxiv. 6, " No man shall take the
nether, or the upper millstone to pledge, for he taketh a man's life (or ran, soul) to
pledge," that is, the instruments that are necessary for the preservation of life, Prov.
vii. 27; life is put for food and maintenance, Luke xv. 12, "He divided unto them,"
Ms life, that is, his estate ; or, as we translate it, " his living." Hesiod, Lib. 2.
calls money the soul of a man :
XprifMiTa yap tyvxiq TreAerat BeiXoi<r: jSporotert.
3. When the Effect is put for the Thing or Action effecting.
This species of a Metonymy is distinctly found in nouns and verbs, as when the effect
is put for the cause materially, as 2 Kings iv. 10, " There is death in the pot," that is,
deadly poison, which will cause death. So death is put for great perils and dangers,
troubles or calamities, which cause death, Exod. x. 17, Bom. vii. 24, 2 Cor. i. 10, and xi.
23. And for the plague, Rev. vi. 8. See Prov. xi. 23, Jer. iii. 24. Shame is put for an
[ idol, Jer. xi. 13, Hos. ix. 10. The reason of the name you may see Jer. xlviii. 13, " And
Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their
I confidence. See Ezek. xliv. 18, Hos. xii. 1, "Ephraim daily increaseth lies and desola-
| tion ;" that is, he commits such evils, that nothing can be expected but desolation and
i calamity.
See more examples, Lam. ii. 14, 1 Cor, xii. 6, 8, 1 Cor. xiv. 3, " He that prophesieth,
ispeaketh unto men edification, (so the Greek, **- oueoSop.rtv KO.I, &c.,) and exhortation, and
1 comfort," that is, an edifying, exhorting, and comforting speech.
Sometimes the effect is put formally for the cause, as Deut. xxx. 15, " I have set before
thee this day, life and good, death and evil ;" that is, I have clearly showed and laid
before thee what is the cause and original of each, or for what cause and reason,
either of these was to come upon thee, viz., to love and obey God brings life and
good ; but rebellion, sin, and disobedience bring death and evil, as the following
verses made evident. This is called, Jer. xxi. 8, "The way of life and death." See
:|j| more Deut. xxxii. 47, Prov. xix. 3, and xx. 1, Isa. xxviii., 12, " This is rest," that is,
?k e cause of rest, or the way and manner of arriving at it. Hos. iv. 18, " Their drink
18 SOU1 %" ( r gone;) that is, their cause of recess from God, or that which made them
backslide, as ver. 11, " Whoredom andwine, and new wine taketh away the heart." Which
words, (viz., take away the heart) are emphatical, for they denote that they were (as it
were) wallowing in these evils, when they gave themselves to whoredom and drunken-
ness. They saw and knew what was better, and approved them,* but they followed
the worse, and so the devil keeps them that are drowned in these wickednesses (as it
w were ) captives, 2 Tim. ii. 26 ; for the Hebrew word here, is used when they speak of
;||such^as are taken and detained by force, Gen. xiv. 11, 12, Josh. xi. 19, 23, &c., Micah
H i. 5, " what is the transgression of Jacob ? Is it not Samaria ? And what are the high places
of Judah ? Are they not Jerusalem ?' : That is, as Kimchi (in lib. Radicum) expounds it,
was the cause of the defection of Jacob? was it not the cities of Samaria, &c. : see
ii- ^f.J otui "i- 19> "And this is the judgment or condemnation ;" that is, the cause of
. - > ,
it, John xii. 50, " And I know that his commandment is life everlasting ; that is, the
cause or organ by which everlasting life is obtained, for he speaks of saving knowledge
gospel, Rom, vii. 7, " Is the law sin?" that is, the cause of sin in or by itself. So
* Video meliora, proboque ; deteriora Sequor. Ovid.
14 OF A METONYMY OF THE SUBJECT. [BOOK 1.
Kom. viii. 6, " For to be carnally minded is death ; but to be spiritually minded is life and
peace ;" that is, the cause of death, and the cause of life and peace, as ver. 10. See Phil,
i. 13, Heb. vi. 1, and xix. 14, and Bom. vi. 23.
In verbs, to joy and rejoice are put for to be freed, or delivered from evil, and to be or
do well, -which is the cause of joy, Psal. Ixx. 4, " Let all those that seek thee rejoice, and
be glad in thee ; that is, let them be freed from all evil, that they may have cause of joy.
The cause and effect are joined, Psal. v. 11, 12. To be ashamed and confounded, signifies
*a falling into calamities, and be exposed to violence which is the cause of confusion, Psal.
xxv. 1, 2, and iii. 19, 20, and xxxi. 2, and cxix. 115, 116, &e.
To please signifies good behaviour and honest respect, which is the cause of complacency,
as Eom. xv. 2, " Let every one of us please his neighbour for good to edification." See
Erasmus upon the place, 1 Cor. x. 33.
Haste QIC flight is put for shame and confusion, Isa. xxviii. 16, " He that believeth shall
not make haste ;" that is, he shall not be confounded, as Eom. ix. 33, and x. 11, 1 Pet. ii.
6. The effect and consequence of confusion is flight, or a hasty getting away from the
sight of men this also signifies calamities and punishments, as limited before, see Psal.
Ixxiv. 15, Isa. xxviii. 28, Eccl. xi. 1, Job xxviii. 5, Psal. civ. 13, 14, Isa. xlvii. 2, and
xxxiii. 12, Josh. xi. 8, and xiii. 6.
CHAPTEE III.
OF A METONYMY OF THE SUBJECT.
This kind of Metonymy shall be handled under five heads.
1. More generally when the recipient, or receiving subject is put for the adjunct.
2. More especially, when the thing containing is put for the thing contained, or place for
the thing placed.
3. When the possesser is put for the thing possessed.
4. When the occupant object or subject is put for that which it is concerned about.
5.' When the thing signed is put for the sign.
1. The Recipient or Receiving Subject is put for the Adjunct.
The heart is put for wisdom, (where the scripture tells us the seat of wisdom is) as Prov. |
ii. 10, and xi. 29, and xv. 13, and xxi. 21, Prov. vi. 32, " Whoso committeth adultery ('
with a woman, lacketh a heart," so the Hebrew is, that is, lacketh wisdom and under- > j
standing: see Prov. vii. 7, and ix. 4, 16, and x. 13, 21, in which places, the phrase want- ||
ing a heart, is to be understood of an unwise person or a fool, by which words the scrip- :
ture expresses unbelieving and wicked men, as Prov. viii. 5, " O ye simple understand Hi
subtilty, and ye fools understand," an heart, so the Hebrew, that is wisdom ! Prov. xv. 32, <;*
" He that heareth reproof possesseth or (acquireth) an heart," that is, as the Chaldee ren- ;!}
ders it, Wisdom. See Prov. xxviii. 16, "He that trusteth in his own heart is a fool," H
that is, he that depends on or confides in his own understanding and prudence, or he that ||
is wise in his own eyes, as Isa. v. 21 ; so Hos. vii. 11, and iv. 11.
The heart and reins are put for inward thoughts and affections, Psal. Ixxiii. 20, 21, and p
Ii. 7, 8, Prov. xxiii. 16, " God searches the heart and reins," Psal. vii. 9, 10, and xxvi. 1, ||
2, Jer. xi. 20, and xvii. 10, and xx. 12. This is to be KapSioyvaarrns, as Acts i. 24, " The
knower of hearts," Matt. xxvi. 21.
PAST I-]
OF A METONYMY OF THE SUBJECT.
It is put for the desires of the soul expressed in prayer, as Psal. Ixii. 8,
I heart hefore him," that is, the desires of your heart, Lam. ii. 19.
15
Pour out your
The new or inward man is put for the condition or state of the converted or regenerate
\ soul. An old or outward man is opposed to it. See Eom. vi. 6, Eph. iv. 22, 1 Cor. vii. 1,
Heb. xxiii. 1, 2 Cor. v, 17, Kom. xii. 2, and viii. 2, 5, Cor. iv. 16.
2. The Thing containing is put for the Thing contained, and Place for the Thing placed.
Mount Carmel is put for the trees there, Jer. xlvi. 18, "As Carmel by sea," that is, as
j the trees of Mount Carmel are drawn by sea, so shall he lead them captives : so says Eab.
Kimchi, " Blessed be thy basket," Deut. xxviii. 5, that is, the meat or provision in it. A
\ desert is put for the wild beasts there, Psal. xxix. 8, with Deut. viii. 15. A house is put
| for a family, children, and domestics, Gen. vii. 1, " Come thou and all thy house into
' the ark." 2 Sam. vii. 2. " The Lord telleth thee that he will make thee an house," that
is, give thee an offspring or posterity to possess the royal dignity, 1 Chron. x. 6, Psal. xlix.
12, Luke xix. 9, &c. It is also put for a people or tribe sprung from any family, as Exod.
ii. 1, Ezek. iii. 1, and xxvii. 14, &c.
Islands are put for their inhabitants, and so for the Gentiles which possessed all the
islands in the Mediterranean Sea, Isa. xii. i. 5, " Keep silence before me, islands The
isles saw it and feared," &c. See Isa. xlii. 4. " The isles shall wait for his law," Isa. Ii.
" The isles shall wait upon me."
The- sea is put for maritime inhabitants, or seamen that dwelt near the shore,
Ezek. xxvi. 17, "How art thou destroyed that wast inhabited" of the seas, so the Hebrew ;
so Isa. Ix. 5, " The abundance of the sea shall be converted unto thee," that is, the Gentiles
which dwell near the sea, as the following words show ; see Hag. ii. 7, 8, Deut. xxxiii.
19, " They shall suck the abundance of the seas," that is, goods and merchandize brought
by sea.
A table is put for meat, Psal. xxiii. iv. 5, Psal. Ixxviii. 19. A mountain for
mountainous places, Josh. xiii. 6, Judges vii. 24, &c. Mountains and hills are put for
idols, which were worshipped there, Jer. iii. 23. Mountains and vallies for their inha-
bitants, Micah i. iv. " Mountains shall be molten under him, and the valleys shall be
cleft" that is, the hearts of those that inhabit them shall wax soft. See Psal. Ixviii. 2,
3, and Psal. xcvii. 4, 5, " They put to flight the vallies towards the east, and towards the
west," that is such as dwelt in the valleys, 1 Chron. xii. 15.
The world is put for mankind, John iii. 16, and xi. 19, 2 Cor. v. 19, 1 John ii.
2, and v. 19. It is put for the wicked who are the greatest part of mankind, John i.
10, and vii. 7, and xiv. 17, and xv. 19, and xvi. 20, 23, and xvii. 9, 14, 1 Cor. xi.
i 32, 1 John iii. 1, and iv. 5, and v. 4, 5. Hence the devil is called the prince of this
| world, John iii. 31, and xiv. 30, and xvi. 11. Koa-poKQaTogas "princes of the world," Eph.
vi. 12, " The god of this world," 2 Cor. iv. 4. Which is expounded, Eph. ii. 5, " In time
fpast ye walked according to this world, according to the prince of the power of the air, the
j spirit that now worketh in the children of disobedience."
The world is put sometimes for those that are converted and believe, John vi. 33,
The bread of God is he which cometh down from heaven, and giveth life unto the world,
this is to believers, and John xiv. 31, " But that the world may know that I love the
I Father," &c. Yet Glassius thinks that the whole race of mankind is rather to be un-
derstood, in both places, as verse 51, " The bread which I will give is my flesh, which I
will give for the life of the world," for (1) this giving of life, is not an actual conferring
of it by faith, but rather an acquisition or purchase of life for them, in which sense
Christ is called the light that enlightens every man that cometh into the world. In the
other text, John xiv. 31, Christ signifies by those words, that he was therefore to die,
that he might deliver mankind from the power of Satan. (2.) That this redemption
of mankind should, by the word of the Gospel, be revealed to the whole world. For
he says not, let me die that I may show that I love the Father, but that the world may
16
OF A METONYMY OF THE SUBJECT.
[BOOK 1
know that I love the Father : which [knowledge was had, when the Gospel was pro.
mulgated through the whole world by the apostles.
Camararius in his notes on John xvii. 21, " That the world may believe that thou hast
sent me," says, by KOO-HOV, the world, we are to understand, <rovs ffu&pevovs ev ro> KOO-HU,
such shall be saved But Glassius says, that it signifies all men universally, as John
iii. 17, " For God sent his Son that the world through him might be saved." For though
all men are not actually saved, in regard of their own stubbornness and impenitency,
yet a spiritual unity for believers is prayed for, and that the world might believe, that
is, that all men should be converted to the true knowledge of the Messiah ; although
very many remain in unbelief and wickedness, who shall have no share in his Re-
demption.
Ships are put for the men in them, Isa. xxiii. 1, " Howl, ye ships of Tarshish," that is
ye mariners and merchants, &c. So verses x. 14.
A nest is put for the young ones, Dent, xxxii. 11, "As an eagle stirreth up her nest,
that is, the young eagles, as is clearly showed in the following words.
Ophir (a country in India abounding with gold) is put for gold brought from thence
Job xxii. 24, " Then shalt thou lay up gold as dust, and Ophir as the stones of the brooks/
that is, gold brought from Ophir ; abundance of gold is denoted by the whole phrase, and,
metaphorically, great felicity.
A cup is put for the wine or liquor in it, Jer. xlix. 12, Ezek. xxiii. 32, 1 Cor. x. 21,
" Ye cannot drink the cup of the Lord and the cupof devils." Luke xxii. 17, it is said
in the last paschal supper, " And he took the cup and gave thanks, and said, "Take
this, and divide it amongst yourselves," that is, the wine not the cup ; for verse 18,
he says, " I will not drink of the fruit of the vine, until the kingdom of God shall come."
So Luke xxii. 20. We have the same Metonymy about the eucharistical cup of the
Lord's supper, and 1 Cor. xi. 25, 26, 27. Of this cup Christ says, that it is the New
Testament in his blood, but the containing vessel cannot be understood, but the thing
contained, viz. the wine, which is sacramentally the blood of Christ, Matt. xxvi. 28,
Mark xiv. 24. See more I Cor. x. 16, 21, 1 Cor. xi. 26, 27, Matt. xxvi. 27, Mark !
xiv. 23, 1 Cor. xi. 28.
The names of countries are frequently put for their inhabitants, as Egypt for
Egyptians, Gen. xvii. 15, Psal. cv. 38. Ethiopia for Ethiopians, Psalm Ixvii. 31, 32.
Sheba for Sabeans, Job i. 15, and vi. 19, see Isa. xliii. 3, 4. Judea and the ad-
jacent countries about Jordan, are put for their inhabitants, Matt. iii. 5. Macedonia
and Achaia for Christians living there, Eom. xi. 26. The land of Egypt is put for
spoils brought from thence, Jer. xliii. 12.
The grave is put for the dead that are buried in it, as Isa. xxxviii. 18, " The
grave cannot praise thee, death cannot celebrate thee," that is, they that are dead and
buried ; the reason follows, " They that go down into the pit cannot hope for thy truth,"
ver. 19, " The living, the living, he shall praise thee." See Psalm vi. 6, and cxv. 117.
The earth is put for the inhabitants of the earth, Gen. vi. 11, " The earth was also
corrupt before God, and- the earth was filled with violence," which is expounded in the
next verse, " For all flesh had corrupted his way upon the earth." So Gen. *i. 1, and
xviii. 25, and xix. 31, and xiv. 30, 1 Sam. xiv. 29, 2 Sam. xv. 23, Prov. xxviii. 2, Isa.
xxiv. 20, Matt. v. 13.
The ends of the earth are put for the inhabitants of the extremest parts thereof, Psalm
xxii.. 27, 28, and Ixvii. 8.
A theatre (the place where plays and shows are seen) is put for the sight itself,
1 Cor. iv. 9, where the apostle Paul metaphorically says of himself, "For we are
made a theatre (so the Greek) unto the world, and to angels, and to men" as if he had
I -l OF A METONYMY OF THE SUBJECT. 17
said, we are derided, hated, and abused by the world, and that not in a corner, but as if
the whole earth were gathered together in one theatre to satiate and please themselves
w ith beholding our miseries.
A city is put for citizens, Jer. iv. 29, " The whole city shall flee shall go into thickets
a nd climb upon the rocks," so Isa. xiv. 31, Jer. xxvi. 2, &c., Jerusalem, Chorazin, Beth-
saida, Capernaum, are put for their inhabitants, Matt. iii. 5, Mark i. 5, Matt, xxiii. 37, and
xi. 21, 23, Acts xviii. 25, Judg. v. 7, 11, &c.
To this by analogy may be referred these that follow.
JJeaven, is put for God, who is said to dwell in the heavens, and there manifests his
glory and majesty to angels, and glorified spirits, Psal. Ixxiii. 9, " They set their mouth
against the heavens, and their tongue walketh through the earth," that is, they licen-
tiously vent their blasphemies against God, and contumelious words against mankind.
See more examples, in Dan. iv. 23, with verse 22, and 29, 1 Kings viii. 32, Matt. xxi.
25, " The baptism of John, whence is it? from heaven or of men ?" that is, from God,
or men, so Luke xx. 4, Luke xv. 18, " Father, I have sinned against heaven," that is,
against God.
The heart is put for the soul, which is radically in the heart as its proper seat, Psal. xiv.
3, 4, arid Ixxxiv. 2, 1 Pet. iii. 4, Heb. xiii. 9, &c. The belly is put for the heart, which
(viz. heart) is likewise put for the soul and its acts and cogitations, Job xv. 35, Prov. xviii.
8, and xx. 27, and xxvi. 22, and xxii. 18, Hab. iii. 16, John vii. 38.
3. The Possessor is put for the Thing possessed,
Gen. xv. 3, " Behold the son of mine house," so the Hebrew, " inherits me," that is,
my goods and estate. Deut. ix. 1, " To possess nations greater and mightier than thy-
self," that is, the countries of the Gentiles, for the people themselves were not to be pos-
sessed, but cut off by the command of God, as verse 2, 3, see 2 Sam. viii. 2, Psal. Ixxix.
7, " For they have devoured Jacob," that is, his riches and goods.
The prince is put for his jurisdiction, Matt. ii. 6, " And thou, Bethlehem, in the land
of Juda, art not the least among the princes of Juda," that is, the principalities or perfec-
tures of Juda, which were distinguished by thousands, as 1 Sam. x. 19.
The name of God is put for oblations offered to him, as Josh. xiii. 33, " The Lord God
of Israel was their inheritance," (viz. the Levites) which is expounded, -verse 14, " Only
unto the tribe of Levi he gave no inheritance, the sacrifices of the Lord God of- Israel
niade by fire are their inheritance," &c., and Josh, xviii. 7, " The priesthood of the Lord
is their (the Levites) inheritance" Deut. x. 9, " The Lord is his inheritance," &c., see
Ezek. xliv. 28.
Christ is put for the Church (or believers, who are his peculiar people, Tit. ii. 14,
1 Pet. ii. 9 5 ) Matt. xxv. 35, " For I was an hungered, and ye gave me meat," &c., says
Christ, and verse 40, it is thus expounded, " Inasmuch as ye have done it unto one of the
least of these my brethren, ye have done it unto me." Acts ix. 4, 5, " Saul, Saul, why per-
secutest thou me? I am Jesus, whom thou persecutest," whereas verse 1, 2, it is said that
Saul persecuted the disciples of Christ, so 1 Cor. xii. 12, " So also is Christ," that is, " his
Church, hath many members, and many believers do constitute one body of Christ," or one
Church, for it follows, verse 13, " For by one Spirit are we all baptized into one body ;"
Christ therefore is put for his mystical body, or, which is the same thing, that which
properly belongs to a body is attributed to Christ, because of his mystical union with
believers. For the same reason the afflictions of Christ are called the afflictions of the
saints, Col. i. 24.* Upon which place Lyranus says thus, " The passions or sufferings of
Christ are two-fold, one he endured in his own proper body, as hunger, thirst, yea, even
death, and in this sense there was nothing to be filled up-r the other he. suffers in his
who are believers, when they are persecuted, afflicted, and oppressed for his sake." .
* See more, Acts xx. 28, Phil. iii. 12, Psal. xvi. 6, Eph. v. 30 3 32.
D
18 OF A METONYMY OF THE SUBJECT. [BOOK 1.
And this is the meaning of the apostle here when he says, ".Who now rejoice in my suf-
ferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for
his body's sake, which is the church."
4. The Object is put for that which it is conversant about.
CHKIST JESTJS is put for his doctrine, 2 Cor. xi. 4, " For if he that cometh preacheth.
another Jesus whom we have not preached," that is, another better doctrine of Christ,
which he calls another gospel, &c., Eph. iv. 20, " But ye have not so learned Christ ; if
so be that ye have heard him, and have been taught by him, as the truth is in Jesus,"
&c. ; this is to be understood of the doctrine of Christ.
God is put for worship appointed for his honour, as Exod. xxxii. 1, " And they (that
is, the Israelites) said unto them (viz., Aaron), up, make us a'rr 1 ?** gods, that is, as* Brentius,
Gerhard, and others expound it, institue nobis publica sacra, &c., institute some public form
of worship for us, or some visible sign of God's presence (as afterwards was the tabernacle,
the ark and mercy-seat, Exod. xl. 34, 35, Numb. vii. 84,) possibly some such thing as
they had seen in Egypt; for now they were turned in their hearts to Egypt. Acts vii
39, 40.
Glory and strengih are put for the praise and celebration of glory and strength
as Psal. Ixix. 1, " Give unto the Lord glory and strength," that is, give him the
praise of his glory and strength. See Psal. viii. 2, " Out of the mouths of babes and
sucklings, hast thou ordained strength," that is, the praise and celebration of his
strength and omnipotency, as it is expounded, Matt. xxi. 16. So Psal. xcvi. 6, 7,
verses.
Sin is put for sacrifice or sin-offering, Exod. xxix. 14, " The flesh of the bullock, &c. t
thou shalt not burn without the camp, it is a sin," so the Hebrew, that is, as our
translation renders it, a sin-offering. Hos. iv. 8, " They eat up the sin of my people," that
is, the sacrifice, or sin-offering, for sin has a three-fold acceptation. (1.) It signifies
the transgression of God's law, 1 Join iii. 4. (2.) Punishment for sin, " he shall bear
his sin," Lev. xx. 20, and 29, and xxiv. 15, Numb. ix. 13, and xviii. 22, Ezek. xxiii. 49.
(3.) Sacrifice offered for sin, Lev. x. 17, " Why do you not eat the sin of the holy place,"
for so the words are to be read, that is, the sin-offering. In this sense that text is to be
understood, 2 Cor. v. 21, " Christ was made sin for us," that is, a sin-offering, according
to Isa. liii. 10, "If thou shalt make his soul sin," delictum, reatus, ODK. Our transla-
tion renders it, " when thou shalt make his soul an offering for sin ;" explained, Eph. v.
2, " Christ hath given himself for us an offering and a sacrifice to God for a sweet-smelling
savour :" for he is the true propitiatory sacrifice for our sins whom the old typical oblation
adumbrated or shadowed forth.
That phrase of the Apostle Paul's, 2 Cor. v. 21, " For he hath made him to be sin for
us, who knew no sin," is borrowed from Isaias, upon which D. Franzius thus expresses
himself. " How Christ was made sins may be plainly and perfectly declared from the beasts
allotted for sacrifices, when by imputation of the sins of the people to them they became un-
clean, yea sin, and so were slain and sacrificed," &c. By which words the reason of this
tropical speech, whereby sin is taken for sacrifice is noted ; Illyricus says, " These sacri-
fices were so called, because the sins of the people (with respect to punishment) were after
a certain manner by imputation transferred upon them," not that the verb n signifies to
expiate, Cl. Script, part 1, cof. 858.
Promise is put for faith, which embraces or receives the gracious promise of God, Rom.
ix. 8, " Children of the promise," that is, of faith, which receives the gracious and free
promise of Christ. They are called sons by a metaphor, with respect to Abraham, who is
by the Holy Spirit called the " father of believers," Horn. iv. 16. As if he had said, they
that tread in the steps of Abraham, and are alike unto him in faith. See Bom. iv. 12,
Gal. iii. 7, 29, and iv. 28, &c.
* Brent, Com. in loc. Gerhard. Tom. 3. Jocor. de lege Dei S. 92.
PABT I.]' OF A METONYMY OF THE ADJUNCT. 19
Blood is put for bloody men, or those that are malicious and ready to spill blgod,"
or perpetrate any villany, Isa. xxxiii. 5, " That stoppeth his ears from hearing of blood,"
that is, hearkens not to them who conspire or confederate to commit murder, slaughter,
or other wickedness (for that is synecdochially noted by the word blood.) See Prov. i.
10, 11, 12, Ac.
The subject or argument of writing is put for the writing itself, 1 Kings viii. 21,
" The ark wherein is the covenant of the Lord," tha't is, the tables wherein the covenant
was written, Exod. xxxiv. 28, so Kom. ix. 4, * Awdij/cew, " the testaments or covenants,"
that is, the two tables of the covenants, as they are expressly called, Heb. ix. 4. So the
Old Testament is taken for the books wherein it was written and contained, 2 Cor. iii. 14,
which is common in our vulgar speech to take the Old and New Testament for the books
wherein they are written.
5. The Thing signified is put for the Sign.
The thing signified is sometimes put for the sign materially, that is, for the thing
itself, which is the sign, 1 Chron. xvi. 11, " Seek the Lord and his strength," that is,
the ark of the covenant, which was a sign and symbol of his presence and strength.
So Psal. Ixxviii. 61, Psal. cv. 4. Whence it is expressly called the ark of the strength
of God, Psal. cxxxii. 8, Ezek. vii. 27, " The prince shall be clothed with desolation," that
is, with a garment denoting mourning and desolation, 1 Cor. xi. 10, " A woman ought
to have efcwo-iew power on her head," that is, a garment signifying that she was under the
power of her husband.
Sometimes the thing signified is formally put for the sign, that is, for the term or
appellation of the sign, as Exod. viii. 23, " And I will put redemption between my people
and thy people," that is, the sign or token of redemption. Deut. xvi. 3, " Seven days shalt
thou eat unleavened bread therewith, even the bread of affliction," that is, a sign, monu-
ment, or memorial of the affliction, which you endured in Egypt. By this trope bread is
called the body of Christ, and wine is called his blood, Matt. xxvi. 26, 28, Mark xiv. 22,
24, 1 Cor. xi. 24, 25, that is, a sacramental sign and symbol of his body and blood, insti-
tuted in remembrance of him.
CHAPTER IV.
OF A METONYMY OF THE ADJUNCT.
A METONYMY of the adjunct is seven-fold.
1. When the accident is put for its subject in kind.
2. When the thing contained is put for the thing containing, or a thing hi a place, is put
for the place.
3. When time is put for things done or existing in time.
4. When the opinion of men is put for the thing itself.
5. When the occupatum, or subject concerned, is put for its object.
6. When the sign is put for the thing signified.
7. When a name is put for a person or thing.
Of these in order.
1. Wnen the Accident is put for its Subject in kind.
THE abstract is put for the concrete, Gen. xlii. 38, " Shall ye bring down my hoariness
(or grey headiness, so the Hebrew) with sorrow to the grave," that is., me that am now
a Q old man, grey and decrepit with age, 1 Sam. xv. 29, " The eternity (or strength
D 2
20 OF A METONYMY OF THE ADJUNCT. [BOOK 1.
of Israel shall not lie," that is, the eternal and strong God of Israel, 2 Sam. xL 12,
" And all the habitation of the house of Ziba were servants unto Mephibosheth," that is,
Ms whole family, or all that dwelt in his house, as we translate it. Jobjj v. 16, " Ini-
quity stoppeth her mouth," that is, wicked men are compelled to be silent before God,
Job xxxii. 7, " Days should speak, and multitude of years should teach wisdom," that is,
ancient men that are arrived to a great age, or many days. See Psalm xii. 1, and
Ixviii. 18, " Thou hast led captivity captive," that is, such as were in captivity, as Isa.
xlix. 24, and Jer. xxix. 14, or actively, making those captives, that kept us in captivity, as
the world, sin, death, and the devil. So Eph. iv. 8, Col. ii. 12, 13, 14, 15, &c., Psalm ex.
2, 3, " From the dew of the morning thou hast the dew of thy nativity," that is, thy chil-
dren, who, as dew seems to be generated of the morning moist air, and then appears scat-
tered in innumerable drops, so shall thy children be begotten by the preaching of the
Gospel in innumerable numbers. More examples you may see, Prov. xxiii. 21, Isa. Ivii.
13, Psalm cxliv. 3, 4, and xc. 8, 9, Jer. ii. 5, Ezek. xliv. 6, "And you shall say to the"
[rebellion]] so the Hebrew, that is, to the rebellious people. Luke i. 78, "the day-spring
from on high hath visited us " An epithet of the incarnate Messiah taken from those
places where he is compared to the sun and light, Isa. ix. 2, and Ix. 1, 2, Mai. iv. 2, &c.
John xi. 40, " If thou wouldst believe, thou shoeldst see 'the glory of God/' that is, his
glorious works, Rom. xi. 7, Eph. i. 21, Phil. i. 16, " Supposing to add affliction to
my bonds," that is, to me in bondage and captivity, 1 Pet. ii. 17, " Love the brotherhood,"
that is, the brethren, or the congregation or assemblies of the faithful, 1 Pet. v. 9. So
circumcision is put for the circumcised Jews, Rom. iii. 30, and xv. 16, which is a metonymy
of the sign, and for the spiritually circumcised, Col. ik". 3, which is a metaphor.
Other adjuncts are put for their subjects, Ezek. xxvi. 8, " He shall s'tir up the buckler
against thee," that is, soldiers that wear bucklers or targets in war. See Isa. xix. 9,
Zech. ix. 15.
Light is put for the sun, KO.T f^ox^v, by way of eminency, because it is the fountain and
original of light, Job xxxi. 26, Hab. iii. 4. It is put for fire, Mark xiv. 54, " And he sat
with the servants and warmed himself, ^pos TO <f><es, by the light," that is,, the fire, which
gives light as well as heat. See John xviii. 18.
Oil or ointment is put for one singularly anointed, Isa. x. 27, " The yoke shall be
destroyed, because of the anointing ;" in the Hebrew it is [from the face of oil] or because
of oil, that is, for the anointing of the Lord and his grace. Junius and Tremellius
expound it thus : the yoke shall be destroyed because of the anointing, that is, by and
through Chribt thou shalt be set free, in whom the Spirit of Jehovah rests, who anointed
him, Gap. Ixi. 1. Illyricus says, that this is properly fulfilled at the coming of the Mes-
siah, and the redemption purchased by him, who has broken the yoke, cancelled the hand-
writing, and taken away the tyranny of the law, of sin, death, and Satan. See chap.
ix. 4, 6.
Sin is put for sinners, Isa. i. 18, " Though your sins be as scarlet, they shall be as white
as snow; though they be red like crimson, they shall be as wool," that is, the sinners by
having their iniquities pardoned, shall be cleansed and purified from the guilt and
condemnation of sin, for sin properly and in itself cannot be made clean, Psalm Ii. 9.
Matt. viii. 3, " His leprosy was cleansed," that is, the leprous man was healed, Psalm
xxv. 11, Exod. xiv. 4, Gen. xxxiv. 29, Deut. viii. 17, Job xv. 29, Prov. xxxi. 29, Isa. x.
14, and xxx. 6, Rev. xviii. 3, Prov. xv. 6,. Jer. xx. 5, &c., Job vi. 22, Prov. v. 10, &c.
2. The Thing contained is put for the Thing containing, and a Thing in a Place for the
Place.
Gen. xxviii. 22, " And this stone which I have set for a pillar shall be God's house,"
that is, this place where I have erected a statue of stone, Josh. xv. 19, " Give me
springs of water," that is, some portion of land where there may be springs of water,
for it is added, that he gave her the upper springs and the nether springs, that is, a field
PABT 1.]
OJF A METONYMY OF THE ADJUNCT.
in which there were springs in the higher and lower part. See Ezek. xxvi. 5, 14, Hos.
ix. 6, Amos viii. 5.
Matt. ii. 11, " They opened their treasures and offered him gifts," that is, they opened
their cabinets, (for so says Kirstemius upon the place, the Arabic word signifies), or
purses, where their treasure or precious things were kept. See Psalm cxxxv. 7,
Matt. xii. 35, and xxii. 13, " Cast him into outer darkness," that is, hell, the place of
darkness. See more examples, Matt. xxv. 10, " They that were ready went with him,"
tts rovs ya/iovs, "into the marriage," that is, into the place where the marriage was to be
celebrated. It is said in the same chapter, ver. 21, 23, " Enter thou into the joy of thy
Lord," that is, into the place of joy, the celestial kingdom, Mark iii. 11. " And unclean
spirits when they saw him, fell down before him," (viz. Jesus) that is, men possessed with
unclean spirits. Luke xxi, "For all these have of their abundance cast, s T s<opa eov,
into the gifts of God," that is, into the (^po <t>v\aKiov, or Gazophylacium) the place where
those offerings were put, which were bestowed upon God. It is therefore called Corban,
i. e., a gift, Matt, xxvii. 6. See more, Acts xvi. 13, lfc>, where prayer is put for the place
of prayer, as also Luke vi. 12, Heb. xii. 1, " Let us run with patience the (aywa., certamen,
strife, or) race that is set before us," that is, our course in this place of strife, of racing.
Rev. viii. 3, " And another angel came and stood at the altar, having *.I&O.VTDV > golden in-
cense, that is, a golden censer," as we translate it. See verse 5.
To this kind of metonymy may be referred when the wind is put for that quarter of the
world from whence it blows, 1 Chron. ix. 24, Jer. xlix. 32, and Iii. 23, Ezek. v* 12,
Matt. xxiv. 14. And where any river is put for the bordering country by which it runs,
Isa. xxiii. 3, Jer. xii. 5, Zech. xi. 3. See also Jer. ii. 18, where it is withal a metaphor.
3. Time is put for Things done, or existing in time.
This is to be understood of the word time itself, as also of names which express parts of
time, whether it be naturally or by institution, divided.
Time, 1 Chron. xii. 32, " And the children of Issachar which were men that had under-
standing of the times to know what Israel ought to do" that is, they were skilful and well-
instructed in prudence, whereby they know what to do, and when to do it, and there 1 -
forewent before the Israelites, 1 Chron. xxix. 30, " With all his reign, and his, (viz.
David's might, and the times that went over him, and over Israel, and over all the king-
doms of the countries," that is, the various negotiations' and chances, whether prosperous
or adverse, which in any of those times happened to them. Esth. i. 13, " Then the king
said to the wise men which knew the times," that is, who knew past transactions which
happened in the respective times, or who knew how prudently to manage, and act all things
in season, Job xi. 17, " And thy time shall arise above the noon day," so the Hebrew, that
is, thy meridian prosperity shall be clearer than the light, or most illustrious. Psal. xxxi.
15, " My times are in thine hands" that is, my life, health, and the whole state and course
of my life, for whatsoever changes come, thou governest them by thy providence. See
Psal. cxxxix. 1, 2, 3, &c., 2 Tim. iii. 1, &c.
An age, which is a part of time, as Heb. i. 2, " By whom also he hath made aieava,
the ages," that is, the world, which endures for ages, and therefore all things existing,
in time, so Heb. xi. 3. This signification comes from, the Hebrew word, chw, which
signifies both ages and world, Horn. xii. 2. " Be not confirmed to this age," that is, the
impiety of this world, or the wicked men living in this age. For so C| '> is taken, Matt,
xiii. 22, Mark iv. 19, Luke xvi. 8, 2 Cor. iv. 4, Gal. i. 4, Eph. ii. 2, and vi. 12, 2 Tim.
iv. 10, &c.
Years, Prov. v. 9, " Lest thou give thine honour unto others, and thy years unto the
cruel," lest thou give thy life unto a jealous husband, who will kill thee, whereas other-
wise thou mayest be safe and secure. See Chap, vi. 32, 33.
Days, Deut. iv. 32, " Ask. now of the days that are past, winch were before thee," &c.,
that is, the histories and transactions of former times, search the Annals, I Sam. xxiv. 19.
22 Or A METONYMY OF THE ADJUNCT. [BOOK 1.
" Wherefore tlie Lord reward thee good for this day, which thouhast done unto me," (so
the original) that is, for the benefit and good I received from thee this day, Mark xiii.
19, *" Those days shall he such an affliction, as was not from the beginning," that is,
what shall come to pass in those days or in that time. This denotes such prodigious cala-
mities, as if that time were even misery itself. 1 Cor. iv. 3, " But with me it is a very
small thing, that I should be judged of you," or of Man's Day, n vvo avOpwinvus wepas, that
is, .as we translate it, man's judgment, because there are certain days allotted for judg-
ments.
Eph. v. 16, "Kedeeming the time, because the days are evil," that is, very many evils,
scandals, and sins, are perpetrated in these times : the Books of Chronicles are called
the words of days,-^ that is, a repetition, narrative, or rehearsal of the deeds and trans-
actions of those times.
The days of any one in scripture phrase is called that time wherein any signal thing
for good or evil, happens to him. Tor good, as Hos. i. 11, Luke xix. 42, 44. For
evil, as Job xviii. 20, Psal. cxxxvii. 6, 7, Eccl. v. 19, Jer. xvii. 16, with John i. 3,
and iii. 10, and iv. 1, 5, 9, 10, 11, Jer. xiv. 7, 20, 21, &c., Ezek. xxi. 19, and xxii.
4, Obad. 12, Micah vii. 4, Psal. xxxvii. 12, 13. With respect to the effect, calamities,
and misfortunes, are called the days of the Lord, because he justly punishes men for their
malignity and wickedness, Job xxiv. 1, Isa. xiii. 6, Joel i. 15, and ii. 1, 2, Amos v.
20, Zeph. ii. 2, and i. 14, 15, 16, 18. By way of eminency KO.T e^oxrjv, the last judgment,
when God shall reward every man according to his works, is called the day of the Lord,
Joel ii. 32, Acts ii. 20, 1 Cor. i. 7, 1 Thess. v. 2, &c.
The day of the Son of Man. Luke xvii. 24, 26, is expounded, verse 30, to be the
day wherein the Son of Man shall be revealed. That appellation (by an Antanaclasis) is
taken otherwise, verse 22, " The days will come when ye shall desire to see one of the
days of the Son of Man, and ye shall not see it." Brentius upon the place says " The
" sense, is, because things are now in tranquillity, the Son of Man is despised and re-
" jected : but so great calamities shall come upon Judea, that men shall desire but for one
*' day to see me, and enjoy my help, but shall not compass their desires." Illyricus says,
Ye shall desire to see, that is, enjoy for a small season those good things, and that good
state you are in whilst I am present with you, but, &c. See verse 23, and Matt. xxiv.
21, 23, &c.
Christ calls his day the season of his coming into the flesh, in the fulness of time,
John viii. 56, " Your father Abraham rejoiced to see my day, and he saw it, and was glad,"
that is, he saw it by a peculiar appearance, and believed ; upon which D. Franzius
says, " None may doubt but a prospect of the face and person of Christ was shown and ex-
hibited to Abraham in his divine vision, viz., " As he was born of a virgin, came of Abra-
ham's seed, beginning with miraculous ministrations, exalted from his passion to the right-
hand of the Father, and to come in the last day, and to crown him in another life." J
The day of the exhibition of Christ in the flesh is called, Mai. iv. 5, " The great and
terrible day of the Lord," or as others render it, honourable and fearful, as Jacob adorned
the place where the heavenly manifestation was made with the same epithet. Gen. xxviii.
17, " How dreadful is this place? This is no other than the house of God, and the gate
of heaven."
This day (viz. the manifestation of the Messiah} is dreadful or terrible to devils, because
by his power their kingdom is destroyed, John xii. 31, 1 John iii. 8. As also to the im-
pious and rebellious enemies of Christ, see Mai. iii. 2, and Matt. ii. 3.
An hour, Mark xix. 35. He (that is, Christ) prayed ; " that if it were possible the
hour might pass from him," that is, that most bitter passion, the thoughts of which, at
that time troubled and oppressed him, John xii. 27, " Father, save me from this hour,"
that is from the anxiety and agony, which I shall suffer in the time of my passion. Christ
spoke of the time of his passion and death, at the thoughts of which (as a true and real
man) he seemed to be in a great trembling and consternation.
* Eowrat,' ya,ff at rjfjLepai e>ceu>ai 0\ityis. f naTtm'!! Verba, dierian. De interpret. Script* Orao. 47-
PABT I.] OF A METONYMY OF THE ADJUNCT. 23
The end or last time is put for reward, which is wont to he given when one has done
his work, as Prov. xxiii. 18, and xxiv. 14, 20, Jer. xxix. 11, so 1 Pet. i. 9, " Keceiving
the re\&, the end of your faith, even the salvation of your souls," which the Syriac ren-
ders reward, or retribution. But this reward given by God is not a debt, but of free grace
and mercy, because a merited reward or wages must bear proportion to the service done ;
but no service of ours can bear proportion to everlasting life and happiness, so that it
necessarily follows, that the reward is purely of grace.
Feast is put for the sacrifice, which is offered upon the feast-day, as Exod. xxiii. 18'
" Thou shalt not offer the blood of my sacrifice with leavened bread, neither shall the *
fat of my feast remain until the morning," that is, the fat of the lamb to be sacrificed, or*
of the sacrifice of my feast, as Junius and Tremellius render it. As also the Chaldee. So
Isa. xxix. 8, " Let them kill (feasts,) that is, as we translate it, sacrifices." See Mai. ii.
3.' Psal. cxviii. 27, " Bind the (feast) so the Hebrew, with cords, even unto the horns
of the altar," that is, the sacrifice of the feast or festival day, &c.
The Passover is put for the lamb which was slain and eaten on that festival in memorial
of the deliverance from Egypt, Exod. xii. 21, " and kill the passover," that is, the Paschal
Lamb, 2 Chron. xxx. 17, Mark xiv. 12, 14, Matt. xxvi. 17, 18, 19, Luke xxii. 8, 11,
13, 16.
Summer is put for summer-fruit, Isa. xvi. 9, Jer. xl. 10, Amos viii. 1, '2 Sam. xvi. 2,
for in these places the Hebrew is only summer.
Harvest is put for fruit gathered in the time of harvest, Exod. xxiii. 10, Deut. xxiv. 19,
Isa. xvi. 9, Joel iii. 18. " It is also put for the reaper," Isa. xvii. 5, which we translate
harvest-man.
4. The Opinion of men is put for the Thing itself.
In Holy Scriptures sometimes things are named and described according to appearance or
men's opinion (Qcuvoufvws KCU Kara 5o|aj/) and not, (Kara, ro eij'at /cat aA.Tj0eicw) as they are, in
their own nature. This happens. 1. In single words, as Nouns and Verbs. 2. In a
conjunct phrase.
In Nouns, 1 Sam. xxviii. 14, 15, 16, 20. That diabolical spectrum or apparition raised
by the witch of Endor in the likeness of Samuel, is called Samuel, because he falsely gav e
out that he was Samuel, and the deluded spectators thought him so. Hananiah is called
a prophet, Jer. xxviii. 1, 5, 10, not that he was truly so, but so reputed. It is said, Ezek.
xxi. 3, " I will cut from thee the righteous and the wicked," whereby righteous are meant
persons that were only so in appearance, having an external form of righteousness which
begat the good opinion of men, but with respect to God's notice that knows the inward
frame of the heart, to be unsound, that is, to be unrighteous, Matt. viii. 12. The Jews
are called the children of the kingdom, because they seemed to be such, and Christ says,
Matt. ix. 13, "I am not come to call the righteous, (viz., such as are so in their own eyes,)
but sinners to repentance," Luke xviii. 9, Horn. x. 2, 3, &c.
Luke ii. 48, Joseph is said to be the father of Jesus (and verse 41, he is said to be his
parent) because he was thought to be so by men, which is expressly said, Luke iii. 23.
See John vi. 42. 1 Cor. i. 21, " It pleased God by the foolishness of preaching to save
them that believe " Verse 25, " Because the foolishness of God is wiser than men," &c.
Where preaching of the Gospel, &c., is called foolishness, not that it was really so, but
because the worldly wise reputed it so, as verse . 18, viz., to teach salvation by the cross,
to seek life in death, and glory in disgrace, which the carnal worldling thought folly, as
verse 23.
* Adepts festi mei.
24 OF A METONYMY OF THE ADJUNCT. ' [BOOK 1.
The Devil is said to be the god of this world, 2 Cor. iv. 4, because he boasts that the
kingdoms of this world are at his disposal, Matt. iv. 8, 9, Luke iv. 6, 7, and because ido-
.laters esteemed him a god, viz., in their idols, as Chemnitius * says. He is called the
god of this world, as a dog is called the god of Egypt, because he was worshipped for a
god. So the belly is called God, because men took more care to provide for it, than to
serve God, Phil. iii. 19, &c.
Gal. i. 6. false teaching is called another Gospel, because some men thought it so,
whereas it is really (as verse 7,) a perverting the Gospel. Epimenides is called the pro-
phet of the Cretans, Tit. i. 12, because they accounted him so, and after his death sacrificed
to him, as Laertius witnesses. External profession is called faith, Jam. ii. 14, 17, 20, 24,
26, because men are apt to rest in it as sufficient for salvation, see Jude xii. 3, &c.
In verbs, Matt. iv. 9, " The king (viz. Herod) was sorry," that is, he counterfeited sor-
row ; for verse 5, it is said, " he feared the multitude," when he would put John Baptist
to death, of whom the people had a very great esteem; so that this sorrow was nothing
else but artificial and feigned.
It is said, Mark vi. 48, " That Christ would have passed by them," (viz. his disciples
at sea) that is, he seemed to pass by, or such was the posture and motion of his body as
if he would pass by, John iii. 30, " He must increase, but I must decrease ;" this increas-
ing and decreasing is spoken with respect to the opinion of men, who had extraordinary
esteem of John hitherto, and vilified Christ, otherwise speaking according to the nature of
the thing, John Baptist was not diminished by the increasings of Christ, but afterwards
derived his own increasings from his fulness.
Acts xxvii. 27, " The shipmen deemed that some country drew near to them," (so it
is in the Greek irpoa-ayeiv, appropinquare sibi aliquam Regionem) because the shore seems
to move and draw near to them which are at sea ; but it is to be understood that they
drew near land, so Virgil 3, &neid Provehimur portu, terraegue urbesque recedunt, that is,
we sail from the port, and the lands and the cities go back.
Enjoined words, or an entire phrase, Psal. Ixxii. 9, " his enemies shall lick the dust,"
that is, they shall be so inclining and prostrate towards the earth, that they shall seem to
lick the dust of the earth, which is a description of fear and subjection. So Isa, xlix. 23,
and Micah vii. 17, &c. Isa. xiii. 5, " they shall come from a far country, from the end
(or extreme part) of heaven." This phrase is taken from the opinion of the vulgar, who
(led by the guess of the eye) think that heaven is not spherical or round, but hemispheri-
cal, ending at the extremes of the earth, upon which the end or extremes of heaven seem
to lean, or be staid upon, so that the end of heaven is put for the end of the earth, or re-
motest places ; you have the same phrase, Deut. iv. 32, and xxx. 4, Neh. i. 9, } Matt.
xxiv. 31. This exposition maybe confirmed by the places where mountains are called the
foundations of heayen, as 2 Sam. xxii. 8. Because at a great distance the heavens seem
as it were to rest upon them. They are called the pillars of heaven, Job xxvi. 1 1 , be-
cause heaven seems to be propt by them as by pillars.
5. The Occupate put for the Object.
Sense is put for its object, or the thing which is perceived by sense, as hearing
is put for doctrine or speech, Isa. xxviii. 9, " Whom shall he teach knowledge ? And
whom shall he make to understand hearing ?" so the Hebrew, that is, doctrine, or the
word, Isa. liii. 1 , " Who hath believed our hearing ?" that is, our doctrine or speech, or
as we translate it, report ? So is O.KO-II, hearing, taken, John xii. 38, Eom. x. 1 6, Gal.
iii. 2, 5. Hearing is put for rumour or fame. Psal. cxii. 7, Isa. xxviii. 1 9, Ezek. vii. 26,
* Loco de creatione, p. 119.
f Vatablus in Neh. i. 9, Finitor slve horizon noslri hemisphcerii u detur contingere earn Regionem,
quant ierminat.
rABT I.} OF A METONYMY OF THE ADJUNCT. 25
Obad. i., Hab. iii. 2, Matt; iv. 24, and xiv. 1, and xxiv. 6, Mark i. 28, and xiii. 7, &c.
By the same trope the eye is put for colours seen by the eye, and are the object of sight,
as in the original text of the following places, Numb. xi. 7, Lev. xiii. 55, Prov. xxiii. 31,
Bzek. i. 4, and viii. 2, and x. 9. So two eyes are put for a double way, which give occa-
sion to look upon both, Gen. xxxviii. 14, 21. Some say this' is a proper name, some say
it is- two fountains.
Affections, and what bear analogy with them, are put for their object, as faith for the
doctrine, which is received and believed by faith, Acts vi. 7, Gal. i. 23, Eph. iv. 5,1 Tim.
iv. I, Tit. i. 13, Jude 3, Rev. ii. 13, See Gal. iii. 23, 25.
is put for God, hi whom we hope, and from whom we expect every good thing,
Psal. Ixxi. 5, " For thou art my hope, O Lord," that is, he in whom I hope, the support
of my hope, and the God of my strength. See Jer. xiv. 8, Psal. Ixv. 5, 6, Jer. xvii. 7,
13, &c.
It is put for the Messiah or Christ specially, Acts xxviii. 20, " For the hope of Israel I
am bound with this chain," that is, for the Messiah, who is hoped for and desired by Is-
rael, or (which is the same thing) for the good hoped for from the Messiah, Acts xxvi. 6,
7, 8, so Col. i. 27, and 1 Tim. i. 1, Christ is called our Hope.
It is put for men, from whom we expect good or confide in, as Isa. xx. 5, " They shall
be ashamed of Ethiopia their hope," as verse 6. Likewise hope is put for the thing hoped
for, as Prov. xiii. 12, " Hope deferred maketh the heart sick, but when the desire cometh,
it is a tree of life," that is, the thing hoped for and desired, Bom. viii. 24, " Hope that is
seen, is not hope," that is, the thing hoped for, &c., Gal. v. 5, " For we through the
Spirit wait for the hope of righteousness by faith," that is, eternal life, promised to the just
by faith,,so Tit. m 13.
Love is put for the person or thing beloved, Jer. ii. 33, " Why trimmest thou thy way
to seek love ?" that is, that which thou lovest, Jer. xii. 7, " I have given the love of my
soul into the hand of her enemies," that is, the people dearly beloved by me, as the Chal-
dee renders it, Hos. ix. 10, " And then: abominations were as their love," that is, the idols
which they love.
Desire is put for the person, or thing desired and loved, Ezek. xxiv. 16, " Son of man,
behold, I take away the desire of thine eyes from thee with a stroke," that is, thy de-
sired and beloved wife, as verse 18, so verse 21, " Behold I will profane my sanctuary,
the excellency of your strength, the desire of your eyes," that is, that- which you love
and delight in, as verse 25, for that which the mind longs after is ascribed to the
eyes, as, " the lust of the eyes " is put, 1 John ii. 16. This may give some' light to that
passage, Hag. ii. 7, where Christ is called the " desire of all nations " the sense is, that
the nations will extremely desire him, love him, embrace him, and hope in him, that is,
when they are converted to the kingdom of Christ by the voice of the Gospel (to whom
the name Gentiles is ascribed, Kom. xi. 13, and other places). The term desire is some-
times put for the affection of love ; for to be desired, signifies to be loved and esteemed,
(by a metonymy of the eftect for the cause), for as much as love begets desire after the
thing beloved, of which you have examples, in Gen. xxvii. 15, Psal. xix, 10, 11, (with
cxix. 126, 127), Prov. xxi. 20, Cant. v. 6, Isa. i. 29, and xxxii. 12, and xliv. 9, Jer. iii.
19, Lam. i. 7, 10, and ii. 4, Dan. ix. 23, and x. 11, 1'J, Hos. ix. 6, Amos v. 11, Zech.
vii.,14, &c.
Fear is put for God, who is feared, Gen. xxxi. 42, " The fear of Isaac," that is, the
God whom Isaac feared and worshipped, so verse 53. Junius and Tremellius think this
phrase alludes to that fear, by which God (as it were with a bridle) restrained Isaac from,
revoking or recalling that blessing he gave to Jacob, chap, xxvii. 35, &c.
Isa. viii. 13, " Let him be your fear, and let him be your dread," that is, let God be
feared and dreaded by you.
Fear is put for the evil feared, Psal. liii. 5, " They feared a fear, where no fear was,"
that is, they feared where there was no evil nor clanger, which is the object and cause
f fear. Prov. i. 26, " / will mock when your fear cometh," that is, that which you fear and
tremble at, as verse 27, "When your fear cometh as desolation, and your destruction c
K
26 OF A METONYMY OF THE ADJUNCT. [BOOK 1.
eth as a whirlwind ; when distress and anguish cometh upon you.' ? See Prov. iii. 25, &c.,
2 Cor. v. 11, " Knowing rov QoBov the fear of the Lord," that is, the terrihle judgment of
the Lord.
An action is put for its object, Exod. xv. 2, " The Lord is my strength and praise,"
that is, the God whom I praise, and who is the scope or argument of my song.
The like we have, Psal. cxviii. 14, expounded, verse 15, 16, Jer. xvii. 14, the pro-
phet calls the Lord his praise, that is, the object of his praise, and thanksgiving, for
his great goodness. See Deut. xxviii. 8, and xii. 7, &c., 1 Sam. i. 27, "And the Lord gava
me my petition," that is, the thing I asked, so Job vi. 8, 2 Thess. i. 11, Heb. xi. 13,
Acts i. 4, " Wait for the promise of the Father," that is, the Holy Spirit promised by the
Father.
6. The Sign is put for the Thing signified.
IN nouns, Gen. xlix., " The sceptre shall not depart from Judah," that is, the royal au-
thority, so Isa. xiv. 5, Zech. x. 11, &c., A throne is also put for regal authority, Psal.
Ixxxix. 4, and a crown or diadem, Psal. Ixxxix. 39, Ezek, xxi. 26, &c., unction is put for
the priesthood, Numb, xviii. 8, altars for divine worship, 1 Kings xix. 10, Psal. xxiii. 4,
" Thy rod and thy staff comfort me," that is, thy care and love towards me ; for a rod
and a staff were a sign of pastoral care and office of the shepherd to his flock ; this is
withal an Anthropopathy, whereby God is represented as a Shepherd, and things relating
to a shepherd attributed to him, Psal. cxl. 8, " Thou hast covered my head in the day of
arms," so the Hebrew, that is, in the day of battle, and adversities which hostility brings,
the signs and instruments whereof are arms, Psal. xliv. 6, "For I will not trust in my bow,
neither shall my sword save me," that is, my military skill, fortitude, prudence, or stra-
tagems, of which the signs and instruments of exercise were a bow, and a sword. To
which the divine strength and goodness is opposed, verse 7, " But thou, Lord, hast
saved us from our enemies."
So elsewhere a sword is put for war and hostile violence, Exod. xviii. 10, Isa. i. 10, and
ii. 4, 2 Sam. xii. 10, Lam. v. 9, Ezek. xxi. 3, 4, 9, &c.,in which there is also a metonymy
of the organical or instrumental cause, as before. See other examples, Psai. cxliv. 11, and
Matt. x. 34, &c.
Matt, xxiii. 2, " The Scribes and the Pharisees sit in Moses' chair." The chair of
Moses metonymically denotes the power of teaching, judging, and ruling the people, of
which it was a symbol; which things are expressed by the name of Moses, who was
instructed by God to teach and govern, and who exercised both by the authority
of God, and left the rules in writing for the posterity of the Jews to observe. The
term to sit also aptly notes both; for the public teachers, for the most part sat,
Matt. xxvi. 55, Luke iv. 20, John viii. 2, Acts xxii. 3. " The judges also sat in a
chair or tribunal/' Exod. xviii. 13, Judg. v. iO, Matt, xxvii. 19, from whence to sit is
put for ruling and judging, Psal. xxix. 9, 10, and ex. 1, (see 1 Cor. xv. 25), 2 Thess.
ii. 4, and whereas the Priests, Scribes, and Pharisees sat in the seat or chair of Moses,
and did conform to the way of teaching, and government of the -^people, according to the
rule of the divine law given by Moses. Christ, ver. 3, commands obedience to them ; but
gives a caution to take heed of their leaven, that is, their false doctrines, and feigned tra-
ditions, as Matt. xvi. 6, 12, for that did not belong to the seat of Moses, but to the seat of
the scornful, or chair of pestilence, as Jerome renders it, Psal. i. 1, the throne of iniquity,
Psal. xciv. 20, &c., Eom. iii. 30, and xv. 8, Col. iii. 11. The Jews are called the circum-
cision, because that was the sign whereby they -were distinguished from other nations ; and
the Gentiles are called the uncircumcision, because it distinguished them from the Jews,
Gal. ii. 7, 8, Eph. ii. 11, Bom. ii. 26, 27, and iii. 30, Col. iii. 11, &c.
In verbs, sometimes to hide,-\ signifies to protect, and put in a safe place, sometimes to
leave or depart from another, for hiding is a sign of both. Of the former we have
examples, Job v. 21, Psal. xxvii. 4, 5, and xxxi. 20, 21, and Ixiv. 2, 3, &c., where
there is also an Anthropopathy, when the speech is of God. Of the latter we have ex-
amples, Gen. xxxi. 49, " when we are hid one from another," so the Hebrew, that is, when
* Gram. Sacr. p. 283. f Aliscondere.
I.] OF A METONYMY OF TilE ADJUNCT. 27
. W e depart or are absent from one another, Deut. xxii. 1, " Thou shalt not see thy brother's
ox, or his sheep go astray, and hide thyself from them," that is, thou shalt not go away
and let them alone, but bring them back, so Isa. Iviii. 7.
To sleep is put for to be secure, because sound and pleasant sleep is an evident
sign of security, Psal. iii. 5, and iv. 8, puffing is put for contempt, for a slight puff
of the mouth denotes when a matter is despised as an inconsiderable thing, Psal. x. 5,
and xii. 5.
To kiss signifies love, obedience, obsequiousness, and submissive respect, of
which in ancient times a kiss was a sign, as Gen. xli. 40, 1 Kings xix. 18, Psal. ii.
12. To this some refer that phrase, Matt. v. 47, Heb. xi. 13, atnmfaOcu, osculo salutqre ;
for aenrafouat signifies to salute with kissing, and embracing, and so is put for a receiving
or embracing in love, or faith in hope.*
To laugh is put for to be joyful, which is the sign of laughter, Job viii. 21,
Psal. cxxvi. 1, 2, Gen. xxi. 6, Luke vi. 21, 25, and to be secure, Job v. 22, to stand
is put for to minister, Ezek. viii. 11, Zech. iii. 1. For it is the sign of a servant to
stand, see Deut. x. 8. To anoint signifies to make a king, or chief lord, Judg. ix. 8.
For unction was in times past the rite and symbol of the solemn inaugurations of kings,
as in many places of the Old Testament appears.
In conjunct phrases, to shut and open, none resisting, signifies a full and free power of
administration, Isa. xxii. 22, " To speak with a stiff neck," signifies proudly to resist and
blaspheme God, Psal. Ixxv. 5. For an erected neck is the indication of a proud mind.
To give "cleanness of teeth, signifies famine, Amos iv. 6, because in eating, something of
the meat sticks in the teeth ; for where that uncleanness of teeth is not found, it
signifies there was no meat eaten, or a. defect of aliment. To lift up the eyes, sig-
nifies worship and adoration, Psal. cxxi. 1, and cxxiii. 1, Ezek. xviii. 6, for whom
we reverence and worship, we attentively behold. To lift up the head, signifies an
erection of mind, animosity, and joy, as Judg. viii. 28, Psal. Ixxxiii. .1, 2, Luke xxi.
28, &c.
The face waxing pale, denotes fear, for shame causes one to blush, and then for fear
the blood retires from the outward parts to the heart, as Isa. xxix. 22, " Jacob shall not
now be ashamed, neither shall his face now wax pale." See Job ix. 24. To have a whore's
forehead notes impudence, for the indications of that appear in the face as well as
modesty and bashfulness, Jer. iii. 3.
To bow the knee, signifies subjection and obedience or divine worship, Isa. xlr.
23, Phil. ii. 10, Eph. iii. 14. Of which genuflexion is a sign, to give the hand some-
times notes voluntary subjection, as 1 Chron. xxix. 24, 2 Chron. xxx, 8, where the
Hebrew signifies to give the hand, as in the margin of our Bibles. Sometimes it notes
begging and imploring, s Lam. v. 6. Sometimes confederacy, as Jer. i. 15, she (that is.
Babylon) hath given her hand that is, she hath confederated with Croesus King of the
Lydians, as Herodotus, lib. 1, says, see Ezek. xvii. 1?, Levit. vi. 2, with Gal, ii. 9,
Job xvii. 2. "To put the hand upon the head," signifies grief, calamity, a.nd sadness,
Jer. ii. 37, that being a sign of it, as 2 Sam. xiii. 19. " To put a hand upon the mouth,
signifies silence, or that one cannot answer, Job xl. 33, Micah vii. 16, &o. See other
examples, 2 Kings iii. 11, Exod. xxviii. 41, and xxix. 9, and xxxii. 29, Numb. iii. 3..
Jud. xvii. 12.
To lift up the hand, is put for swearing, Exod. vi. 8, so the Hebrew, Psal. cvi. 25,
26, and elsewhere, because such as swore lifted up their hands towards heavea, as,
Virgil says, 12 JEneid.
-Deiride Latiuus,
Suspiciens cselura, tenditque ad sydera dextram ;
Haec eadem, JEnea, terram, mare, sydera, juro.
L.eigb. Grit. Sacra.
K -2
28 OF A METONYMY OF THE ADJUNCT. [BOOK 1, '
Sometimes it signifies to pray, as Psalm xxviii. 1, 2, Ixviii. 31, 32, and cxli. 2, 1 Tim.
ii. 8. And to ~b!ess, Psalm exxxiv., for by that ceremony they used to bless of old. Also
to indicate, or give notice, Isa. xlix. 22.
To this may be referred where eating and drinking is put for health and life, as
Exod. xxiv. 11. See Gen. xvi. 13, Psalm ii. 3, " Let tts break their bands asunder, and
cast their cords from us," that is, let us remove this troublesome servitude, which by
bonds and cords, as by certain signs, is noted. See Psalm xlvi. 9, " He breaketh the
bow, and cutteth the spear in sunder, he burneth the chariot in the fire," verse 10, " Be
still and know that 1 am God," that is, he which puts an end to wars, and tameth the
enemy, of which (viz., hostility) these things were dismal signs. See Psalm Iviii. 10,
and Ixix. 11. See Job xvi. 15, Psalm xxxv. 12, Joel i. 3, Amos viii. 10, &c.
Isa. ii. 4, " And they shall beat their swords into plough-shares, and their spears into
scythes," or pruning-hooks ; that is, there will be a constant peace, of which there is
not a more certain sign than when arms are turned into rustic or country instruments,
which are useful in the time of peace. And because the prophet speaks of a spiritual
peace in the time of the Messiah, here is also a metaphorical Allegory.
Isa. xlix. 28, " They shall bow down to thee with their face toward the earth and lick
up the dust of thy feet," that is, they will give thee honour and reverence, for the sake
of Christ thy head, who dwells in thee : for this speech is of the New Testament
church. See Psalm Ixxii. 8, 9, &c., Jer. xxxi. 19, " After I was instructed, I smote upon
my thigh," that is, after my sin was shown unto me I was affected with grief of mind.
For smiting the thigh was an indication of grief, as Homer, Iliad II. says of Aehillis,
that JM?P< -Jfyn^fifvos, when he had smote his thighs, he spoke' to Patroclus, Odyss. 5.
" He cries out, miserable ! and struck his thighs," &c., Lam. ii. 10.
Lam. ii. 10, " The elders of the daughter of Sion sit upon the ground and keep silence,
thfy have cast up dust upon their heads, they have girt themselves with sackcloth, the
virgins of Jerusalem hang down their heads to the ground " by these signs a most ex-
treme grief is described. Jonah iv. 11, " That cannot discern between their right hand
and their left hand," that is, that are not come to the years or age of discretion. The
signs and effects of reason and judgment are said to be wanting, yea, even judgment
itself and the use., of reason, and convenient age for the exercise of it.
In entire speech, hither may be conferred that custom of speaking in sacred
scripture, whereby in commands or promises such things are put, which men were
wont to do, and are only the signs of those things which are intended and understood
by that speech, as when the prophet Elisha commands Gehazi his servant, 2 Kings
iv. 29, and Christ his disciples, Luke x. 4, " To salute no man by the way/' by which
is intimated that they were with all expedition and dispatch to do their errands, and
to avoid all interruptions by the way. For it is a sign of great haste among men if
they are so intent upon the end of their journey or business, that they take no notice
of any body -they meet, so as to salute him or discourse with him. Otherwise mild,
courteous, and civil salutations are reckoned among Christian duties, &c.
Jer. jx. 17, " Thus saith the Lord of hosts,, consider ye. and call for the mourning
women, that they may come, and send for cunning women that they may come," and
verse 18, " And let them make haste and take up a wailing for us," &c. The Lord does
not approve of the dissembled wailing-women in mourning at funerals, but speaks
according to the vulgar custom, denoting by this, and informing the people of the
bitteraess of the present calamities. See Amos v. 16, &c. Jer. x. 17, " Gather up thy
wares out of the land, O inhabitant of the fortress," that is, bundle and bind up your
precious things together, as verse 9. The sense is, that they were not to remain
there, but to be led into captivity, as chap, xviii. where the reason of this judgment
is to be read at large. For they that are in a garrison, and doubt its strength, do
convey their precious things to places of more security. This also may be an. irony,
as if the Lord bad said, ye cannot effectually bring to pass any thing to free you and
yours. 'We have the like place, Jer. xlvi. 19, &c. By destroying the weapons, Ezek.
xxxix. 9, 10. The certainty of the promised victory, and the peace that would ensue
is denoted, as Isa. ii. 4.
Matt. xxiv. 20, " But pray ye that your flight be not in the winter, noron the sabbath-
day," The disciples are commanded, with respect to the dreaclfulness and peril of
the siege of Jerusalem, to do those things which belonged to the Jews, who thought
PART 1-1 OF AN HtONT. 29
that it was not lawful for them on the sabbath to go above * 1000 greater (or 2000
lesser) paces ; and therefore they ought to pray, that they may not be necessitated to fly
on the sabbath, because the accustomed sabbath-day's journey would not be enough to
convey them beyond the danger of the Roman soldiers.- And by this the grievousness of
the calamity is indicated.
Luke xxii. 36, " Then said he (that is Christ) unto them, but now he that hath a purse,
let him take it and likewise his scrip : and he that hath no sword, let him sell bis gar-
ment, and buy one." By this speech is signified, that to that quiet and comfortable way
of living, which the apostles hath hitherto enjoyed in the school of Christ, should im-
mediately succeed a most grievous persecution, even to be begun that very night, and
that the enemy with swords and clubs, were at hand, so that such as confide in an
arm of flesh, and would consult (as men) about the security of themselves and theirs,
could have no better way, than to dispose of all, even to their very coats, and provide
themselves with military defences to resist the enemy's violence. By this sign there-
fore, the thing signified is to be understood ; for Christ does not require, that his
apostles should buy swords and defend themselves ; but by the necessity of a sword,
he symbolically insinuates or intimates the grievousness of that danger, which threatens
them from the enemy. So says Theophylact and Enthymius upon the place. The
apostles understood these words of Christ properly, and therefore say, ver. 38, " Lord,
here are two swords, to whom he said it is enough." By which answer he modestly
and tacitly reprehends the absurdity of his disciples ; as if he had said, I perceive you
do not apprehend die meaning of my parabolical speech, therefore it is enough to have admon-
ished you thus much ; your experience, and the fulfilling of my prediction, will supply the
place of an exposition, when in a little time a military host shall invade, to repel which a
hundred swords shall not be enough. See Brentius and Erasmus upon the place.
7. A Name is put for the Person, or Thing.
THE name of God is put for God himself, Deut. xxviii. 58, " That thou mayest fear this
glorious and fearful name," (viz. the Lord thy God,) Psalm xx. 1, " The name of the
God of Jacob defend thee," that is, the God of Jacob. So Psalm cxv. 1, Isa. xxx. 27,
Mic. v. 4, and frequently elsewhere, John iii. 18, " Because he hath not believed in the
name of the only begotten Son of God," that is, Son of God himself. So John xvii. 6,
Acts iii. 16, and x. 43, 1 John ii. 12, &c.
Name is put for man, Acts i. 15, " The number of the names together, were about one
hundred and twenty," that is, so many men. So Rev. iii. 4, and xi. 1 3. Erasmus says,
the reason of this speech is, that when men are numbered, their names are called over.
Name is put for son, for posterity, because they are called, by the name or sirname of
their ancestors, Deut. xxv. 7, 1 Sam. xxiv. 22, 2 Sam. xiv. 7, &c.
Name is put for the thing itself, Acts iv. 12, " For there is none other name % under
heaven given unto men whereby we must be saved," that is, there is no other way or
means of salvation but by Christ. Eph. i. 21, " Every name that is named," that is, every
thing in nature. It notes also dignity or eminence, Phil. ii. 9, " Wherefore God also
hath highly exalted him, and given him a name which is above every name," &c.
CHAPTER V.
OF AN IRONY.
AN irony is a trope whereby contraries or opposites are put for one another, or when by
the thing named a contrary thing must be understood. The word properly signifies
dissimulation or cavilling, Foxeipwveia,proprie dissimulationem, et elusionem sen cavillationem
Goodwin iii his Moses and .Aaron says, that 2000 geometrical cubits is a Sabbath day's journey. Lib. 3.
30 OF AN IEONT. [BOOK 1.
significat. This trope may more rightly be called Antiphrasis, which uses words contrary
to their proper meaning, or original and genuine sense ; avrifyacris, sermo per contrarium
intelligendus, ex *"" contra, et <j>pa& dico. It may be distinguished into,
1. "Words singly or by themselves, considered, which is called Antiphrasis.
2. Words so placed or disposed in a sentence, as denote derision, or a kind of a
mock, which vulgarly is called an Irony, of which Sarcasmus is a certain kind,
which is sharper than an Irony, as when one insults over them that are op-
pressed with calamities.
Antiphrasis of words singly or by themselves considered.
Sometimes^ one and the same word has contrary significations, as T 1 ^ Barak, whicli
properly signifies to bless, as Gen. xii. 3, and xxiv. So, 2 Sam. viii. 10, Psal. xxxiv. 1,
and many other places, is used in a contrary sense by an Antiphrasis, as 1 Kings xxi. 10,
" Set two men before him, sons of Belial, to bear witness against him, saying, Thou
didst bless God and the king," which Pagninus, the Chald. Paraph, and our version do
render, thou didst curse or blaspheme God and the king. So verse 13, where the
execution of this wicked Jezebel's command is described. Job i. 5, " Peradventure my
sons have sinned and blessed God in their hearts," (which Pagninus renders, have cursed,)
and the Chald. that they have provoked or stirred him to anger. Upon which place
Vatablus says, that the ancients did so abhor blasphemy, that they durst not even name
it, chap. i. 11, and ii. 5, "If he will not bless thee to thy face, Pagninus says, curse
thee, &c. (the Chald. provoke thee, &c.) After the same manner they expound the words
of Job's wife, Job ii. 9, " Dost thou still retain thine integrity, bless (Pagninus says
curse) God and die ;* of these words some make a good construction, affirming that
she gave her husband good counsel, to this sense ; what, dost thou still stand upon terms
with God ? Wilt thou not humble thyself, and desist from the conceits and imaginations
of thine own integrity, since these grievous and sudden afflictions are sent for your sins
from an angry God ? therefore rather bless him, that is, pray to him, and in humility
seek his face, (for so to bless signifies to pray, or make supplication) and beg him to release
thee of this miserable life, since it is better for thee to die once, than to die daily.
Beza and others say, that it is not likely that the governess of such a holy family as
Job's, and the wife and companion of so good a man, should be so impudently wicked as
to give that abominable advice to their husband, as either to curse God, or destroy himself.
Her error (say they) was, she judged him wicked, because thus smitten, and that he
trusted upon his own integrity, &c.
But others with greater probability judge this counsel to be very wicked, for he
reproves her for it plainly " Thou speakest as one of the foolish women speaketh," and
certainly Job would never have said 'so, if her speech had only imported an humble pre-
paration for his approaching death It was rather a speaking the devil's mind, to
bid him curse God and die, viz. curse God, that the magistrate taking notice of it,
thou inayest be cut off by the sword of justice, for blasphemers were sentenced to
death without mercy by the law of Moses, and it is not improbable that the light of
nature might carry those nations to as high and severe a revenge against that highest
sin And die, that is, die by thine hand, or destroy thyself, &c. so that the word
must of necessity be'understood to curse by an Antiphrasis ; as the same word is used
by the devil, Job i.'ll, " He will curse thee to thy face." The word that signifies
to be effected or accomplished, Prov. xiii. 19, denotes (to be interrupted or broken,) Dan.
ii. 1, " And I Daniel was refreshed," Dan. viii.. 27. But Pagninus and our translation
render it, / fainted, for it follows, I ivas sick. It also signifies to shine, Job xxix. 3,
xxxi. 26, Isa. xiii. 10. Also to praise or celebrate, Psalm cxvii. 1, Isa. Ixiv. 11, &c. And
by an Antiphrasis, to be inglorious or fools, Psalm Ixxv. 4, Job xii. 17, Isa. xliy. 25, &c.
* See Caryl upon the place.
PART *] OF AN
The word tort that signifies benignity, mercy, and gratitude, Deut. v. 10, Judg. viii. 35,
2 Sam. ix. 1, Psal. cxli. 4, 5. By an Antiphrasis signifies the quite contrary, Lev. xx.
17, Prov. xiv. 34.
The word which signifies to possess an inheritance, Gen. xv. 3, Deut. ii. 24, 31, 1 Kings
xxi. 15, Isa. xiv. 21, signifies to be destroyed or thrown out of possession, Deut. ii. 21,
22, Judg. xiv. 15, Josh. viii. 7, and xxiii. 5.
The word toa that signifies inconstancy, levity, and folly, Psal. Ixxxv. 8, Prov. ix. 13,
Eccl. vii. 26. By this figure signifies constancy, confidence, and hope, as Job xxxi. 24,
Psal. Ixxviii. 7, Prov. iit. 26.
TDD: Nephesh, which signifies the soul, Gen. i. 30, &c., (and synecdochially the per-
son itself, Gen. ii. 7, and xvii. 14, Psal. xi. 1, and more generally an animate body or a
living creature, Gen. i. 24, &c.,) by an Antiphrasis signifies a carcase, or a lifeless
body, Lev. xix. 28, so xxi. 1, and xxii. 4, Numb. vi. 11, and v. 2, Hag. ii. 14. To this
signification some refer, Psal. xvi. 10, " Thou shalt not leave iny soul in the grave," that
is, my body.
<
The word *npi which signifies to be sanctified or made holy, Exod. xxix. 37, 43, &c.,
signifies also to be defiled, Deut. xxii. 9, Isa. Ixv. 5, O'ST Bephaim, giants, signifies
sound and strong persons, Gen. xiv. 5, Deut. ii. 11, and by Antiphrasis men dead or
that no medicine can cure (from BI sanavit, he hath cured,) Psal. Ixxxviii. 10, Isa.
xxvi. 14, 19, Prov. xxi. 16, &c. To this may be referred the word eoAoyra, which signifies
a virtue, as benediction, praise, a free gift, &c., Bom. xv. 29, 2 Cor. ix. 5, 6, Eph. i. 3,
Heb. vi. 7, Jam. iii. 10, Bev. v. 12, 13, and vii. 12, &c., and also a vice, as an hypocriti-
cal conformity or dissembling praise in order to deceive, as Bom. xvi. 18. Several other
examples occur,, as of words which have one signification in the root or primitive, and
another in the derivative, some which signify one thing in one conjugation, and a different
injanother, which for brevity's sake are left to the observation of the learned, as Isa. xl.
with Numb. iii. 22, Job xxii. 25, Psal. xev. 3, 4, Gen. xxxviii. 21, Deut. xxiii. 17, Job
xxxvi. 14, 1 Kings xiv. 24, and xv. 11, 2 Eangs xxiii. 4 7, &c., Josh. xvii. 15, 18, Psal.
cxix. 40, with Amos vi. 8, &c.
An Irony of tvords in a sentence.
In a speech of God and Christ, a thing is said, or commanded, which must be un-
derstood in a contrary sense, that the'. literal meaning may be found, as Gen. iii. 22, and
the Lord God said, " Behold the man is become as one of us ;" that* is, he is no ways like
us, but rather to be abominated for his sin ; it alludes also to the devil's words, verse 5,
"Ye shall be as Gods, knowing good and evil." Gesner upon the place says, " Deus
ejusmodi ironia et indignatione mendacium Diaboli et ambitionem Adami execrdtur," &c.,
that is, " God uses this irony by way of execration oT the Devil's lie and Adam's ambition,
and aptly inculcates the foulness of his sin, that he may learn to beware ever after." Ambros,
Ae Elia et Jejun. cap. 4. Irridens Deus, non approbans haec dicit, that God spoke these
"Words by way of derision, not approbation. Thou thoughtest thou should be like us, but
because thou wouldest be what thou wast not, thou art fallen from what thou wast, so thy
ambition to aspire beyond thyself has thrown thee beneath thyself.
Deut. xxxii. 37, 38, "Where are their gods, their rock in whom they trusted, which
did eat of the fat of their sacrifices-, and drank the wine of their drink-offerings, let them
rise up and help you now, and be your protection," as also Judg. x. 14, " Go and cry unto
the gods ye have chosen, let them deliver you in the time of your tribulation." Jehovah
in these words does sharply chide the rebellious Israelites, and illustrates the impiety and
blindness of their idolatries, who had hitherto worshipped such things as gods which now
m their extremity were not able to deliver them from evil or desolation.
Job xxxviii. 5, " "Who hath laid the measures of the earth, if thou knowest," &c., God
speaks these words to Job. as if he had said, you cannot reach to so extraordinary a
32 OF AN IRONY. . [BOOK 1.
pitch of knowledge; as to know how God laid the foundations of the earth, and made all
things of nothing, verse 20, " That thou shouldest take it (viz. the way where light and
darkness dwell, as verse 19,) at the bound thereof, and that thou shouldest know the way
to the paths thereof." This is an ironical concession, resulting from the words of the third
verse, "I will ask thee, and thou shalt make me know," &c.
Isa. xvii. 3, " The fortress also. shall cease from Ephraim, and the kingdom from Damas-
cus, and the remnant of Syria : they shall be as the glory of the children of Israel." Je-
rome in his comment says, that glory is by an irony here put for ignominy and disgrace.
Isa. xxix. 1, "Add ye year to year, let them kill sacrifices," upon which Luther says,* that
the prophet mocks them, as if he had said, go to, proceed in your sacrifices stoutly, it shall
happen, that you together with your sacrifices shall perish. See more examples, Isa. Ivii.
12, Jer. vii. 21. xi. 15, srii. 7, xxii. 20, 2 Kings xxiv. 7, Jer. xxii. 23.
It is said, Ezek. xx. 39, " O house of Israel, thus saith the Lord God, save ye every
one his idols, and hereafter also, if ye will not hearken unto me " Here is an ironical
abdication or casting, wherein tacitly they are invited to the quite contrary, viz., true piety
and the worship of God, Ezek. xxviii. 3, " Behold thou art wiser than Daniel ; there is no
secret that they can hide from thee." This is an ironical hyperbole, by which the prince
of Tyrus is checked. For Daniel at that time was accounted the wisest of men, because
of the most excellent gifts that God gave him, so that it grew to a proverb, &c. So
that it is only spoken with respect to the opinion or esteem that king had of himself,
which by this irony is reproved. In Amos iv. 4, 5, is an ironical and sarcastic exhor-
tation, as appears by the conclusion, verse 12, where they are advised " to prepare to
meet their God." He alludes to the law of God, Deut. xiv. 28, of tythes : and Lev.
vii. 13. The offering of leavened bread, which the Israelites in their impure wor-
ship of idols did iinitate, &c. See Nah. iii. 14, " Draw the waters for the siege, fortify
thy strong holds : go into clay, and tread the mortar, make strong the brick kiln." An
ironical exhortation to the enemy, intimating that whatever they attempted to secure
themselves would be in vain. Zech. xi. 13, " A goodly price that I was prized at of them,"
&c., this was an ironical speech of Christ concerning the price for which Judas sold
him.
Matt. xxvi. 45, " Christ commands his disciples to sleep on, and take their rest," when
he means the contrary, it being then rather a time of watchfulness, because he was
then to be betrayed, and it was therefore a more seasonable time to learn more hea-
venly instruction before his leaving them. Matt. xxvi. 50, "And Jesus said unto him,
Friend, wherefore art thou come ?" This is an irony, for he was his treacherous
enemy.
Mark vii. 9, " Full well ye reject (or make void) the commandment of God," that is,
very wickedly. See more, Luke xi. 41, John iii. 10, and vii. 2d, with viii. 14.
In the speech of saints there are ironies, as David's speech to Abner, " Art thou
not a man ? we translate it valiant man) and who is like to thee in Israel ? wherefore
then hast thou not kept thy lord the king?" &c. His meaning is that he behaved him-
self cowardly and basely in not preserving the king as he ought. 1 Kings xviii. 27,
Elijah mocked Baal's prophets, bidding them " Cry aloud, because their god may possibly
be talking, pursuing, journeying, or sleeping, and so should be awaked ;" this is a most
clear and evident irony, as if he had said, that he is neither a god, nor living, nor capa-
ble of operation. The like irony we read, 1 Kings xxii. 15, where Micaiah bids Ah ah go
and prosper, &c., although he knew that he would not prosper. So 2 Kings viii. 10,
*' Go, say unto him, thou mayest certainly recover, howbeit the Lord hath showed me,
that he shall surely die ;" this is an irony to delude an impious king, that was enemy to the
people of God.
Job xii. 2, " No doubt but ye are the people, and wisdom shall die with you," this is a
sarcastic irony, as if he had said, ye take upon you to be the wise men, in comparison
of whom I am as a wild ass's colt, Job xi.- 12, and think when you die, wisdom
* Tom. 3. fol. 35G in Exotic, h. I.
PAST I.] OF AN IRONY. 33
must depart with you, Job xxvi. 2, 3, " How hast thou helped him that is without power ?
How savest thou the arm that hath no strength ? How hast thou counselled him that hath
no wisdom ? And how hast thou plentifully declared the thing as it is ?" This is an ironi-
cal confutation. As if he had said, your sayings are most comfortable and excellent,
as they seem to you, when you have to do with an infirm, abject, and ignorant per-
gon _ The meaning is, that they are of no effect to judge, preserve, counsel, or teach
me. Psalm xl. 8, " Philistia, triumph thou over me." This is an ironical apostrophe,
whereby David checks the insolence of the old Philistines, who for a long time vexed the
Israelites.
Eccles. xi. 9, " Kejoice, young man, in -thy youth, and let thy heart cheer thee in
tlie days of thy youth, and walk in the \vays of thy heart, and in the sight of thine eyes,"
&c., which is an ironical concession to the young man that gives himself a loose liberty, to
follow his sinful pleasure in his young years, and, in a haughty pride and confidence, slights
God and good things, neglecting his soul for sensuality and (an imaginary ) earthly felicity ;
but his check and correction follows " But know thou that for all these things God will
bring thee to judgment."
Isa. ii. 10, " Enter into some rock, and hide thee in the dust, for fear of the Lord, and
for the glory of his majesty." This is spoken by way of sarcasm, as if he had said, fly
from God, and his incensed face, or terrible hand if thou canst, but it is to no purpose, as
the following verses show. So Isa. viii. 9, 10, see Isa. xxi. 5, compared with Dan. v.
Jer. viii. 24, iv. 9, 15, and xlvi. 9, 11, where there are sarcasms against the king of Egypt
and his host, that were puffed up for the conquest of Josias The like Jer. li. 8, 11, about
Babylon's fall. See Lam. iv. 20, Mai. i. 9, 1 Cor. iv. 8.
2 Cor. x. 12, " For we dare not make ourselves of the number, or compare ourselves
with some that commend themselves," &c. The apostle speaks ironically, checking the
false apostles, who had such magnificent thoughts (and gloried so much) of themselves,
as if he were nothing to them The like irony he uses to the conceited Corinthians,
2 Cor. xi. 19, " For ye suffer fools gladly, seeing ye yourselves are wise ; upon which
Aretius says This speech is a sharp irony, as if he had said, it becomes such principal
persons as you are to esteem those fools who speak truth, 2 Cor. xii. 13, " What is it
wherein ye were inferior to other churches, except it be that I myself was not burdensome
to you ? Forgive me this wrong." He calls that ironically a wrong which indeed was
none at all, but rather an instance of innocency.
Moreover, to an Irony are referred,
(1.) Some things spoken feignedly, and jreipaa-riKus, or uttered by way of trial, as Gen.
xix. 2, where the angels say to Lot who invited them, " Nay, but we will abide in
the street all night ;" whereas they were to tarry with Lot,, and preserve him and his
family from the conflagration of Sodom, as by the thing itself and the event, as also
from the angel's words, verse 12, 13, is manifest. Gen. xxii. 2, and he said, (that
is, God to Abraham) " Take now thy son, thine only son Isaac, whom thou lovest, and
get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the
mountains, which I will show thee." That this was only by way of trial appears by the
first verse, and the event ; this passage was intended for a good end, as well with re-
spect to God, who requires obedience and a perfect resignation of man, although his
precepts may seem, absurd to our reason, as also with respect to Abraham and his
son Isaac, who became examples of faith, submission, and constancy to God's will,
without scruple, questions, or murmuring; besides, there is. respect had to the
Messiah, whose passion, death, and resurrection is prefigured in this mystical
type.
Matt. xv. 24, 25, 26, " 1 am not sent but to the lost sheep of the house of Israel
It is not lawful to give the children's bread to dogs " That this speech was also by
'way of trial of the woman's faith, appears by the event, and the eulogy which
Christ gave her, verse 28, " woman, great is thy faith !" The mind differs from
the speech He seems externally to segregate or distinguish her from the sheep, and
a t the same instant occultly cherishes and comforts her as his. He compares her
to a dog, but places her at the same time at the children's table. This passage
F
34 OF AN IRONY. [BOOK 1,
intimates the good and salvation of the -woman and all believers, for we are hereby
eminently informed by way of sweet consolation of the certainty of divine help,
though it he for a while delayed by crosses and calamities, as appears by that trying
silence of Christ, verse 23, viz., " But he answered her not a word," upon which Chry-
sostom says, " The Lord knew that there was a hidden jewel, which he would not conceal
from us, but delayed Ms answer, that the woman's sedulity or diligence might become an
example and doctrine to posterity,''* &c.
2i Some things are dissetnblingly and hypocritically spoken (and sometimes with a bit-
ter sarcasm) which are true in themselves, but not comformable to the mind of
the speaker, as Gen. xxvii. 19, " Joseph's brethren said one to another, behold this
master of dreams cometh," &c. Such indeed Joseph was, for, verse 5,. &c. he gave infor-
mation of ihings to come, and had the gift of interpreting other dreams, as chapters xl.
and xli., but his brethren did not so repute him, but call him so in a way of mockery and
derision.
2 Sam. vi. 20, Michael said to David her husband, " How glorious was the king of
Israel to day," &c. David was truly glorious in that sacred gesture and art, as he himself
says, verse 21, 22, but to her it seemed to be lightness and scurrility, void of royal
gravity, for it is said, verse 16, that she despised him in her heart, Psal. xxii. 8, " He
trusted in the Lord, that he would deliver him, let him deliver him, seeing he delighted in
him." These things were most true in themselves, but in the opinion of those mockers
false, who by this bitter sarcasm denied Christ hanging on the cross, as Matt, xxvii. 43.
See Isa. v. 19.
Matt. xxii. 16, the disciples of the Pharisees being sent to Christ say, " Master, we
know that thou art true, and teachest the way of God in truth, neither carest thou for any
man : for thou regardest not the person of men." These words were true of our Saviour
Christ, but not conformable to the mind of the Pharisees, who spoke by way of snare
and irony ; as Luke xx. 20, appears. See Matt, xxvii. 29, 40, 42, 43, Mark xv.
29, &c.
3. Some things manifestly false, and spoken with an intention to deceive, by such as
knew it to be otherwise, are set forth by way of -j-history and narration, as Gen. iii.
4, " And the serpent (that is, the devil in the serpent) said unto the woman, Ye shall not
surely die," for verse 5, " God doth know, that in the day ye eat thereof, then your eyes
shall be opened, and ye shall be as gods, knowing good and evil." This the father
of lies knew to be quite otherwise, but would by that falsehood circumvent and deceive
Eve. By the opening of their eyes, which he by a fallacy promises, is intimated the
aeuteness of the mind and understanding, in comparison of which the former con-
created wisdom may seem to be blindness. Thus the deceiver plays his game to
the destruction of Adam and his posterity, had not immense grace stepped in to pre-
vent it.
Matt. ii. 8, Herod says to the wise men, " Go and search diligently for the young child,
and when ye have found him, bring me word again, that I may come and worship him also."
His intention was to destroy the Child Jesus, which by the inhuman and execrable mas-
sacre of the . children afterwards, is evident ; but by this irony and hypocrisy, he would
delude the wise men.
Lastly, There are some things where there seems to be an irony, but when, the thing
is more exactly considered, there is none, as Jer. iv. 16, " The watchers (or keepers)
eorae from a far country," &c. Some think that by a watchman, or keepers (by an Anti-
phrasis or irony) we are to understand destroyers. But in truth the Babylonians are to
be understood, who for their own safety and profit were watchers, lying in wait about
the fields, lest any thing should escape away, or get from them, as hunters, who watch
every place of egress out of a wood, lest the beasts they hunt should escape into the open
fields, as verse 17.
Horn. 44. ?"?/ Gen. f isoptttcos /cai fju/j-yriKus.
I.] OF AN IRONY. 35
Ezek. iii. 24, " Then the Spirit 'entered into me, and set me upon my feet, and spake unto
me, and said unto me, go shut thyself within thy house." Junius and Tremellius allege,
that these and the following words are to be understood by an irony ; as if he had said,
it is a prophet's office to hide himself, when I bid him go forth. There are others which
say, that it was spoken by way of sarcasm and indignation, paraphrasing thus : if thou
art resolved to disobey my command, go into thine own house, and experience what it
is to contend with me : such sarcasms are found, Judg. x. 14, Isa. 1. 11. But the truth
is, that, because God had sufficiently instructed the prophet by his Spirit, and gave
him courage to publish his will, and because we do not read that this prophet used any
tergiversation or shuffling to avoid the work appointed him (as we read of Moses,
Exod. iii. 11, and iv. 10, 13, of Jeremy, chap i. 6, and xx. 9, of Jonah, chap. i. 3,)
the best way is to interpret these words properly as they sound, viz. That it is a se-
rious command of God, that he should shut himself up in his house, and dispatch his
prophetical actions, mentioned chap. iv. (see also chap. viii. 1,) to which belongs
what is added "of the binding of men (as it were with cords) by angels at the command
of God," as verse 25, for God uses these ministering spirits in his government of men ;
and that which is spoken, chap. iv. belongs to these, is evident by the 8th verse of that
chapter, &c.
Matt. iv. 3, " The tempter says to Jesus, if thou be the Son of God, command that these
stones may be made bread." In which words Theophylact says, there is an irony, as if he
had said, neither art thou the Son of God, neither canst thou do this. But more truly
it is to be interpreted a diabolical fraud, for trial of a thing by him not certainly
known, as D. Chemnitius, in his Evangelical Harmony, says, chap. 19, viz., " The
" devil had a double purpose.
" (1.)' To know whether Jesus was really the Son of God, by this reason, that if by
" his bare word or command he could turn stone into bread, then of certain he is
" the Son of God ; therefore he says not pray, but command, but if in the extremity
" of his hunger and necessity, he cannot do this, then he cannot be the Son of God,
" and therefore Satan would take occasion to despise and mock him, thus, in vain do
" you trust to that heavenly voice (Matt. iii. 17,) and believe, or hope that others
" shall believe thee to be the Son of God.
" (2.) By that temptation the devil endeavours to entice Christ into some sin, or
" distrust of the divine oracle, or into a vain ostentation, or empty glory, if by the
" devil's suggestion he should work a miracle, &."
John xviii. 38, " Pilate said unto him, what is truth ?" In which words some say there
is an irony. But in exact speaking (of this trope) there appears to be no repug-
nancy betwixt the words and the mind of the speaker, rather a supine or careless
contempt and disdain of truth in the heart of Pilate, who argues by way of dimi-
nution (eAaTTwriKT?) or slight of the matter, as if he had said, If there be a dispute betwixt
the Jews and thee, about the truth of religion, I do not judge it of that weight, as to lose
my time to hear your altercations (or frivolous contentions,) &c.
John xiv. 4, " And he (Pilate) saith unto the Jews, behold your king," which is taken
as ironically spoken, by many as if he had mocked the Jews, then accusing so abject, low,
and contemptible a man, who would aspire at the government, and threaten the mo-
narchy of the Caesars. But it is more proper to say. that Pilate had respect to the pub-
lic acclamation of the people four days before (when they saluted Jesus as their king,
Luke xix. 38, John xii. 12, 13.) In this sense they are the words of the excellent D.
Gerhard,* Jam olim, expectatis Regem vaibis promissum, fyc. " For some time past you have
expected your promised King, but so soon as. he appears do you wish him dead ? Con-
sult your own honour, and let it not be said that you furiously persecuted him, to whom you
have given royal honour. Csesar does not fear this king ; do you rather pity him and give
over your thoughts of crucifying him. If he be really your King, why, with so great fury
do you design him for such heavy punishments, whom you ought rather to defend ? But if he
hath falsely boasted himself to be a King, dismiss him with stripes, which (for his temerity)
be enough to the sufferer." So therefore by a secret instinct of God, Pilate confesses
* Harmo. Evangel, iii histor. pass. c. 11.
36 OP A METAPHOR "IN GENERAL. [BOOK 1,
Jesus to be a King, even before his crucifixion, as he afterwards attributed a royal name
and honour to him in the inscription upon the cross, that we may understand that he there-
fore died, because he is our King, and that the government is upon his shoulders, Isa. ix.
6, &o.
Acts xxiii. 5, " Then said Paul, I wist not brethren, that he was the high-priest," upon
which words we will transcribe the paraphrase of the learned Rivet. " I know there
are many who assert that the apostle spoke this by an Irony, because when he lived a-
mong the Pharisees, and being himself a pharisee, although the person should be un-
known to him, yet by the manner of that court's sitting, he could not but judge who
among them who was chief or high-priest, having said, verse 3, ' That he sat to judge him
after the law.' But to me it seems more probable, that Paul, hearing a voice from
some of those that sat to judge for the priests and all the council came, as Acts xxii.
30,) and not knowing from whom it came, spoke so. He judged it not to come therefore
from the high-priest, because so hasty and rash a signification of offence did not be-
come his office and authority, nor was such a speech of (at least dissembled sanctity like
to proceed from him. It is therefore plain that this council was not convened in the ac-
customed place, where the judicatory order and debates were designed or assigned to be
according to every one's dignity and merit, but near the tower, whither they were called
from the tribunal where Paul was, which is indicated in the 30th verse of the preceding
chapter. And he commanded the chief-priest and all the council to appear (in the Greek
it is e\fle>, to come :) Paul therefore hearing a voice from that company, denounces God's
punishment to the speaker ; for all they that came with the high-priest sat to judge."*
See also Fr. Junius paral. i. 98, &c.
1 Cor. vi. 4," If then ye have judgment (or judicatories) of things pertaining to this life,
set them to judge who are least esteemed in the church." Some say that these words are
an irony, because Paul says, verse 5, "I speak to your shame" or blushing.) But it is more
probable that the apostle spoke seriously. Erasmus upon the place says, " The apostle
speaks thus, because he would not have Christians to contend before the wicked, but that they
should rather choose the meanest Christian as an arbitrator of their cause, than wrangle
before those tribunals." Aretius upon the place says, " The apostle delivers his mind about
what they should do, for they allege thus, you prohibit us to try our controversies before
the Heathen tribunals, but where shall we have a competent and capable Judge ? The
church not only wants a magistracy, but also persons fit to determine and compose such dif-
ferences as ours. The apostle answers, that the latter is untrue, because the meanest Chris-
tian in these matters has a right of equality with the greatest. The dignity of the church
is great, for Paul judges the meanest worthy of the office of being judges, rather than ap-
peal to a heathen judge, what shall we not therefore hope from superiors ? But that phrase,
verse 5, *pos evrpairtiv vp.iv Ae-yco (I speak it to your shame) is thus well expounded by Are-
tius : " This is a new argument taken from public shame ; for to wrangle or go to law, be-
fore a pagan judge, was no less than to bring a scandal upon the church : therefore there
is a caution given against that, and because it brought occasion of shame upon the church,
therefore the apostle says deservedly, I speak it to your shame, &c."
CHAPTEE VI.
OF A METAPHOR IN GENERAL.
Of a Metaphor in general, let the following things be noted ;
1. As to its definition, it is said to be a trope, when a word is translated from its
proper and genuine signification to another less proper. Or when lilce is signified ly tike.
Fabius Lib. 8, c. 6. calls it a short similitude. There are other definitions, but all to
this sense. Some in handling the definition of this trope tell us, that a Metaphor
* In Isagog. ad Scriptur. Sao: c. 21. Sect. 8,
.] OF A METAPHOR IN GENEBAL. 37
may be taken, either from a simple similitude, or from analogy or proportion. And
that these two are different, because there may be a similitude betwixt two, as between
a living and a painted man, whence the ,name of the man is ascribed to the picture.
But in proportion, two answers two, as Aristotle in his second book of the soul com-
pares a root to the mouth, because it performs the same office to a plant, as the mouth
does to a living creature. Here is indeed a double similitude, for a "plant is compared to
a living creature, and the root to his mouth, because plants receive their nourishment
from tbe root, as a living creature does by the mouth. Of the first sort is that metaphor,
when drops of dew are called pearls, when flowers are called stars, or a gross corpulent
man is called a hog. Of the latter are, when the master of a ship has been by poets
compared to a waggoner, and e contra, because he takes the same care of his waggon, as
the master does of his ship. In scripture metaphors we shall observe the same distinction,
but promiscuously.
2. As to its difference from a similitude and parable, the difference is either contracted,
or more large ; for in a similitude there is a manifest comparison of one thing with another,
and so it is a logical argument ; but in a metaphor there is one thing put for another that's
like it, which nevertheless in its explication is to be handled by an apparent similitude.
And we are to note here, that frequently in scripture (especially in the Proverbs of Solo-
mon) a word or phrase may be expounded by the deficient particle. And in such it is
rather a contracted similitude, than a metaphor ; and therefore many things of that nature
are not hereafter reckoned amongst metaphors.
3. As to its dignity, as this trope is the most frequent, so it is the most florid and plea-
sant, giving a most wonderful energy or power, and evidence to the style of Holy Scrip-
ture, so that it may be truly called, " the academy or school, where God * communicates
the knowledge of nature and the creation to his scholars," affording matter enough for their
most serious and diligent study, making plain those divine and glorious matters therein re-
vealed, in terms which call for deep scrutiny and search into their nature and properties.
For, as Rivet tells us, Isag. ad Script. Sacr. cap. 5, p. 49, " The scripture chiefly treating
about things relating to grace and glory, yet affords occasion for the perfection and study
of all philosophical knowledge, and borrows so much of natural things, as may serve for a
looking-glass to represent divine things to our eyes," &c.
4. As to the manner of handling, whereas the properties of things from whence they
are deduced, are many and various, there must be great care and accuracy used to find
out the reason of the similitude, and the scope or intention of the comparison, lest there
may be an aberration from the proper coherence of the text, or the analogy of faith ; to do
this it is needful that a person be well acquainted with the respective natures, and the
philosophical notions and theories of all things from whence this trope is taken, as also with
the peculiar customs, and distinct qualities of other nations, particularly the ancient Jewish
state in their ecclesiastical and civil government and economy ; besides the knowledge of
the original languages, (in which the scriptures were penned, as Hebrew and Greek) which
very frequently csrry a native grace and emphatical fulness, hardly 'expressible (with the
same beauty and significancy) in a translation.
More particularly there oiight to be care taken, that one metaphor be not strained
to express things in themselves quite opposite, nor make the parallels run till they grow
lame ; for one metaphor may be brought to signify many things, with respect to some
different qualities and diverse attributes. Thus Christ is called a lion, Rev. v. 5, because
noble, heroic, and unconquerable : the devil is called a lion, because roaring, rapacious,
and devouring, 1 Pet. v.<8 ; wicked men and tyrants are called so, Job iv. 10, 11, 2 Tim.
iv- 17, because they are fierce, outrageous, and cruel to weaker men, as the lion is to
weaker creatures.
By the like reason a unicorn is compared to the godly, with respect to its strength and
courage, Psal. xcii. 10 ; and to the wicked because of its desperate boldness and spiteful-
ness, Psal. xxii. 21.
* Tns <pv<re<os /cat KTiffecas eou <ppovriST\piov (cat TTJS Qeoyvco<ria.s icaiSevrripioi', &c.
38 OF A METAPHOR IN GENERAL. [BOOK 1
Leaven expresses the wonderful force and penetrating virtue of the word, and
kingdom of God, Matt. xiii. 33, with respect to its piercing and diffusive quality
but it is applied to corrupt and evil doctrine, Matt. xvi. 6, 1 Cor. v. 6, 7, because of
its malignant and souring quality, which is also very spreading, and insinuates itself into
all the parts.
Sleep metaphorically denotes the quiet and peaceable death of the godly, 1 Thess. iv.
13, 14; and the carnal security, carelessness, and infidelity of sinners, Rom. xiii. H
Eph. v. 14.
The sun amongst other things denotes happiness, because of its light and splendour,
Judg. v. 31 ; and infelicity or misfortune, because of its scorching and excessive heat, Psal-
cxxi. 6, Matt. xiii. 6, 21, &c.
A shadow signifies protection against evils, as Isa. xlix. 2, and many other places, because
it defends from intemperate heat. It also denotes great perils and calamities (as Psal.
xxiii. 4, Luke i. 79,) because of its darkness and fogginess, which are symbols of sorrow
and evil.
A river metaphorically denotes plenty of good and desirable things, Psal. xxxvi. 8,
xlvi. 4, Isa. Ixvi. 12, because of the abundance of its waters and the usefulness thereof
well-known. It also denotes terrors, perils, and overwhelmings, Psal. xviii. 4, and cxxiv.
4, because of the danger of its rapid and sudden inundations.
The harvest is used in a good sense, Psal. cxxvi. 4, 5, 6, Matt. ix. 37, and elsewhere
because of the great profit and necessity of the gathered fruit. It is also used in a bad
sense, Jer. li. 33, Joel iii. 13, because it is cut down and destroyed.
Treasure and treasurer are also to be understood in a good sense, Matt. vi. 20, &c., and
in a bad sense, Horn. ii. 5 ; both are joined, Matt. xii. 35.
Sometimes metaphors taken from diverse things, are joined together, where there
is a necessity of a distinct enumeration ; an evident example of this we have, Lam. iii.
to the l<3th verse ; here metaphors are taken sometimes from, men of different
circumstances and capacities ; sometimes from beasts to set forth the punishments in-
flicted by God. So in Eph. ii. 20, the metaphors taken from civil society, and from
building are joined together, to set forth the mystical conjunction of the godly in
Christ, &c.
3. As to the variety of the metaphors Bartholinus rightly says, that they may be taken
from all things in the world, whether substances or accidents, natural or artificial things.
And Cicero says, nihil est in rerum natura, unde simile dud non possit,* that there is no-
thing in nature from whence a similitude may not be brought, adding, that a variety of
metaphors is almost infinite.
Others say, that it is as possible to empty the sea with a sieve, as to reduce or con-
fine metaphors to certain classes or bounds. The like may (in a manner) be said of
the metaphors in Holy Scripture. But inasmuch as it is very profitable for such as
are studious in that sacred writing, it shall be endeavoured so to dispose of most, u
not all, the metaphors (as much as may be done among such a multitude of them)
found there, especially the most frequent and illustrious, as that they may be reduced of
a certain order, under their respective heads, which will enable us to give a sound
judgment of the most elegant and rhetorical part o the Bible. And if any be mis-
sing, the harvest being large, it may stir up others to gather up and improve the
gleanings.
6. As to the right distribution or distinction of metaphors into their right classes or
heads, some take the method of Plutarch and Quintilian (who to avoid confusion
* Lid. 3. de. Orationci.
PART I-] OF, A.. METAPHOB IN G-ENEBAt. 39
uch an infinite variety, which can scarce be concluded or terminated by art, rightly say,
that the most illustrious sort of metaphors are to be expounded and distinguished under
certain heads, and they make them four, viz.
1. From animate things (viz. such as have life) to animate, as when God is put for a
magistrate, or a shepherd for a prince or ruler.
2. From animate things, to inanimate (viz., things which have no life) as when the
earth is said to groan, and the olive to lie.
3. Or from inanimate things to animate, as when Christ is called a door, a vine, &c.
4. Or from inanimate things to inanimate, as when the mystery of salvation is called a
foundation, 1 Tim. vi. 19, 2 Tim. ii. 19, &c.
Others not respecting things as they are in nature, observe a grammatical series, or
order, because metaphors are found in nouns, verbs, and adverbs.
In nouns substantives, as where it is said, Deut. xxii. 14, " The fat of the kidnies of
wheat," for choice grains of wheat, where is a double metaphor.
First, in fat, for the choiceness or preciousness, and
Secondly, in reins, which is put for grains, because they are like them in form ; and
both are joined, because the reins in a living creature are covered with fat.
Thus Christ is called the "light of the world," John viii. 12; "the good shepherd,"
John x. 11. The apostles are called " the salt of the earth," Matt. v. 13, &c.
In nouns adjectives, as when one is said to be of uncircumcised lips, ears, heart, as Exod.
vi. 12, Jer. vi. 10, and ix. 26, for to be of an impure and sinful heart. When the un-
believing and worldly-minded man is said to be dead, Matt. viii. 22. "When the word
or heavenly doctrine is said to be sound ; 1 Tim. i. 10, and vi. "6, 2 Tim. i. 1 3, and iv.
3, &c. '
In verbs, as when it is said of the wicked they shall wither, Psal. xxxvii. 2, that is, they
shall perish. The soul is said to thirst, when it earnestly and vehemently desires any
thing, Psal. xlii. 2. So when putting on is taken for assuming, as Eph. iv. 24.
In adverbs, as when to take a thing hardly is put for grief and sorrow, as Gen. xxi. 11.
To speak hardly is put for roughly or severely, as Gen. xlii. 7. To be grievously wounded
is put for very much, 1 Kings xxii. 34. Thus in the vulgar Latin edition, but the He-
brew is without adverbs there.
But a more proper example, as in Matt. xxvi. 75, he wept viKptas, bitterly, that is, very
much ; a metaphor taken from taste :' so \afurpcos, splendidly, is put for eminently or sumptu-
ously, Luke xvi. 1 9.
But waving these, our method shall be to consider this trope,
(I.) More specially.
(^.) More generally.
1. More specially, which shall be about things that are translated to God, which pro-
perly belong to man, chap. vii. The
2. About what things belonging to other creatures are ascribed to God, ch. viii. The
3. When things properly ascribable to persons, are attributed to things that are not
persons, chap. ix.
4. More generally, which shall be to lay down the distinct heads and classes of meta-
phors, with succinct explications of each.
o. We shall produce such metaphors taken from God and the creatures, as are obvious
in universal nature, chap, x., xi., xii.
6. Such as are taken from sacred persons and things, as divine worship, &c., chap. xiii.
40 AN ANTHROPOPATHY: [BOOK
CHAPTER VII.
Of Metaphors translated from, Man to God, which kind is called
Anthr&popatheia is a metaphor by which things properly belonging to creatures, espe-
cialiy man, are by a certain similitude attributed to God and divine things. It is lite-
wise called wyKarapaa-is, condescension, because God in his holy word descends as it
were, so low as our capacities, expressing bis heavenly mysteries after the manner of
men, which the Hebrews elegantly call the way of the sons of men.
. In this metaphor it is very necessary to take great heed that no mean, base, or indecent
thing be attributed to the most high and holy majesty, but that the reason of the simili-
tude be always improved with this caution or canon of divinity, viz.
Whatsoever is translated from creatures to God, must first be separated from all im-
perfections, and then that which is perfect may safely be ascribed to God.* To under-
stand these similitudes, as the Lord descends graciously to us, so let us with a devout
mind (by faith and prayer) ascend unto him, comparing spiritual things with spiritual, 1
Cor. ii. 13, that we may have honourable apprehensions of him and his divine mysteries,
which cannot be done without the aid of the Holy Spirit, who only knows the things of
God, and the depths of his wisdom, revealing them to men by the word, 1 Cor. ii. 10, 11.
To this may our Saviour's speech be referred, John vi. 53, when by a similitude of
human things he speaks of the participation of heavenly things. Some of the disciples
being of gross and carnal understandings, said, this is a hard speech, who can hear it ?f
abhorring such flesh-eating, and blood-drinking, to whom Christ says, verse 63, " It is the
Spirit that tniickeneth, the flesh profiteth nothing : the words that I speak unto you, they
are spirit and they are life." That is. my words are not to be received in the mode and
measure of vulgar or earthly things, but waving such thoughts, by the aid and guidance of
the Spirit, as things spiritually spoken they are to be spiritually understood, and by faith
to be believed, for so they are life and give life, &e.
In proceeding we shall not only show those metaphors that respect God, considered
singly in his essence and divine majesty, but also as manifest in the flesh.
Some metaphors are taken from man, and some from other creatures.
From man as 1. His parts and members.
2. His affections.
3. His actions.
4. His adjuncts. Of which in order.
The Parts and Members of a Man attributed to God.
A soul is attributed to God, by which his life, essence, and will, and therefore
himself, is understood : for as man lives and operates by the soul, so God in himself is
essential life, and a most pure act "My soul shall not abhor you," Lev. xxvi. 11, " The
wicked his soul hateth," Psal. xi. 5. See Isa. i. 14, and xlii. 1, Jer. v. 9, 29, Matt. xii.
8, Heb. x. 38. Hence the Lord is said to swear by his soul, Jer. Ii. 14, Amos vi- 8,
that is, by himself, as our translation renders it, and agreeable to Isa. xlv. 23, Jer. xxii.
5, Heb. vi. 13, where it is expounded.
* Quacunque a creaturis transferuntur ad Deum, repurganda priiis stint ab omnibus imperfectionioAS,
et turn demum id, quod p erf ectuw. est, Deo atlribuendum.
f Qtiis ceqito animo audiat, et non potius dbhorreat ab istiusmodi Kpeoxpayta /cai aip-wroiroffia, qnan v 1 '
cuJcat ? D. Calixti paraphr. pay. 255. Harmon. Evangel.
I'AET I.] A ^ ANTHROPOPATHY. 41
A body, by reason of Ms incorporeal essence, is no where attributed to God, but it is
ascribed to our Saviour Christ in a twofold respect.
1. As opposed to the shadows, figures, and types in the Old Testament, the truth, com-
plement, or fulfilling of the things prefigured by these shadows, being held forth in him,
Col. ii. 17, " Which are a shadow of things to come, but the body is of Christ," that is,
the truth and complement is in Christ. And Col. ii. 9, it is said, " That in him dwelleth
all the fulness of the Godhead, <r/itm:s, bodily," that is, most really, perfectly, and
solidly, and not hi a typical or shadowy manner, as God manifested himself in the Old
.Testament.
2. The church is called the body of Christ, Eph. i. 22, 23, " And God gave him to
be the head over all tilings to the Church, which is his body, the fulness of him that filleth
all in all." It is called his body, because he rules it, giving sense, life, and spiritual
motion to it, as a man's head does to his body. It is called his fulness, because
(though Christ is absolutely perfect in himself and has no need of us) his love is so great
to his Church, that he will not be without it, any more than a head would be willing
to want his members. " Father, I will that they also whom thou hast given rue, be with
me where I am," &c., John xvii. 24, Eph. iv. 12, 15, 16. So much for Christ's mystical
body. As for the human body of our Lord, it being really, and not metaphorically such,
it concerns not this place.
God is called the Head of Christ, I Cor. xi. 3.
(1.) With respect to his human nature, for in that sense Christ says, the Father is
greater than he, John xiv. 28.
(2.) With respect to his office as Mediator and Redeemer, for all the actions of
Christ were done by the will, order, and commission of the Deity.
The apostle by the figure climax, or a certain gradation in the same text, calls
Christ the head of the man, because he chose that sex when he took human nature upon
him, so becoming the first-born among many brethren, Rom. viii. 29 ; he also calls man
the head of the woman, because of the pre-eminence of sex, and being ordered her
Lord and superior. In these places the word is metaphorical, in respect of eminency,
because the head in the natural body is seated highest, excelling the whole body in
dignity of sense and reason.
(3.) In respect of rule and government, the natural body being ruled by it, &e.,
More generally Christ is called the Head of the church, Eph. i. 22, and iv. 15, Col.
i. 18, &c., in which sense man has no prerogative over the woman as to the partici-
pation of the benefits of Christ, and mystical union with him, Gal. in. 28, " Neither
male nor female, for ye are all one in Christ Jesus." Hence it is said, Eph. i. 10, " That
he might gather together in one head,* all things in Christ, both which are in heaven, and
which are on earth ;" which Chrysostom well interprets, viz., " It is done by the mystery
of redemption, that celestial and terrestrial things, that is, angels and men, should have one
head ;" that is, Christ, whereas before by reason of man's sin, heavenly things are sepa-
rated from earthly.
A face is attributed to God, by which the manifestation of himself to angels and
m en, and the various workings of his providence are to be understood : for so God is
known to us,asone manis known by his face to another: thefaceof God signifies manifestation.
1. In the blessed state of eternity, Psalm xvi. 11, " With thy face is fulness of joys,"
so the Hebrew, and Psalm xvii. 15, "I will behold thy face in righteousness : I shall be
satisfied when I awake in thy likeness." Matt, xviii. 10, " Their angels do always be-
hold the face of my Father, which is in heaven." In this sense, no man can see God's face
and live, Exod. xxxiii. 20, 23. "For now we see through a glass darkly, but then face
to face," 1 Cor. xiii. 12, &c.
2. In the state of mortality, when God in any measure reveals himself. As
(!) By the face of God, his presence and propitious aspect is noted, as Exod. xiii.
?' " The Lord went before them by day in a pillar of a cloud, and by night in a pillar of
fre." Exod. xxxiii. 14, " My face," so the Hebrew, " shall go with thee, and I will give
hee rest," and verse 15, Moses said, " If thy face go not (with us) cause us not to go up
le uce," &c., that is, if you be not present as heretofore in the pillar of a cloud and fire.
42 AN ANTHROPOPATJIY. [BOOK 1,
Hence that appellation given to Christ is deduced, Isa. Ixiii. 9, " The angel of his face/'
or presence, because by the pillar of a cloud and fire in a visible manner, he led the Is-
raelites of old, 'and made the face of God, as it were, conspicuous to them : others say, it jg
because " he is the image of the invisible God," by whom we know the^Father as one man
is known by his face to another, Col. i. 15, John xiv. 9, 10 ; which cannot be said of any
other.
The face of God signifies also that glorious appearance of God to the people on
Mount Sinai, Deut. v. 4, and that more illustrious manner of his revealing himself to
Moses above any other, Deut. xxxiv. 10. See Numb. xii. 6, 7, 8, &c. Sometimes the
face of God is put for the place where God reveals himself, and where the ministry of
the word flourishes ; or as Jehovah himself words it, Exod. xx. 24, " "Where he records
his name," &c. Thus Cain is said to go forth from the face of God, Gen. iv. 14, 16,
that is, from the place where his parents worshipped him ; and Jonah rose up to flee
from the face of the Lord that is, left the church and people of God, to go to
Tarshish among infidels ; not, but that he knew, that none can so fly from the face of
God, as to be unseen by him, but he thought that there was no place for divine reve-
lations besides the holy land,* and therefore hoped that in those strange places God
would no longer trouble him, nor impose so hard a province upon him as to- preach
against Nineveh, &c. See Exod. xxiii. 1 5, and xxv. 30, Psalm c, 1, 2, 3, and civ. 4,
2 Sam. xxi. 1, Psalm cxxxix. 7, Lev. xvii. 10, Psalm ix. 4, &c. Sometimes wrath
and divine punishment is noted by the face of God, as Psalm Ixviii. 1, " Let them that
hate him flee before his face " Jer. xxi. 10, "I have set my face against this city for
evil," &c. Lam. iv. 16, " The face of the Lord hath divided them," &c., 2 Thess. i. 9,
1 Pet. iii. 12.
Sometimes the grace, favour, and mercy of God 'j.s ^expressed by it, as Dan. ix. 17,
Psalm xiii. 2, Ezek. xxxix. 24, Psalm xxxi. 20, and xvii. 2, 2 Chron. xxix. 12, Numh.
vi. 25, 26, Psalm iv. 7, xxxi. 17, Ixvii. 1, 2, 3, and Ixxx. 4, 8, 20. It is said of men
to seek the face of God, that is, Ms grace and favour by prayer, Psalm xxvii. 8, 2 Chron.
vii. 14, 17, Isa. xviii. 3, &c.
God is said to have eyes, by which we are to understand his most exact knowledge,
Psalm xi. 4, " His eyes behold, his eye-lids try the children of men " in the word eye-
brows, there is also a synecdoche., Job xxxiv. 21, " For his eyesf are upon the ways of
man, and he seeth all his goings ;" that is, he clearly discerns and understands the ways
of man, which intimates, 1. A present act, (they are). 2. A continued act, his
eyes are never off the ways of man. 3. An intentive and serious act, this denotes not
only a bare sight, but also that which is operative, as being done with most exact scrutiny
and disquisition God looks through and discerns men to the utmost, he beholds not only
the external acts of men, but also the soul and spirit of them.
Isa. i. 16, " Put away the evil of your doings from before mine eyes," that is, be ye
pure inwardly as well as outwardly, for I see through you, &c.
It is said Hos. xiii. 14, " Repentance shall be hid from mine eyes " that is, they do
not repent ^at all, therefore will I not respite the sentence, but execute it certainly for
that which is hid from the eyes or knowledge of the omniscient God, is not, nor can have
existence, Psal. ex. 4, Rom. xi. 29, Isa. Ixv. 16.
Heb. iv. 13 " All things are naked and opened unto the eyes of him with whom we
have to do " the word J Terpa.x'n^icr/j.eva, rendered in our translation opened, as very empha-
tical; for it signifies a dissection, quartering, or cleaving asunder through the backbone, as
they do in anatomy, wherein they are very curious to find out every little vein or muscle,
though never so close, so as nothing can be hid The apostle therefore translates this
word to his purpose, to signify that all the secrets of hearts are so exposed to the notice
and view of God, as if all were dissected and opened like a mere anatomy.
2. By the eyes of God may be understood his providential grace and divine
benevolence 'to men, Deut. xi. 12, " A land which the Lord thy God careth for (or
* Vide Brotttinra iu loc. f S ee Caryl on the place, Vol. 10. p. 656.
raofuti, m coif urn sen cermcem resvpino. vpn.^*, tot am spiuam dorsi sicjnificat. Hemming in Com-
PAST i.] AN ANTHROPOPATHY; 43
seeketh) " The eyes of the Lord thy God are always upon it, from the beginning of the
year, even unto the end of the year " that is, he graciously cherishes, takes care for and
defends it, v l Kings ix. 3, " I have hallowed this house which thou hast huilt, to put my
name there forever, and mine eyes and mine heart shall be there perpetually" that is, my
presence and blessing shall be there with you. 2 Chron. xvi. 9, " For the eyes of the
Lord run to and fro throughout the whole earth, to shew himself strong in the behalf
of them whose heart is perfect towards him" and Ezra v. 5, "The eye of their God was
upon the elders of the Jews," &e.," that is, they are under his care and gracious protection,
while they build the house of the Lord. Psalm xxxii. 8, " I will guide thee with mine
eye," that is, I will inform thee by my Spirit, and will lead thee in a right way. See
Psalm, xxxiv. 15, 1 Pet. iii. 12, Ezek. xx. 17, v. 11, and vii. 4, Deut. xxxii. 10, Psalm
xrii. 8, Zech. ii. 8, iii. 9, and iv. 10.
3. Sometimes the eye of God signifies divine wrath and punishment, as Amos ix. 4,
"I will set mine eyes upon them for evil, and not for good." And Isa. iii. 8, "Their
tongue and their doings are against the Lord, to provoke the eyes of his glory."
Ears are attributed to God, which denotes not only his knowledge of all things done
on earth, but also that he understands, approves of, and gives gracious returns to .the
prayers and applications of his people, Psal. x. 17, xxxi. 3, Iv. 1, 2, Ixxi. 2, and cxxx. 2.
By the ears of God we are to understand that,
2. He knows the sins of men, which are said to cry, and enter into the ears of the Lord,
Jam. v. 4, Isa. v. 9.
There is a veiy ernphatical phrase of the promise of the Messiah, Psal. xl. 6, " Mine
ears * -hast thou digged " that is, thou hast marked me as a faithful servant to thyself
by this the most perfect servitude and obedience is noted from the Son as incarnate or
- made flesh to the Father. The metaphor is taken from a custom amongst the Jews, that
the servant's ear should be bored through with an awl, and serve for ever, unless he would
be made free the seventh year, Exod. xxi. 6, Deut. xv. 17, see Isa. 1. 4, 5, Heb. x. 5.
A nose is attributed to God, Deut. xxxiii. 10. " They," that is, the Levites, " shall
put incense before thee," in the Hebrew to thy nose some interpret it, to thy face, that
is, before thee, Chaldee -ymp The Ixx evoinov o<rv.
Ezek. viii. 17, " And lo they put the branch to their nose ;" this is rendered, and lo,
they send a stench to their nose,-j- which the textual Masora says, should be 'S my nose
(viz., God's nose) which opinion is taken up by Galatinus, Vatablus, and Schindler.
But the word translated stench signifies also, a branch, so that the meaning of the text
(as Jerom says) must be this. It was a custom for twenty-five men in the likeness of
idols to hold a branch to their noses, doubtless of palms, which the Greeks call T a Puia,
that it may by these be signified that they worship the idols. See Ezra xv. 2.
A mouth, the instrument of speech, is attributed to God, by which his will,
word, sentence, command, &c., is understood ; as Josh. ix. 14, 1 Sam. xv. ^4,
2 Kings xxiv. 3, Isa. xxx. 2, &c. There is a notable place, Deut. viii. B, " Man doth
Dot live by bread only, but by every word that proceedeth out of the mouth of the Lord
doth man live," that is, as God hath appointed and administered the means of living, whe-
ther ordinary or extraordinary, (as that in the desert was when they were fed with,
ffianna) upon which' place Vatablus J says thus, " Some understand these words of spi-
ritual life, as if it had been said, that souls are not fed by visible bread, but by the
word of God ; which indeed is true in itself, but Moses had another meaning ; for
whereas no person had bread, he alludes to the manna, which was sent as an ex-
traordinary supply to the people, that it might be received as an evident truth in all
jjps, that man's life depends not upon bread or any external provision, but upon
" e good pleasure and providence of God, which preserves nature's order, and the
feature's being. So that the word of God is not put for doctrine, but the decree
Messias in duali de auribus suis loquitur, ad eminentiam. spiritualis suce servitutis et oledieHtiai
andam. -j- fif ecce ip s i inittunt fcetorem ad naauni suuin.
+ Quidain /also hcec aerba ad spiritualem vitam detorquent, ac si dictum esstil, animas non ali visibili
e > se <i &d vcrbo, cst id yuidem in se verum, sed alio respexit Moses, &c. Vatublus in loc.
G 2
44 AN ANTHROPOPATHY. '[BOOK 1
published by God in order to that end. For the Lord throws not off his creatures, for as
he gives them life, so he sustains it." Heb. i. 3. This speech of Moses is repeated by
v Ohrist, and opposed to Satan's temptation, Matt. iv. 4. Upon which D. Calixtus* has
tJiese words. " Our Saviour neither affirms nor denies himself to be the Son of God, but
urges a most proper argument out of Deut. viii. 3, where Moses puts the Israelites in
mind how they were fed for forty years, not by usual bread, but by heavenly manna, as if
he had said, I have no reason to despair, as I must die for want of bread, neither is there
any necessity that bread should be produced by miracle, because such are not to be Wrought
at the pleasure or curiosity of every body, but then only when the glory of God requires
it, and when needful in order to men's salvation : for man lives not by bread alone, but
by every word which proceeds out of the mouth of God ; that is, by any other way, which
God in his immense power and unconstrained will has constituted and appointed, that
thereby the life of man may be supported."
It is said of Christ, Isa. xi. 4, f " That he shall smite the earth with the rod of his
mouth, and with the breath of his lips shall he slay "the wicked," agreeable to 2 Thess.
ii. 8, " Whom (viz., the wicked one) the Lord shall consume with the Spirit of his mouth,"
by which is understood the word of Christ, who shall judge and condemn the wicked. John
xii. 48. The Chaldee translates it thus : [ J By the speech of his lips will he slay the
anti-Christ or wicked anti-God] as Guido Fabricus in Ms Syriac and Chaldee Lexicon
renders it.
Lips are ascribed to God, Job. xi. 5, when speech or external manifestation of his mind
are attributed to him " that God would speak and open his lips against thee." Some-
times lips and a tongue are attributed to God, when he is angry, as Isa. xxx. 27, " His
lips are full of indignation, and his tongue as a devouring fire, and his breath as an over-
flowing stream," &c. Upon which Musculus [| thus paraphraseth, " These things are
ascribed to God after the manner of men, and are terms borrowed from a warrior vehe-
mently provoked against his enemy, his face burns, that is, his eyes are inflamed, his lips
and other gesture betokening a violent indignation," &c., Psal. xviii. 8. In the descrip-
tion of God's anger, there are many similitudes borrowed from tempests, lightning, and
other dreadful things to terrify man. "When God is said to speak to any mouth to mouth,
it denotes familiarity and intimacy, which prerogative the Lord granted to Moses, Numb.
xii. 8.
It is said, Jer. xviii. 17, "I will shew them the ^[ back and not the face, in the day of
their calamity ;" whereby is signified a denial of his grace and favour, which is to be un-
derstood by face ; the word translated back, signifies the hinder part, of the neck, and in-
dicates God's anger, as if he had said, I will not vouchsafe to hear them when they call,
nor look upon them when they implore my help.
An arm is attributed to God, by which his strength and power is signified ; be-
cause the strength of a man is known by the strength of his arm, whether it be
labour, fight, &e., Exod. xv. 16, Job xl. 4. Psal. Ixxvii. 16, Ixxix. 11, Ixxxix. 11,
14, Isa. xxx. '60, II 9, lix. 16, Ixii. 8, and Ixiii. 5, Luke i. 51, &c. A stretched-out
arm is ascribed to God, in his delivery of his people from Egypt, Psal. cxxxvi.
11, 12, and Jer. xxxii. 17, " Thou hast made the heaven and the earth by thy great
power and stretched-out arm," &c. This ** metaphor is taken from men fighting or when
engaged in hard labour, who with all their strength and force employ their arms
which sometimes they make bare to remove the impediments of garments. Hence
God says to the prophet Ezekiel, chap. iv. 7, " Therefore shalt thou set thy face before the
siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it,
* Servator filium Dei se esse, neque ait, negat, sed ex loco convenientissimo, Deut. viii. 3, &c. la
nion.Evang.110. -f Ek eloqui labiorum suorum interfaiet.
$ DW "TON anti- Christum seu anii-Deum impium.
Per prosopographiam.
[] Humane rtwre tribuit UK quasi bellatoria, vehementi in hastes commoto,faciem ardentem, id ? s >
oculosfiammant.es, laliafrementia, et summam indignationem in increpando prce sefereniia, linguam a
vomndum exstrtam, et iynis iustar flammeam, fyc. Muscul. in loc.
^ Cervix the hinder part of the neck.
** Metaphor a bellator ibus pugnantibus vel alijs vehemcniius labori incumbentibus desumpta.
AN ANTHBOPOPATHY.< 45
that is, thou shalt* preach against it with all thy might, as eagerly as a warrior goes to
battle.
Sometimes by the arm of God the doctrine of the Gospel is noted, as Isa. lii. 10,
" The Lord hath made hare his holy arm, in the eyes of all the nations, and all the ends
of the earth shall see the salvation of our God." See verse 7, 8, &c. So Isa. liii. 1, it
is said, " Who hath helieved our report, and to whom is the arm of the Lord revealed ?"
which is repeated, John xii. 38. Some in these places (and Isa. li. 9, and lix. 16), by the
arm of the Lord, do understand (and not improperly) the Messiah, who is the Power and
Wisdom of God, 1 Cor. i. 24.
A hand is attributed to God, by which is understood his power, exerting itself in
strong and marvellous operations, as Numb. xi. 23, Job x. 8, and xii. 9, 10, Psalm
viii. 7, and xcv. 5, Isa. xi. 11, and lix. 1. Or his strong and gracious protection, Psal.
xxxi. 6, and cxliv. 7, John x. 28, 29, Acts iv. 30. Or infliction of punishment, as
Exod. ix. 3, Job xix. 21, Psal. xxi. 9, xvii. 14, and xxxviii. 3, Acts xiif.'ll. From
hence it is put nietonymically for the punishment itself inflicted by God, as Job xxiii. 2,
" My stroke (in the Hebrew, it is hand) is heavier than my groaning." And Job xxvii.
11, " I will teach you by the hand of God," that is, the stroke or punishment of God.
So Ezek. xxxix. 21. The " phrase I will stretch forth mine hand," signifies, " I will
punish." Exod. vii. 5, Isa. v. 25, ix. 12, 17, 21, x. 4, xiv. 27, and xxxi. 3, Jer. vi. 12,
Ezek. xvi. 27, and xxv. 7, Zeph. i. 4, and ii. 13. So putting forth the hand, Job i. 11,
and ii. 5, Psalm cxxxviii. 7. So the shaking- of the hand of the Lord, Isa. xix. 16, signi-
fies to be more grievously punished, as Psal. xxxii. 4. So to lighten the hand signifies to
mitigate punishment, 1 Sam. vi. 5, See Ezek. xx. 20, Isa. i. 25.
Acts iv. 28. The hand of God is put for his counsel and purpose. Isa. xlix. 22,
" To lift up the hand to the Gentiles," signifies a merciful calling them to repentance,
Prov. i. 24, Isa. Ixv. 2, because we lift up our hands to such as we would embrace, or
whose presence we desire. . To smite the hands together (as Ezek. xxi. 17, and xxii. 13,)
signifies a great-j- detestation and aversion. To lift up the hand (as Exod. vi. 8, for
so the Hebrew is) signifies to swear, as also, Deut. xxxii. 40, Ezek. xx. 5, 6, and xxxvi.
7, &c., B. Salomon and Aben-Ezra expound^ Exod. xvii. 16, of God's oath, viz., " Be-
cause the hand of the Lord hath sworn (so the Hebrew) that the Lord will have war
with Amalek from generation to generation," that is, the Lord hath sworn by his throne.
The Chaldee expounds' it thus, it is asserted by an oath, that is by the terrible One,
whose Majesty dwells in the throne of glory, that there shall be a war waged by the
Lord, against the house of Amalek to cut them off for ever, &c. Moses uses this
phrase in allusion to what is spoken before, verse 11, " And it came to pass that when
Moses held up his hand, that Israel prevailed, and when he let down his hand, Amalek
prevailed," &c.
It is said, John iii. 35, " The Father loveth the Son, and hath given all things into his
hand," denoting a communication of the fulness of the Godhead to his human nature.
See Matt. xi. 27, and Col. ii, 9.
A right-hand is ascribed to God, by which his divine power is understood, or indeed
the omnipotent God himself, as Exod. xv. 6, " Thy right-hand, Lord, hath become
glorious in power ; thy right-hand, Lord, hath dashed in pieces the enemy." Psal.
Ixxx. 10, "I will remember the years of the right-hand of the Most High.'' Psal. cxviii.
15, 16, " The right-hand of the Lord doeth valiantly. The right-hand of the Lord is
exalted, the right-hand of the Lord doeth valiantly." Psal. cxxxix. 10, " Even there shall
% hand lead me, and thy right-hand shall hold me," th?tis, thy power which is unlimited
a ud diffused every where, Isa. xlviii. 13.
More especially the right-hand of God notes his power, which he exerts in mercy and
bounty to believers, Psalm xx. 7, xviii. 35, xliv. 4, Ixiii. 9, andlxxx. 16, 18. Sometimes
his wrath and vengeance to his enemies, as Exod. xv. 6, 12, &c.
Instar fortis et ardentis bellatoris pugnabis tuis concionibus contra earn, etc.
T Ciijus signum apud homines manuum complosio esse solet.
+ ^ CO b3> T '3 rnan-us super solium Jah.
s Netavhora ab homine ducta. qui quod manu ipsa apnrehendit tenetque sibi datum, omnium certissime
etc.
45 . AN ANTHROPOPATHY. [BOOK l }
The phrase of Christ's sitting. at the right-hand of God, being exalted in his human
nature, as Psalm ex. 1, Matt. xxvi. 64, Mark xvi. 19, Acts ii. 33, 34, and vii. 55, 56,
Rom. viii. 34, Col. iii. 1, &c., is not to be understood properly, as if there were a local si-
tuation in a certain place of heaven, but by an Anthropopathy* or scripture way of speak-
ing, and is to be understood of a dominion and power most powerfully and immediately
operating and governing, as it is explained, 1 Cor. xv. 25, Eph. i. 20 22, and iv. 1Q )
Heb. i. 3, 4, aud viii. 1.
A finger is ascribed to God, by which likewise his power and operating virtue is noted,
as men work by the help of their fingers, Exod. viii. 19, and xxxi. 18, Psalm viii. 3,
" When I consider thy heavens, the work of thy fingers," &c. Some apprehend that
there is a metaphorical emphasis in this place, because the heavens were created with
extraordinary facility by God, and built very artificially, as the finest and most precious
sorts of workmanship are wrought by excellent artists, not by strength of body, nor- with
their arms and hands, but by the dexterity of their fingers.
By the finger of God, the Holy Spirit is understood, if you compare Luke xi. 20,
with Matt. xii. 28, because it respects the virtue and power of its operation, as Acts x.
38, &c.
If a man's fingers^ be contracted, it is called the hollow of his hand, if extended,
a span, which by an Anthropopathy are ascribed to God, Isa. xl. 12, " Who hath mea-
sured the waters in the hollow of his hand ; a'nd meted out the heavens with a span," &c.,
that is to say, the Lord hath done it ; denoting how easy it is to create all things, and
most powerfully to support and govern what he has created: for as men by engines
and devices to lift up and advance huge weights, &c., so it is much more easy for God
to rule and dispose the whole universe at his pleasure, Prov. xxx. 4, &c., Isa. xlviii.
13, &c. '
A heart is attributed to God, by which either his lively essence is denoted, as the
heart in man is judged to be the principle or beginning of life, Gen. vi. 6, " It grieved
him at the heart," that is, in himself or else his will and decree, as Gen. viii. 21, " The
Lord said in his heart," that is, he decreed and appointed, Chald. he said in his word, Jer.
xix. 5, " It came not up into mine heart," so the Hebrew, that is, I did neither will nor
command it : for the scripture makes the heart the seat of the soul x whose property it is to
think, will, and discern.
More especially it signifies the good pleasure and approbation of God, 1 Sam. xiii. 14,
" The Lord sought him a man after his own heart," that is, hisj favour, or good will.
So Acts xiii. 22, &c., Jer. xxxii. 41, " I will plant them in this land assuredly, with my
whole heart, and with my whole soul," that is, with the greatest benevolence, regard, and
good will.
Bowels are attributed to God, by which his mercy and most ardent love is expressed,
Isa. Ixiii. 15, " Where is thy zeal and thy strength, the sounding of thy bowels, and
of thy mercies towards me?" Jer. xxxi. 20, " My bowels are troubled for him," that is,
for Ephraim. Luke i. 78, " Through the bowels]] of the mercy of our God, whereby the
day-spring from on high hath visited us." Hence comes the verb <nr*.ayxvieQM, miseri-
cordia commoveri, to be moved with compassion, which is frequently said of Christ, as
Matt. ix. 36, xiv. 14, and xv. 32, Mark i. 41, and vi. 34, &c. See Gen. xliii. 29,
1 Kings iii. 26, Psalm li. 3, see Isa. Ixiii. 7, &c., where the Hebrew word that signifies
bowels and compassionate love is ascribed to God. Illyricus^y upon the place says, -
that this metaphor is deduced from the love of mothers to their children, which they
bear in their wombs, (the same Hebrew word signifying bowels and womb) because the
seat of aifection is in the bowels, and so metonymically the thing containing is put for
the thing contained, or the cause or instrument for the effect agreeable to Isa. xlvi. 3,
* avQponroTraQtas deoirpeircas, intelliyenda et expticanda est.
} Digitii humanis constituitur ymgillas, si contrahantur, e spitkama, si extendaniur.
% Hoc est, euSoKiKf, favorem, leneplacitum suum.
\ So the Greek runs. Sin airXayxya, per viscera misericordite Dei nostri.
oni, significat uterum. The word signifies the mother's womb.
^ Flat. Illyr. Clav. Script.
I-] ' AN ANTHBOPOPATHY. 47
are borne by me from the belly, which are carried from the womb ;" which the
Chaldee * expresses, " You who are beloved by me beyond all people, and dear beyond all
jaBffdoms." Others by the term (womb} would properly understand the time of con-
ception and nativity, so denoting God's constant care and preservation even from the
birth.
4 bosom is in three places attributed to God, Psalm Ixxiv. 11, " Why withdrawest thou
thy hand, even thy right ? pluck it out of thy bosom," that is, suffer thy right hand to be
no longer idle, but employ it, (as if it were drawn from thy bosom) in finishing thy glo-
rious work, against thine and our enemies. , See Prov. six. 24, and xxvi. 15. Kabbi
Kimchi,f by the bosom of God, understands a sanctuary, which is (as it were) a certain
lading-place for God, as a man's bosom.
Isa. xl. 11, "He shall feed his flock like a shepherd, he shall gather the lambs with
his arm, and carry them in his bosom, and shall gently lead those that are with young."'
This is spoken of the Messias,^ who is here compared to a shepherd, and his tender care
of the sheep and lambs, metaphorically sets forth his extraordinary philanthrophy, or love,
mildness, and compassion to miserable sinners, who are broken under the sense of God's
wrath, and weak in faith. Shepherds are wont to bear their little and weak lambs gently
in their bosom, as they carry the great sheep upon their backs or shoulders, &c., so does
Christ in a spiritual sense, &c.
John i. 18, " The only begotten Son, which is in the bosom of the Father." This phrase
metaphorically sets forth the most intimate communion that is betwixt God the Son and
God the Father, which consists,
1. With respect to eternal generation, ion: parents are said to bear their children in
their bosoms, Numb. xi. 12, " Have I begotten them, that thou shouldst say unto me,
carry them in thy bosom," (as a nursing father beareth the sucking child,) fyc. For the
like reason, Prov. viii. 30, the Son of God is figured in the similitude of a child playing,
before his father.
2. With respect to nearest and strictest relation, or rather indeed unity of na-
ture and essence, as John xiv. 10, it is said, that " he is in the Father, and the Father in
him."
3. With respect to the dearest and superlative degree of love ; for, that which is dear
unto men is carried usually in their bosom. And it is said of the disciple whom Jesus loved.
John xiii. 23, That " he was leaning on his bosom," &c.
4. With respect to the most secret communication ; for the Son only knew, and perfectly
sees the Father, and therefore he alone reveals him and his heavenly mysteries to man-
kind. To which last particular, John chiefly had respect, as appears by the context.
. Feet are attributed to God, by which (1.) his immensity and omnipresence upon the earth
is noted or signified, as Isa. Ixvi. 1.
(2.) His operation or activity in crushing, supplanting, or destroying his enemies, as
isalni Ixxiv. 3, " Lift up thy feet unto the perpetual desolations." See Psalm ex. 1, &c.
The church is called the place of his feet, Isa. Ix. 13, because he exhibits his grace and
glory there, as if he had walked in it, agreeable to Deut. xxxiii. 3, " All thy saints sat
down at thy feet. Every one shall receive of thy words." This metaphor is taken from
toe custom of scholars, who sat at the master's feet, Acts xxii. 3, as Paul was at the feet
| Gamaliel. And (Luke x. 39,) Mary who sat at Jesus' feet and heard his words. The
^ouds are called the dust of his feet, that is, as if he had walked upon the clouds, as men
"P upon the dust of the earth, and with extraordinary swiftness, as the clouds fly in the
air - See Isa. xix. 1, and Ix. 8, and Psalm civ. 3.
Dilacti mijii pree omnibus pnpnlis, et cJiari prts omnibus regnis.
| ^ Kimohi per sinum Dei Sanctuarium intelliget, quodqueedam quasi latelra Dei est, ut sinus Jiominis.
+ C/iristi QiXavdpanria erya, peccaloras dcnolatur.
48 AN ANTHROPOPATHY. [BOOK 1,
Steps are attributed to Christ before his incarnation, Psalm Ixxxix. 51. Wherewith
they have reproached the footsteps of thine anointed, that is, the documents of the Mes-
siah* dwelling in us, who by his word raises us up, and comforts us in his promises of
coming in the flesh, and to judgment, &c. Others say, that it is meant of some, who, by
way of derision, reproached the Messias for the delay of his coming, as proceeding with
too slow a pace, that is, that he would never come. The Chaldee " They reproach and
disgrace the slow steps of the feet of thy Christ," &c.
Thus much of the parts of a man, and the members of his body, which I shall con-
clude in the remarkable words of Tertullian's-j- (if that book of the Trinity be his) Divines
efficacies (says he) are shown by members, not the habit or corporeal lineaments of God
" By his eyes we are to understand that he sees all things," and by his ears that he hears
all things ; by his fingers some significations of his will and mind ; by his nostrils, his
savoury reception of prayers- and sweet odours ; by his hand, his active and creating power ;
by his arm, his irresistible strength ; by his feet, his ubiquity, &c. For members or their
particular offices are not necessary to him, whose tacit pleasure commands a ready obedi-
ence from all things. What needs he eyes who is light itself? What needs he feet who
is every where ? Why would he go in, when there is not a place out of which he can go ?
What occasion has he for hands, when his silent will is the builder, contriver, or architect
of all things ? What needs he ears, who knows even the most secret thoughts ? or a
tongue, when his very thoughts are commands ? These members are necessary, for men
not for God, because man's purposes are ineffectual, without the assistance of organs to act
by, but God's bare will is action producing effects at his mere pleasure. To conclude,
he is all eye, because every part of him sees all ! all ear, because every part of hivn hears
all," &c.
Human Affections ascribed to God.
Here we must note the difference of human affections, for some are attributed to God, as
being truly in him, yet not in that imperfect manner or J way of accident, as they are in
man, but far more purely and eminently, and that essentially and substantially too. And
so all words which express human affections, are first to be separated from all imperfec-
tions, and then understood of God. The words of Augustin|,| are notable : " The anger of
a man (says he) causes a disturbance and a torment in his mind ; but the wrath of God
executes its vengeance with a perfect equity and tranquillity, void of all disturbances ; the
mercy of man has some mixture of heart-misery, and from thence in the Latin tongue hath
its derivation. The apostle exhorts not only to rejoice with rejoicing, but also to weep
with them that weep. But what man of a sound mind can say that God can be touched
with any anxiety or torture of mind, the scripture every where affirming him to be full of
mercy. The zeal of men is often tainted with a mixture of spite, envy, or some other
disorderly passion ; but it is not so with God, for though his zeal is expressed by the same
word, yet it is not in the same manner with the sons of men."
The words of Chemmtius^[ deserve notice. "Scholars (saith he) by a depraved appli-
cation of that rule, that** accidents have no place in God, have taken away all affections
from him ; and that most sweet consolation, Hos. xi. 8, 9, ' My heart is turned within me,
my repentings are kindled together. I will not execute the fierceness of mine anger, I
will not return to destroy Ephraim," (for I am God and not man) they affirm should be
taken according to effection, not affection. It is true indeed, that accidents have no place
in God, his commiseration is not such an. affection as ours ; but in regard his mercy
* Documenta liabitantis in nobis Messiez, ut quod verbo suo, erigit et solatur, <"c.
f Tertul. Lib. de Trinit. Eolio, 601. Efficacies Divinte per membra monstrantur, $
\ Per modum accidentis:
Per modum essential sen substantial.
|| Tom; iv. lib. 2. ad Siraplicianum. qujest. 2. Misericordia, quasi miseria cordis,
^T In loc. Tlieolog. p. 29. ** In Deum won cadit accidens.
PART I.] AN ANTHROPOPATHY. 49
is not distinguished from his Essence, it is certain, that it must be much more ardently in
God, than we are able to think, &c.
When joy or rejoicing are attributed to God, it either denotes his delight and pleasure
in his creatures, Psal. civ. 31, " The Lord shall rejoice in his works ;" or else his gracious
favour and propensity to his Church, as men take joy in things very dear to them, Isa.
Ixii. 5, " As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee."
So Deut. xxviii. 63, and xxx. 9, Jer. xxxii. 41, &c. There is a joy in God, which exerts
itself in gracious effects, but which is infinitely greater than it is in men, or can be thought
by them. ' -
2. There are certain human affections, which according to their descriptions in a proper
way of speaking are not in God, but are used by way of similitude to signify something di-
vine (as we said about human members), and on that account are ascribed to God, of which
kind in order.
Sadness and grief of mind is attributed to God, by which his displeasure, and
the withdrawings of his grace and favour are signified, Isa. Ixiii. 10, " But they re-
belled and vexed his Holy Spirit : therefore he was turned to be their enemy, and he fought
against them," that is, they have perpetrated such wickedness against their proper con- .
sciences, that the Holy Spirit has forsaken them, and justly withdrawn his grace. The
like is said, Psal. Ixxviii. 40, " How often did they provoke him in the wilderness, and grieve
him in the desert ?" so.Eph. iv. 30, * " Grieve not the Holy Spirit of God, whereby ye are
sealed unto the day of redemption," that is, speak not so corruptly and profanely as to
provoke the Holy Spirit to withdraw his gracious gifts and operations from you, and
instead thereof to inflict wrath and punishment upon you. So Gen. vi. 6, " And it
repented the Lord that he had made man on the earth, and it grieved him at his
heart," that is, their malignity so displeased him, that he manifested his divine decree
to punish them. The Chaldee-f- renders it, "And he said in his word that he would break
their power according to his will."
So Judg. x. 15, " And his soul wasj grieved for the misery of Israel," that is, as the
Chaldee renders it, Qie grieved, or his soul was aifected with anguish;] by which grief the
commiseration and compassion of God, for the afflictions and calamities of Israel is
noted. The like phrase of the indignation and averseness of God is used, Zech. xi. 8.
The word broken when ascribed to God is also of the same sense, as Ezek. vi. 9, " I am
broken with their whorish heart which hath departed from me," that is, I am affected with
grief, and as it were compelled to decree their punishment, as verse the 10th.
Repentance is ascribed to God, by which likewise his divine displeasure against man's
iniquities, and the infliction of punishment is noted, Gen. vi. 6, 1 Sam. xv. 35, Jer. xviii.
10.
Sometimes (if the speech be with reference to men that by serious repentance are con-
verted to God) it denotes divine commiseration, and a taking away of punishment Exod.
xxxii. 12, 14, 2 Sam. xxiv. 1G, Psal. cvi. 45, Jer. xviii. 3, and xxvii. 3, Hos. xi. 8, Joel
ii. 13, 14. Upon which place Tarnovius thus expresses himself, " The condition of men
being changed, the immutable God is not changed, but the thing itself ; for he willeth al-
ways, that it should go ill with the obstinate, and that they should perish eternally, but
that the holy and regenerate should be truly happy in this and the other world." When
God to converted souls, remits that punishment which he denounced to wicked and nefari-
ous sinners, he is said to repent of the evil by an anthropopathy, because he seems to do
that which repeating men do, otherwise cannot properly repent because he is not a man,
1 Sam. xv. 29.
Augustin sa}s, that the repentance of God' is not after any error, but the change *
of things and constitutions in his power is noted, as when it is said, that he repents,
the change of things is signified, the diviue prescience remaining immutable ; and when
he is said not to repent, it is to be understood, that things are unchanged.
* fj.r) AvTrerre TO jrj'v j ua, &u. Ne coutristutis syiriltim, #'C.
f Et dixlt verbo suo, sc confracturum potentlaw eonim secioiidum volanlatem. suum.
$ Or shortened, so it is iu tlic Hebrew.
Lib. 17. de Civit. Dei.
H.
50 AN ANTimorOPATHY. [BOOK 1,
Polanus * says, that the repentance of God is not a perturbation or grief arising from
any sense of error in his counsel or divine decree, which is immutable, 1 Sam. xv. 29.
But the change of his works, the divine will remaining unchanged, &c. Its causes are
the sins or repentance of men, &c.
Anger, revenge, hatred, when attributed to God, are by some referred to this head.
Where we are to note, that these words are not ascribed to God by way of anthropopathy,
for God most truly, properly, and for infinite reasons, is justly angry with sinners, takes
vengeance on them, or afflicts them, Jer. ix. 9, Nahum i. 2, &c. He truly hates sinners
and hypocrites, Psal. v. vi., Isa. i. 14, &c., (-f although these things are ascribed to him
without any perturbation, confusion, or imperfection,) yet there is an Anthropopathy in
certain words and phrases by which these affections are wont to be expressed. Thus
breath, or to breathe, do sometimes note the anger of God, by a metaphor taken from men,
who in the vehement commotion of anger, do draw their breath more strongly than ordi-
nary, Exod. xv. 8, Job iv. 9, Isa. xxx. 28, Ezek. 21, 31.
Where it is said, Deut. xxviii. 63, J " The Lord will rejoice over you to destroy you," &c.,
it denotes his alacrity to inflict punishment, answering to his rejoicing over them to do
them good. When a thing is said to be burdensome or wearisome to the Lord, Isa. i.
14, it notes his aversation and hatred. He is said to receive consolation, when he
avenged himself of his enemies, as revenge is wont to be sweet to abused and angry
persons, Isa. i. 24, and Ivii. 6, Ezek. v. 13. .
Zeal or jealousy is ascribed to God, to denote 'his most ardent love to be-
lievers, and his care of their safety joined with an indignation against their enemies,
Isa. ix. 7, Zech. i. 14, 15, Joel ii. 18. It also sometimes notes God's vehement anger
against stubborn, rebellious sinners, who violating that faith, by which God espoused
them to himself, commit spiritual adultery, Exod. xx. 5, Numb. xxv. 11, Zech. viii. 2.
So in Hiphil, men are said to provoke God to jealousy by their idolatry and sins, Deut.
xxxii. 16, 21, 1 Kings xiv. 22, Ezek. viii. 3.
Human Actions ascribed to God.
THESE we shall distribute according to those more eminent faculties.
(1.) That which is intelligent and rational.
(2.) That which is sentient or animal.
Actions which respect the intellect and reason, and from which (as from the first
principles) things flow, are either internal or external, the internal which by anthropopathy
are attributed to God, are
Knowledge, which must not be generically understood, for that most properly, and most
perfectly belongs to the omniscient God, but such a knowledge as is experimental, and ar-
rived unto, by some special acts, or new acquisitions, as Gen. xviii. 21, " I will go down
now, and see whether they have done altogether according to the cry of it, which is come
unto me, and if not, I will know." The omniscient Jehovah speaks of himself after the
manner of men, who when they would know a thing, repair to the place where it was done,
that by autopsy or personal sight, and other mediums, they may be assured that it is so.
Gen. xxii. 12, " For now do I know that thou fearest God," &c. God knew it before,
and had a most exact prospect into Abraham's heart, but such an illustrious example of
faith and obedience, was never externally shown ; which done Jehovah says by the
angel, Now I know, &c., that is, by a manifest and external proof, thy hearty faith
> " -
* In syntag. Theol. p. 194.
f Licet alsque ulla perturb atione, arafm aut imperfectione tcec sint Deo triluenda.
% in this text there is a figure called Antanaclasis, which is when the sarae word is repeated in a various
or contrary signification ; here is a rejoicing to do good, and a rejoicing to destroy.
, aKisque mediis certi de eafitmt.
PABT I.]
AN "ANTHKOPOr'ATIlY.
51
and obedience is now apparent. See Gen. xi. 25, Deut. viii. 2, and xiii. 3, Psal. xiv. 2.
To this may be referred what Paul says, Phil. iv. 0, "la every thing by prayer and sup-
plication let your requests be made, known * unto God." By prayers being made known
unto God, he intimates that they are grateful to him, and assuredly heard. See Acts x.
4, Psal. i. 6, and xxsi. 2, 8, 19.
Ignorance, which is the opposite to knowledge, is attributed to God, by which is denoted
his displeasure, hatred, anger, and aversation, Isa. xl. 27, " Why sayest thou, Jacob,
and speakest, Israel, my way is hid from the Lord ?" &c., that is, we are hated and
neglected by God, neither does he regard our affairs. Hence Christ says to the reprobates
in the day of their judgment, Matt. vii. 23, " I never knew you, depart from me, ye that
work iniquity." See Matt. xxv. 12, Luke xiii. 25, 27, &c.
To this head may. be referred those questions which God asks as if he had been igno-
rant, whereas in proper speaking there is nothing hid from him, neither has he any need
of being informed,'as Gen. iii. 9, " And the Lord called unto Adam, and said unto him,
where art thou ?" This was no interrogation of ignorance, but a summons to an unwilling
appearance, reducing into Adam's mind how much he was changed from that blessed state
of immortality, after his. fall.
Ambrose f upon the place says, " Where is that (well-known guilty) confidence of
thine ? Thy fear argues a crime, and thy skulking, prevarication. Therefore where art
thou ? I do not ask in what place, but in what state ? whither has thy sin hurried thee,
that thou hidest thyself from God, whom before thou hast sought." This is more a
chiding, than a question ; from what good, from what blessedness, from what grace, and
into what misery, art thou fallen ? Gen. iv. 9, " And the Lord said unto Cain, where is Abel
thy brother ? : ' AugustinJ says, he asks not as an ignorant, that would fain know, but as
a Judge to punish the guilty See Gen. xxxii. 27, Numb. xxii. 9, 1 Kings xix. 9, 13,
2 Kings xx. 14, 15, Isa. xxxix. 3, 4. So the questions of Christ, Matt. xxii. 20, 45,
Luke viii. 45, &c.
To this' may also be referred when God seems to deliberate, as if he had not known
(or doubts) what to do. "
Junius in his commentary, on Ezek. xx. 8, says thus "God, that he may more amply
show the wonders of his mercy, seems in Scripture to use a consultation with himself
after the manner of men, and then, as if swayed by mercy to his creature, though a
sinner, after his disputes in his own mind, and a (seemingly) doubtful conflict, in-
clines at last to a sentence of mercy." of which there is an eminent instance in Hos.
xi. 8, 9, " How shall I give thee up, Ephraini ? How shall I deliver thee, Israel? My
heart is turned within me, my repentings are kindled together. I will not execute the
fierceness of niy anger, I will not return to destroy Ephraim, for I am God, and not man,"
&c. So when God is said to " search the heart and reins," which must not be under-
stood as if they were before unknown to him, but a most exact and infinite knowledge
is denoted by this phrase. So Paul says of the Holy Spirit, " that it searcheth all
tilings, yea, the deep things God," 1 Cor. ii. 10. Search and inquiry goes before
knowledge in men, and without it they can scarce arrive at any certain excellency in
science, therefore this phrase is only used to signify the infinite perfection of knowledge
in the Holy Spirit by an. anthropopathy.
Remembrance is attributed to God, sometimes in good part, signifying that he will
give help and relief unto men after hard calamities, in which he seemed "to forget them,
as Gen. viii. .1, " And God remembered Noah, and every beast or living tiling :" upon
which Luther in his comment, says, " Although it be true, that God always remembers
his, even when he seems to forsake them, yet Moses here signifies, that he was mindful of
them, even with respect to sense, that is, so far as to make a signal and manifest discovery
thereof, which before by his Word and Spirit he had promised. See Gen. xxx. 22, Exod.
ii. 24, 1 Sam. i. 11, 19, and several other places.
Divine remembrance towards men denotes the benevolence, affection, grace, and
good will of Jehovah towards them, Psalm cxv. 12, and cxxxvi. 23, Neh. v. 19,
Lib. 12. coutra Faustttm Manick. Cap. 10.
f De parttd. C. 14.
Atr<a\es-aT77, cerlissima scietitia.
H 2
52 -AN ANTHE'OPOPATHY. [BOOK 1,
and xiii. 22, 31, Luke xxiii. 42, Acts x. 4. After .the same manner, the remembrance
of his covenant is attributed to God, by the sight of which he becomes a gracious
Benefactor to men, Gen. ix. 15, 16, and vi. 5, " And the remembrance of his mercy,"
Psal. sxv. 6, " Of his word," Psal. cxix. 49.
Jerome in his comment on Lament, v. 1, saith, "Remembrance is ascribed to him, who
could never forget any. It is not to refresh his memory, that the Divinity is so prayed
to, for all things past and to come are present with him. It is unbecoming, to attribute
oblivion to so great a Majesty, but he is prayed to remember that he would quickly
afford help to the needy, and that his grace may be made manifest which before was
hidden." .
To remember, when it is applied to God with respect to bad men, signifies the execu-
tion of punishment and vengeance upon them, Psalm xxv. 7, Ixxix. 8, and cxxxvii. 7,
Isa. xlv. 25, Rev. xviii. 5. He is said " to remember the blood of the innocent," when
he revenges its violent effusion, or unjust slaughter, Psal. ix. 13.
Forgetfulness or oblivion is attributed to God, which signifies that he disregards, and
leaves men exposed to evils, without any comfort or help, as if he had quite forgotten
them, 1 Sam. i. 11, Psal. ix. 18, xiii. 1, and xlii. 9, 10, Isa. xlix. 15, Jer. xxiii. 39, Hos.
iv. 6, &c., Luke xii. 6, "Are not five sparrows sold for two farthings ? and not one is
forgotten before God," that is, God has a care of every individual creature and sustains
them. Sometimes God is said to forget when he delays and defers the punishment of
the wicked, for their deeds, Psal. Ixxiv. 22, 23, Amos viii. 7, Job xii-. 7, " And know
that God hath forgotten thee (so HTD signifies) for thine iniquity," that is, he delays your
punishment, and does not rigidly exact, according to their greatness, agreeing in sense
with our translation, which runs thus " And know therefore that God exacteth of thee
less than thine iniquity deserveth."
Thought/illness or thinking is ascribed to God, by which his will, sentence, or decree is
understood, Gen. 1. 20, " You thought evil against me, but the Lord thought it into
good," so the original has it, that is, he turned it into good, or as our translation hath
it, " meant it unto good." Here is an antanaclasis of one verb properly applied to
malignant men, but to God by an anthropopathy, alluding to the former. See Psal.
Ix. 5, 6, and xcii. 5, t>, and cxxxix. 16, 17, Isa. Iv. 8, 9, Jer. iv. 28, xxix. 11, and li.
12, &c.
Hitherto of the inward acts of man The external or outward acts, which are obvious
to the notice of sense, for order's sake, may be distinguished into the actions.
(1.) Of the mouth.
(2.) Of the hands.
(3.) Of the feet.
Hissing is attributed to God, by which, a divine call, or summons of God, for men to
gather together, and appear in a certain place, is noted, as Isa. v. 26, and vii. 18. For
it is customary with men oftentimes to call certain beasts to them that way. This hissing
of God is used in a good sense, Zech. x. 8, " I will hiss for them, and gather them, for I
have redeemed them, and they shall increase as they have increased," which is understood
of the gathering of the church by the voice of the Gospel.
Breathing is ascribed to God, Gen. ii. 7, " And he breathed into his face the breath
of life," that is, he. endued the body he had formed with a living soul, in the image of God.
Sometimes it denotes God's anger, the metaphor being taken from angry men, who then
puff and blow strongly, as Ezek. xxi. 31, "I will pour out mine indignation upon thee, I
will blow or breathe against thee," &c. See Acts ix. 1.
Laughing and deriding are attribiited to God, Psal. ii. 4, " He ihat sitteth in the
heavens shall laugh, the Lord shall have them in derision." Psal. xxxvii. 12, " The wicked
plotteth against the just, and gnasheth upon him with his teeth." Verse 13, " The
Lord shall laugh at him, for he seeth that his day is coming." This is spoken by an
anthropopathy, the metaphor being taken from a wise and prudent man, who (when he
sees some heady and inconsiderate undertaker, rush on towards his fancied exploits,
PART I.]
AN ANTHROPOPATHY.
53
without deliberation, or a solid foundation laid, and bragging of extraordinary matters)
has him in contempt, and, as it were laughing in his sleeve, expects an unhappy
event, that is to say, when this mountain shall bring forth a mouse, as is vulgarly spoken.
So men deride an enemy that threatens, when he has no strength or power to execute his
menaces. But this phrase notes the most wise providence of God which slights the
folly of his enemies,. whom he tolerates for a time, and to whose malice he hath appointed
hounds, and at the appointed season, confounds, tramples on, and destroys them. As it
is is said of wicked and stubborn men, Prov. i. 26, " I will also laugh at your calamity, I
will mock when your fear cometh." By which is to be understood, the neglect and rejection
of the wicked in their adversity. As if he had said even as you neglect and despise my
wholesome admonitions, so will I despise aad neglect your applications, and reject you
when your calamities come, &c.
Kissing is ascribed to God, when the speech is of the Son of God incarnate, as Cant. i.
2. Where the optative words of the mystical spouse, viz., the church, are had, " Let him
kiss me with the kisses of his mouth." Upon which place the Cbaldee says, that it is
allusive to God's speaking face to face to the Israelites, as a man does to his friend, and
kisses him for love. But more truly it is to be understood or expounded of the promulga-
tion or publishing of the Gospel by the Son of God made man, John i. 17, 18, 1 Tim. i.
10, 11, Heb. i. 1, &c.
Solomon says,-J?rov. xxiv. 26, " That every man shall kiss his lips that giveth a right
answer, which by* way of eminency is applicable to him, of whom it is said, Isa. 1.
4, " The Lord hath given him the tongue of the learned, that he should know how to
speak a word in season to him that is weary " and Psal. xlv. 2, " Into whose lips grace is
poured." Jehovah kissed (that is, showed intimate tokens of his love to) his people in the
Old Testament times, by many appearances, and by Moses, prophets, and angels em-
ployed to make discoveries of him, but this came short of this kiss, which the church (under
the term of spouse) here desires. " Let him kiss me with the kisses of his mouth," that
is, let him comfort me with a manifestation more eminent than the former, viz., of Christ's
coming into the flesh, and completing the work of redemption.
The paraphrase of Origen-f- upon this text is liow long will my spouse send me kisses
by Moses, and the prophets ? Now I long to have them, personally of himself let him
assume my natural shape, and kiss me in the flesh according to the prophecies, Isa. vii.
14, " Behold a virgin shall conceive, and bear a Son, and shall call his name Immanuel,"
so that this is a prayer for the incarnation of Christ, the blessed spouse, and Bridegroom
of our souls, Heb. i. 1. To this divine kiss by a mutual relation faith answers, Cant. viii.
1, " that thou wert as nay brother, that sucked the breast of my mother ; when I should
find thee without, I would kiss thee." .But which the sincere love of the Church, and the
unblemished obedience of faith, is "understood.
Psal. ii. 12, " Kiss the Son lest he be angry," by which the kings of the earth, and the
potentates in the world, are instructed to yield homage and obedience to the King of
Glory, Christ the Son of God, being exhibited in the world. For in former times subjection
was signified by a kiss, as Gen. xli. 40, 1 Sam. x. 1, 1 Kings xix. 18, Hosea xiti.. 2.
A military clamour, or the crying of a travailing woman, is attributed to God, Isa. Ixiii.
3, 4. By which is noted that his lenity, patience, and long forbearance, are changed
into a severe vengeance. Junius and Tremellius do remark from Vegetius, that the Ilo-
man soldiers were wont in the beginning of battle to fall on with a horrible clamour to
daunt the enemy.
Also a travailing woman, though in great pain, yet patiently endures it to the utmost
extremities of her throes, and then being overcome by the violence of her grief breaks out
into cries and vociferation, which most elegantly expresses the patience and forbearance of
God, and the extremity of his wrath when provoked. See Psal. Ixxviii. 65, 66, Rom. ii. 4, 5.
* Kar e|o%rji/.
t Hornil. iu Cant. Jcrom. interpr. Tom. 4. fol. 80.
J Pulcherrime divines fj.a.KpoQufj.ia.1, et subsequently vindictai gravissima condilio exprimitur.
. *
54 AN ANTHROPOPATHY, [BOOK 1,
Speaking and speech, are attributed to God. "Where we must note that those places
of scripture wherein God is said to speak or titter certain words, that he might manifest
his divine pleasure to men that way, do not belong to this place. God sometimes thus
spake immediately as to our first parents, Gen. ii. 16, and iii. 9 ; to Noah, Gen. vi. 13 ;
to Abraham, Gen. xii. 1, chap. xvi. xvii. and xviii. ; to Moses, Exod. iii. 4, 5, and the fol-
lowing verses ; and to patriarchs, prophets, &c., in the Old Testament.
2. Sometimes God did speak mediately, by divinely-inspired men, in whom a mind
enlightened by the Spirit of God was formed into words. An account of such* is found
every where in scripture, as also of angels who are his ministering spirits. Now God does
not speak thus by way of anthropopathy or metaphor, but truly and properly, although in
a far different and more excellent manner than men do, or can think.
But that speaking of God which belongs to this figure is,
(1.) When the effectual or efficacious decree of the divine will about the creature, and
the executions thereof, is revealed or expressed after the manner of human speech, as Gen.
L 3, " And God said, let there be light, and there was light," (suitable to Cor. iv. 6,
where it is written, " And God who said, or commanded the light to shine out of darkness ;"
verse 6, " And God said, let there be a firmament in the midst of the waters," and verse
9, " And God said, let the waters under the heaven be gathered together," &c. ; &id verse
11, " And God said, let the earth bring forth grass," &c. ; verse 14, " And God said, let
there be lights in the firmament of the heaveus ;" and verse 20, " And God said, let the
waters bring forth abundantly the moving creature ;" and verse 24, " And God said, let the
earth bring forth the living creature," &c. Kab. Mos. Maimon.-}- says, that this phrase in
the creation (and God said) is to be understood of the will, and not of speech ; because
speech by which a thing is commanded, must of necessity be directed to some being or
object capable to execute his commands, but no objects of such a capacity had then being ;
therefore of necessity it must be understood only of God's will.
Museulus in his comment, says, that Moses speaks of God after the manner of men,
not that God spoke so. For by his word the virtue and efficacy of his will is ex-
pressed, &c., for what we would have done. That it might be understood, believed, or
done, we express ourselves by the prolation of a word ; and when God's will is ex-
pressed, it is called a word. God is a Spirit, and uses no corporeal or organical speech,
no transient voice, nor Hebrew, Greek, or other idiom, unless in some temporary dispen-
sation he was pleased to utter himself organically, which has no place here, &c. So the
appellation of names given to the creatures, verses 5, 8, 10, which is ascribed to God,
notes only his decree and divine constitution that men should so call them.
So the blessing of God to fishes, fowl, &c., verse 22, denotes his real appointment of the
multiplication of their respective kinds. Upon which MusculusJ very well says, " If you
consider that God speaks to Aquatiles or watery creatures, you will judge it a wonderful
kind of speech ; but he speaks not to their ears, but to their natures, to which by the vir-
tue of his word he hath given a power and efficacy to propagate their own kinds."
From this description of the creation, the divine force and efficacy of God's will in the
creation and conservation of the creatures (which is so conspicuous) is called the Word of
God, Psal. xxxiii. 5, 6, cvii.. 20, and cxlvii. 15, 18, Heb. i. 3, and xi. 3, 2 Pet. iii. 5, 7,
&c. So in other decrees of the divine will, God is said to speak, Gen. viii. 21, " And the
Lord said in his heart, I will not again curse the ground," that is, he so constituted and
decreed it, that by Noah it should be so manifested unto the world.
Psal. ii. 5, " Then shall he speak to them in his wrath," that is, he will crush his ene-
mies with horrible judgments and punishments.
Sometimes the decrees and appointments of the Trinity by way of dialogue or
colloquy, among the Divine Persons, as Gen. i. 26, " And God said, let us make man in
* Quorum -no\i 6pv\\riToy ulivis prostat.
f Cum efficax divince voluntatis de Creaturis decretum, ejusve JSxecutio per modum loqitela humuna
erpnmilur, %-c., In more Nebochim, Part 1. Cap. 65.
| Scnedictio divina, quee ad pisces, et aves prolata esse a Deo dicitur, Versu 22. realis est muttiplica-
tionis specierum illarum conslitutio.
PABT I.]
AN ANTHROPCXPATHY.
55
our likeness or image, &c., and chap. ii. 18, " And the Lord said, it is not good that the
man should be alone; I will make him an help meet, for him ;" and Gen. iii. 22, "And
the Lord God said, behold, the man is become as one of us," &c. ; Gen. xi. 6, " And the
Lord said, behold, the people is one, and have one language go, let us go down, and
there confound their language." By this deliberate way of expression, the decrees of the
Holy Trinity, and their effectual power of operation, are noted, Psal. ii. 7, " I will declare
the decree, the Lord said unto me, thou art my Son, this day have I begotten thee
ask of me and I will give thee the Heathen for thine inheritance." Psal. ex. 1, " The
Lord said unto my Lord, sit thou at my right hand," &c. These phrases signify the most
holy and most efficacious discerning and efficiency of God's will.
To this speaking of the Father answers the hearing attributed to Christ, John viii. 26,
40, and xv. 15, and to the Holy Spirit, John xvi. 13.
For this cause (among others) the Son of God is called the word, 76A- for by him a
manifestation of the internal speech of the Holy Trinity (that is their divine decrees) for
man's salvation is made unto us, John i. 1, 13, 14, &c.
So much of speech in general. More particularly rebuking or chiding is attributed to
God, by which its real effect, or destruction, is noted, of which you may see examples,
Psal. xviii. 15, 2 Sam. xxii. 16. Where tempests, earthquakes, &c., are said to be at
God's rebukes, and Psal. civ. 7, that at his rebuke the waters fled, that is, were separated
from the earth, Gen. i. 2.
To rebuke, in proper speaking, two things are requisite.
(1.) That that which is reprehensible, may be checked.
(2. That it maybe corrected or amended ; these maybe aptly applied to God's creating
word, for when he said, " Let the waters under the heaven be gathered together into one
place, and let the dry land appear ;" in the first the indigested confusion of things is re-
prehended, and in the second they are corrected, and rightly disposed of into their proper
places. Musculos on this place annexes this marginal note " that it is an invincible ar-
gument of Christ's divinity, that at his rebuke the winds and seas were obedient," Mark
iv. 39, Luke viii. 24. See Psal. ix. 5, Ixxvi. 6, and Ixviii. 30, Isa. xvii. 13, Zech. iii. 2.
Rebuke signifies destruction, Deut. xxviii. 20. Calling, when ascribed to God, signi-
fies its real product or effect, as 2 Kings viii. 1, " The Lord hath called for a famine, and
it shall also come upon the land for seven years." Psal. cv. 1 6.
Rom. iv. 7, God's commanding inanimate or irrational creatures denotes a direction for
some certain work to be done or omitted, as Isa. v. 6, "I will also command the clouds,
that they rain no more upon it." See Isa. xlv. 12.
Answering is attributed to God, when he is said to answer men's prayers, 1 Kings ix.
3, Psal. iii. 4, 5, Isa. Iviii. 8, &c. lllyricus says, that in hearing God answers in a three-
fold manner.
[1.) By the very hearing, for every man that prays earnestly, requests that.
By some testimony of his Spirit, that we are heard.
By granting the petition, which is the most real and apparent answer.
Contrary to this, is God's silence when his people pray, by which his delay in comfort-
ing and helping them is noted, as Psal. xxviii. 1, " Unto thee, Lord, do I cry be not
deaf toward me," &c. So Psal. Ixxxiii. 1. And God is said to answer when he takes
pleasure in man, Eccl. v. 20, and ix. 7.
The Lord is said to be a witness, when he declares the truth of a thing in fact, or justly
punishes liars, 1 Sam. xii. 5, Jer. xlii. 5, Mai. iii. 5, &c. " The Lord hath been a witness
between thee and the wife of thy youth," Mai ii. 14, that is, to join them in an individual
society of life.
A judicial inquisition, which inflicts revenge and punishment upon the guilty, is noted
in these texts, Gen. ix. 5, Josh. xxii. 23, Psal. ix. 12, and x. 14, 15. The metaphor is
taken from the custom of judges, who, by the examination and weighing of testimonies,
first inquire into the case, and then proceed to sentence.
56 AN ANTHBOPOPATHY. ' [BOOK 1,
By numbering the most exact care and providence of God is noted, as men keep accounts
of affairs that concern them much,-, Psal. Ivi. 8, " Thou tellest my wanderings, put thou
my tears into thy bottle, are they not in thy book?" Matt. x. 30, " But the very hairs of
your head are numbered." Also his most exact knowledge of things that are innu-
merable to us, Psal. cxlvii. 4, " He telleth the number of the stars, he calleth them all by
their names." Isa. xl. 26, " He bringeth out their host by number, he?ealleth them all by
their names, by the greatness of his might," &c.
By the term selling, a delivery into the power of the enemy, by an offended God, is
noted, as things that are sold by men, are translated into the right, power, and property
of another, as Deut. xxxii. 30, " How should one chase a thousand and two put ten thou-
sand to flight, except their rock had sold them ?" Judg. ii. 14, " And the anger of the
Lord was hot against Israel, and he delivered them into the hands of spoilers, that spoiled
them, and he sold them into the hands of their enemies round about," &c., and chap. iv.
9, " The Lord shall sell Sisera into the hand of a woman," &c. See Psal. xliv. 12, Isa. 1.
1, Ezek. xxx. 12, &c.
By the term buying is signified redemption, by and through Christ, as 1 Cor. vi. 20,
" For ye are bought with a price, therefore glorify God," &c., and 1 Cor. vii. 23, " Ye are
bought with a price, be ye not the servants of men." So Gal. iii. 13, and iv. 5, 2 Pet. ii.
1', Rev. xiv. 3, 4. The price which purchases this mystical buying is the blood, death,
passion, and merit of our blessed Saviour.
The second kind of 'actions, which are proper to the hands, are either general or special.
In general there is ascribed to God by an anthropopa'thy.
Labour, in the work of the creation. So Job calls himself the " Labour of his hands,"
Job. x. 3, that is, fashioned and formed him in his mother's womb, of which he emphati-
cally speaks in verse 8, " Thine hands have made me, and fashioned me together round
about." The Hebrew word '3i32 properly signifies the forming of a thing with great labour,
art, and diligence : in other places it denotes anxiety, grief, and trouble ; setting forth
the exceeding wisdom of God in the creation, or forming of man, which is expounded in
the 10th and llth verses, with more special and emphatical words, " Hast thou not poured
me out as milk, and curdled me like cheese. Thou hast clothed me with skin and flesh,
and hast fenced me with bones and sinews," &c. Psal. cxxxix. 13, 14, 15. This divine
work is spoken of, " Thou hast covered me in my mother's womb I will praise thee, for
I am. fearfully and wonderfully made ; marvellous are thy works, and that my soul know-
eth right -well My substance was not hid from thee, when I was made in secret, and
curiously wrought in the lowest parts of the earth," &c. The Hebrew translated opn (cu-
riously wrought) is very emphatical, for it properly signifies to paint with a needle, or the
texture or weaving various figures and pictures, in arras or tapestry hangings, or garments
interwoven or wrought with many curious colours. The formation of man is therefore
compared to such a work, because * of its marvellous order, symmetry, and contexture
of various members, veins, arteries, bones, flesh, skin, &c.
In the work of redemption, the passion and death of Christ is called labour, as Isa. xliii.
24, " Thou hast made me labour in thine iniquities " (so the Hebrew.) " He shall see
the labour (or travail) of his soul," Isa. liii. 11; This conies to pass in a two-fold respect
which attends labour, as
(1.) Anxiety and toil : then
(2.) The utility and profit that follows, for the word comprehends both, according to
that saying, Gen. iii. 19, "In the sweat of thy face shalt thou eat bread," where the toil
and profit are joined. The toil and anxiety of Christ in the work of our redemption is
largely described by the Evangelists ; and how great the profit and benefit of it (with
respect to the unspeakable blessing it brought to poor mankind) is evident to every soul
that has tasted of his grace.
* Ob mirabilem, ex tarn variis, memlris, vents, arteriis, ossibus, came, cute quasi contexluram .
PART I.I AN ANTHHOrOPATHY. 57
To labour is opposed rest and recreation, which by this figure is attributed to God, Gen.
ii. 2, " And God rested on the seventh day from all his work, which he had made" and
verse 3, " And God blessed the seventh day and sanctified it ; because that in it he had
rested," &c. This rest in God, presupposes no weariness (as it does in men) but the com-
pleting, end, and perfection, of his admirable work, of this great and incomprehensible fa-
bric, and so only a cessation from his creating work is to be understood. For among men,
the more arduous, laborious, and profitable the work is, the more pleasing and delectable
the artificer's rest is, when he completes it.
Some say that the word J~u rest, is properly attributed to God, which does not strictly
signify rest, as nis does, but a bare and simple cessation, as Josh. v. 12, Job xxxii. 9, Rev*
iv. 8, &c. And commonly it is said, that he that ceases from his work, does rest, although
not weary, but in full strength and vigour.
Be it so, but for nro the word rn: is put for the very rest here spoken of, Exod. xx. 11,
" For in six days the Lord made heaven and earth, and all that hi them is, and rested the
seventh day," &c. And if the word signifies a mere cessation without any previous weari-
ness, 1 Sam. xxv. 9, it is to be heedfully noted that it is said, Exod. xxxi. 17, "For in
six days the Lord made heaven and earth, and on the seventh day he* rested," was re-
freshed (or took breath ;) which word is also used, Exod. xxiii. 12, of the weary servant
after his labour, viz., on the seventh day shalt thou rest, and 2 Sam. xvi. 14, it is ex-
pressly opposed to weariness. Sion and the church is called the place of his rest, Psal.
cxxxii. 14, and Isa. xi. 10, which denotes Ms gracious presence, operation, and compla-
cency.
Of the special actions of men, a great many are attributed to God, by which his various
works of grace, righteousness, and wrath, are to be understood. As
1. He is said to wash away filth and sin, when he graciously remits it, Psal. Ii. 2,
"Wash me thoroughly from mine iniquity, and cleanse me from my sin." Isa.iv. 4, " When
the Lord shall. have washed away the filth of the daughter of Sion," &c.
2. He is said to hide the godly and believers when he protects and defends them, Psal.
xxxi. 20, "Thou shalt hide them in the secret of thy presence." Psal. Ixiv. 2, " Hide me
from the secret counsel of the wicked, from the insurrection of the workers of iniquity."
Psal.*ci. 9.
3. He is said to wipe when he destroys, 2 Kings xxi. 13, a"metaphor taken from dishes,
which are wiped or made clean by rubbing with the hands. He is said to wipe away
tears from off their faces, when he comforts and rejoices his people, Isa. xxv. 8, Rev.
vii. 17.
4. He is said to gird with strength when he comforts and supports, as Psal. xviii. 32,
and xxx. 11, 12.
5. He is said to build when he produces a being by way of creation, Gen. ii. 22, " And
the rib which the Lord God had taken from him, builded he a woman." See Exod. i.
21, 2 Sam. vii. 11.
6. He is said to bind up wounds, when he spiritually heals men and secures them from
mischief, Job v. 18, Psal. cxlvii. 2, 3, Isa. Ixi. 1, Hosea vi. 1, '" Come, let us return unto
the Lord ; for he had torn, and he will heal us ; he hath smitten, and he will bind us
up."
7. He is said to open the gates of heaven, when he bestows divine and miraculous
blessings, Psal. Ixxviii. 22, 23, 24, " Though he had commanded the clouds from above,
and opened the doors of heaven, and had rained down manna upon them to eat, and had
given them of the corn of heaven," &c. And also when he sends down rain, Deut. xxviii.
12. He is said to open the door of speech, when he affords a fit occasion, and saving
means to his Ministers of preaching the Gospel, 1 Cor. xvi. 9, 2 Cor. ii. 12, Col. iv. 3.
" To open the door of faith," when he calls and admits men to the faith and communion of
the church, Acts xiv. 27. " To open the heart and mind," when he gives the saving under-
standing of his word, Luke xxiv. 45, Acts xvi. 14, Psal. cxix. 129, 130.
8. He is said to hold the right hand of Cyrus, when he gave him a prosperous success in
ins warlike expedition against Babylon, Isa. xlv. 1.
I
* rat?.
SB AN ANTHEOPOPATHY. [BOOK 1,
9. He is said to conclude men in sin and unbelief, when, as a most just Judge, lie
declares them obnoxious to shij : and therefore liable to eternal damnation, Horn. xi. 3^,
Gal. iii. 22.
10. He said to try and prove, as silver is tried, (after the manner of goldsmiths, or
others concerned in metals,) when he purifies and tries the godly with crosses and afflic-
tions, Psal. xvii. 3, and Ixvi. 10, Zech. xiii. 9. So when he purifies and reforms doctrines.
Mai. iii. 2, 3, or destroys such as are obstinately wicked, Ezek. xxii. 18, &c.
11. He is said to break with a rod of iron, when he chastises and destroys, Psal. ii. 9,
and iii. 7, Isa. xxxviii. 13, and Lam. iii. 4, &c.
12. He is said to sift in a sieve, when he tries his people by calamities, and yet pre-
serves them, Amos ix. 9. And when he scatters or disperses his enemies like chaff, Isa.
xxx. 2ti. " To sift the nations with the sieve of vanity" that is, they shall be cast on
the eart.li, as through a sieve, that so dispersed they shall no longer appear. He compares
the multitude of the Gentiles, by whom Jerusalem was to be distressed, to dust or chaff,
which -is easily blown away, so that little will remain of a great heap.
13. He is said to make bald the head, when he despoils men of their ornaments, Isa. iii.
17 i!4, for the chief adorning of women was in their hair, as 1 Pet. iii. 3.
14. He is said to blot out of the book of life, which men are not accounted in the num-
ber of the saved, Exod. xxxii. 32, 33, Psal. Ixix. 28, 29. He is said to blot out sins,
when he remits or forgives them, Psal. xxxvii. 2, 3. For the scripture speaks as if there
were an account kept of them, in a certain written book, which because the Messias has
made satisfaction, are blotted or crossed out. See Col. ii. 13, 14.
15. He is said to devour or swallow, when he totally destroys, as Exod. xv. 7, Isa. xxv.
8, 1 Cor. xv. 54. He is said to make room or enlarge, when he vouchsafes deliverance
from difficulties and troubles, Gen. xxvi. 22, Psal. iv. 1, 2j and cxix. 31, 32.
He is said to direct or make plain the way, when he gives a happy issue and conclusion
to the endeavours of men, as Psal. T. 8, 9, Isa. xlv. 2, 13.
To loose or ungird the lions, when he makes men feeble and unarmed, and so incapable
of defence or offence, Isa. xlv. 1.
To pour out his anger, when he punishes, Psal. Ixxix. 5, 6, Ezek. ix. 8, and xx. 13,
21, 33.
To pour out his Spirit, when he largely distributes his gifts, Joel iii. 1, 2, Zech. xii.
10, Acts ii. 17, 18, 33, Kom. v. 5, Tit. iii. 5, 6.
To make void counsel, when he disappoints and blasts the purposes of men, Jer.
xix. 7.
To pour out a blessing, when lie plentifully distributes his benefits, Mai. iii. 10.
He is said to hew by the prophets, when he terrifies men by fearful admonitions,
and legal threatenings, as Hos. vi. 5 ; and when he spiritually kills them, as in the fol-
lowing verses.
He is said to stretch out the line of confusion, and the stones of emptiness, when he
leaves kingdoms and nations to the desolations of the enemy, Isa. xxxiv. 11. This meta-
phor is taken from architects, who use lines, perpendiculars, and little ropes, &c.
He is said to bear or carry, when he preserves, sustains, supports, and governs his
people, as Deut. i. 31, Exod. xix. 4, Isa. xlvi. 3, 4, Heb. i. 3.
He is said to break the head, when his wrath falls heavy and destroys men, Psal. ex.
5, 0, Iltb. iii. 13.
He is said to sling out the souls of David's enemies, as out of a sling, 1 Sam. xxv. 29,
that is, he will violently take it away, (as a stone out of a sling flies with greater force a
greater way, without further regard of him that throws it.) The metaphor is taken from
the weapons of David, which was a sling, &c. On the contrary, the soul of David is said
to be bound up in the bundle of life, denoting God's fatherly care of him in securing him
from death, which his enemies designed, and preserving him so safe, that nothing could be
forced away from Mm.
\
He is P.aid to make way to his anger, when with just judgments he recompenses
the uiijas: stubbornness and contumacy of the wicked, Psul. Ixxviii. 50, " He made way
PART I.] AN ANTHROPOPATHY. 59
for his anger, he spared not their souls from death, but gave their life over to the
pestilence."
He is Said " to weigh the mountain in scales, and the hills in a balance," Isa. xl. 12,
which notes with what facility and ease the Lord can sustain, and manage the whole
universe, even as men do a small pair of scales. The Lord is said " to weigh spirits,"
Prov. xvi. 2, by which his most exact knowledge of our minds and inward frames
is noted. This metaphor is taken from men, who do with a great deal of exactness
weigh things that they may know their value. See Prov. v. 21, xxi. 2, and
xxiv. 12.
God is said " to put his hook in the nose, and his bridle in the lips of his enemies/"
when he stops their fury, thwarts their purposes, and keeps them under, 2 Kings xix. 28,
Isa. xxxvii. 29.
He is said " to put the tears of the godly hi a bottle/' when he suffers them not to be
shed in vain, but preserving their memory, turns them to everlasting joy, Psal. Ivi. 8.
Christ is peculiarly said " to bear our sins," Isa. liii. 4, 12, by which their imputation to
him, and a full satisfaction is understood,* 1 Pet. ii. 24, " Who his own self bare our sins
in his own body on the tree, that we being dead to sin, should live unto righteousness, by
whose stripes ye were healed."
God is said " to cast our sins behind his back," when he forgives them, and remits the
punishment, Isa. xxxviii. 17, to which there is a contrary phrase, Psal. xc. 8, " Thou hast .
set our iniquities before thee, our secret sins in the light of thy countenance."
He is said " to shave with a razor, the head, and the hair of the feet, and the beard,"
when he makes a spoil and devastation of the land, and scatters small and great from
thence, Isa. vii. 20.-f- God here intimates that by the king of Assyria he would punish
the Israelites, so as that men, beasts, buildings, plants, &c., should be destroyed. " He says
" with a razor that is hired/' that they may know it would exact its own reward ; that is,
that the Assyrians, through greediness of prey and spoil, would make havoc of, and sweep
away all things. The Lord is said " to break forth upon his enemies/' when he disperses,
crushes, and slays them, 2 Sam. v. 20, and vi. 8.
He is said to shoot with an arrow, when he heaps swift and speedy vengeance upon the
wicked, Psal. Ixiv. 7, " But God shall shoot at them with an arrow, suddenly shall they
be wounded."
God is said " to write," which denotes his knowledge and providence, with respect to
grace and benignity, as when he is said to " write the godly in the book of Life," or his
book, Isa. iv. 3, Dan. xii. 1, or when he " writes his law in their hearts," Jer. xxxi. 33,
Heb. viii. 10, by which a renovation by the Holy Spirit is noted, that believers should
know, and. willingly obey the will of God, 2 Cor. iii. 3. Hence he is said " to grave
them upon the palm of his hands," Isa. xlix. 16, which shows his most faithful care and
eminent grace towards them. See Rev. iii. 12.
Sometimes his writing signifies his wrath and punishment of sinners, as when Job
says, " Thou writest bitter things against me," Job xiii. 26, that is, thou dost afflict me
with bitter and heavy strokes ; a metaphor taken from courts of judicature, where legal
sentences are recorded, Isa. Ixv. 6, " Behold it is written before me, I will not keep silence,
but I will recompense, even recompense into their bosom," by which divine knowledge is
noted ; a metaphor taken from men, who write down in a book or paper what they would
remember.
It is said, Jer. xvii. 13, " They that depart from thee shall be written in the earth, be-
cause they have forsaken the Lord, the Fountain of living waters," that is, such apostates
shall be excluded from heaven, and destined to eternal destruction.
God is said to " search Jerusalem with candles," that is, all their secret sins shall be
brought to light and punished, Zeph. i. 12.
* Q'fff, imp.-ilalio if./i frtotn, et plena, satisfactio inteltiyititr, 1 Pet. ii. 4.
']' Jiidicut so oprra lieyis Assyria .Isra.c.!i1as puniturum, ita ut homines, et inuincdia, etc. cedijir.ia c.t plttnire
vug It nl ur. Idea aitleui addil, cmiductitia, id sciaut ilfani novaculam suant iifi-cedcm fiat/id ff/tnr in, Ac.
60 AN ANTHROPOPATHY. '[ROOK 1,
He is said " to engrave the graving of one stone," &c. 5 Zech. iii. 9 ; which betokens the
wounds, languor, and passion of Christ, who is figured by that stone.
He is said "to put a hedge round about one," when he preserves him from the ma-
lignity of malicious spirits, Job i. 10 ; and to remove the hedge, signifies, that he
will leave them naked, exposed, and defenceless, Isa. v. 5, Psal. viii. 12, 13, and Ixxxix,
40, 41. When, he is said " to inclose man's way with hewn stones," it denotes a being
environed with afflictions and calamities, as Lam. iii. 9. " To hedge up the way with
thorns," as' Hos. ii. 6, signifies that God will by afflictions, and other means, hinder and
divert men from an intended sin and iniquity.
God is said " to seal up the hand of every man," Job xxxvii. 7, when he prohibits or
hinders their actions. It is said that " God the Father sealed Christ," John vi. 27, that is,
sent him forth, with divine authority for the good of men. See Cant. iv. 12, and viii.
6, Hag. ii. 24, where by seal is betokened that he confirms and preserves believers, in
truth and piety, 2 Cor. i. 22, Eph. i. 13, and iv. 30, as men fix their seal to that which
they would ratify and- confirm.
The Father is said " to draw men to Christ," John vi. 44, 45, 65, when he illuminates
the mind with his word, and bestows the true knowledge of salvation. So Cant. i. 4, Jer.
xxxi. 2, Hosea -si. 4, John xii. 32, 2 Thess. iii. 5. This is no violent compulsion, but a
benevolent flexion, bending, or disposition of a mind averse to goodness, and that by means,
as the word revealed and preached, &c.
It is said, Jer. xv. 7, " I will fan them with a fan," &c., that is, in my anger I will
disperse and destroy them. The word is properly taken, Isa. xxx. 24. It is said of
Christ, Matt. iii. 12, Luke iii. 17, " That his fan is in his hand, and he will thoroughly
purge his floor, and gather his wheat in his garner, but he will burn up the chaff with
unquenchable fire ;" that is, by the word of his power, and by afflictions and tribulations
he will segregate or separate the godly from the wicked, as by a fan or. winnowing, the
pure grain is divided from the chaff.
God is said " to sweep with the besom of destruction," Isa. xiv. 23, which intimates an
utter desolation, and spoil of inhabitants to the land.
It is said, Psal. Ixxvi. 12, "He shall cut of the spirit of princes;" the word translated
" cut off" is emphatical, and signifies, the lopping off the branches of a vine, leaving it
naked and desolate, and so it notes a deprivation of strength, courage, or life itself.
God is said " to anoint," when he comforts, lifts up, or makes glad his people, Psal.
xxiii. 4, 5, 2 Cor. i. 21 ; but most large, extensive, and copious is the unction of Christ,
our blessed Saviour, wherewith he is by the Father anointed for the salvation of poor sin-
ners, Psal. xlv. 7, 8, Isa. Ixi. 1, Luke iv. 18, Heb. i. 9, John iii. 34, Acts x. 38, &c.
A third kind of actions, which properly belong to the feet, are ascribed to God, as Gen.
iii. 15, "A breaking the serpent's head" whereby the serpent is meant the devil, who
seduced Eve in that form : and by the serpent's head, his power, and diabolical fierceness.
So the breaking of his head is to be performed by the Messias,* God-man, and signifies the
destruction of the power and kingdom of the Devil, and Man's redemption, from, its tyranny
and vassalage. Our Saviour is figured here as a magnificent hero, who with his feet
tramples upon the serpent or dragon, and breaks his head. But it is said that " the ser-
pent shall bruise his heel," by which phrase the passion and death of Christ is meant. To
this passage, the Apostle Paul alludes, Kom. xvi. i-0, " And the God of peace shall bruise
Satan under your feet shortly," &c.
Such a treading under foot as is used in a wine-press, is ascribed to Lam. i. 5,
by which the extreme oppression and affliction of men is noted. To this may be referred,
that emphatical phrase, Isa. Ixiii. 3, " I have trodden the wine-press alone," &c., which is
spoken of Christ, who by his merit and satisfaction freed us from our enemies, whom
he crushed under his feet.
Hitherto of actions which concern the rational soul, and such as concern the animal
faculty follow, which are threefold, as it respects the present purpose.
1. The actions of the external senses, which are five.
EABT I.]
AN ANTHROPOPATHY.
61
2. The actions of the locomotive faculty, or which respect motion, and local
situation.
3. Actions procreating or generating, which physicians call vegetative, but we reduce
it to the animal, for vegetatives are comprehended under it.
Seeing or sight is attributed to God, by which, (as was said before when we treated of
eyes) his most exact knowledge is intimated, Exod. xxxii. 9, " I have seen this people,
and behold it is a stiff-necked people," that is, I very well know how wicked they are.
1 Sam. xvi. 7, "A man* looketh on what is before his eye, but the Lord sees to the
heart," that is, he hath an exact prospect into the very thoughts of the heart, and
the whole inward frame of the mind, and accordingly judges. Psal. xi. 4, " The Lord's,
eyes behold, his eye-lids try the children of men." It is a singular passage which we find,
John v. 19, where Christ says of himself, " Verily, verily, I say unto you, the Son'can
do nothing of himself, but what he seeth the Father do ; for what things soever he doeth,
these also doeth the Son likewise." Here the sight of Christ is equal with the omniscient
Father's, and consequently His omnipotence is equal and his evepysm, energy, or power,
in operation. Upon this and the following verse, Erasmus thus paraphrases,f " I
affirm it again, and again, that the Son, who wholly depends on the Father, can of
himself do nothing, forasmuch as he is not of himself, but what he sees the Father
do, the same does he ; their will and power is the vory same : with the Father there
is authority, and whatsoever the Son is or can do is derived from him. Whatsoever
therefore the Father hath done, the same in the like manner is wrought by the Son,
because of the equality of the communicated power. Amongst men the sons often-
times degenerate from the fathers, neither have they always the same will and faculty ;
but the matter is otherwise here, the Father loves the Son alone, and begot him
most like himself, and transferred an equal power of operation into him, showing him
all things that are to done -by himself; he is sent forth as the great exemplar by
him ; in all other matters the operation of each is common, &c.
2. By the sight of God, his providence over his creatures is to be understood, some-
times denoting his approbation, favour, grace, and good will, as Gen. i. 4, " And God
saw that the light was good," &c. So verses 10, 12, 18, 21, 25. After which is annex-
ed a general sentence, verse 31, "And God saw every thing that he had made, and behold
it was very good." Which signifies his divine approbation of his created ! works, and
his sanction of the duration of nature's order to the end of the world. See Psal. civ.
30, 31, &c. Hence comes that form of speech, when God is said to see, denoting his
providence of certain persons or things, under his immediate care and government,
as Gen. xvi. 13, " Thou God seest me," that is, thou providest for me. And Gen. xxii. 8,
" God will see (that is, provide) himself a lamb for a burnt- offering." It is not to be un-
derstood that Abraham knew before-hand, that he should find a ram to offer for a
sacrifice to God instead of Isaac, but that he would quiet his son by that kind of answer,
be being solicitous and inquisitive for the lamb that should be offered for a burnt-
offering, therefore he intimates that Isaac should leave it to the care of divine providence;
and as Abraham spoke, the event happened, for "he lifted up his eyes," verse 13,
and beheld the sacrifice to be offered, and so he gave the place a name, viz., " Jehovah-
jireh, that is, God shall see," verse 14, &c. So 1 Sam. xvi. 1, I have seen me a king
among his sons," that is, as our translation has it, " I hare provided and chosen me a
king."
More specially the TO respicere, or seeing, or respect of God, as it concerns men,
denotes his approbation, mercy, care, and help. Of which Illyricus in Clave.
jThere is in this a twofold figure, viz., an antliropopatliy, inasmuch as sight is ascribed
to God, then a metalepsis or metonymy, because the external motion of the eyes, the effect
being put for the cause, signifies the inward affection of the mind : for it takes in the ex-
ternal help which is the consequent of the internal affection, and the external motion of the
* Homo videt qua &unt pr<s oculis, Dominus autem videt ad Cor.
i Ill-ud etiam atque eliam affirmo voois,filius qui iotus a patre pendet, non polest quicquam ezsefacere,
cum ex se non sit, fyc. Erat. Parap'ir. in loc.
\ Est in his duplicate figura, nempe turn anthropopathia, quod Deo aspectus inbuitur, turn etiam Meta-
tfpsis aut Melonymia, quod externus oculorum motas consequent est, &c.
62 AN ArNTIffiOPOPATHY. [BOOK 1,
eyes, so that here is a third trope. Gen. iv. 4, " And the Lord had respect unto Abel
and to his offering," and verse 5. " but unto Cain, and his offering he had not respect,"
that is, he accepted and approved of the one, but not of the other. See Numb. xvi. 1 5,
1 Sam. i. .11, Psal, ix. 13, 14, x. 13, 14, Ixxxiv. 9, 10, cii. 17, 18, Ixxiv. 19, 20, and
cxiii. 6, Isa. Ixvi. 2, Lam. iv. 16, and v. 1, Jon. iii. 10, Luke i. 25, 48, &c., Deut. xxvi.
15, Psal. Ixxx. 14, 15, and cii. 20, Lam. iii. 50, &c.
Hitherto * the phrase of God's seeing or respecting, denotes his favour and love,
which is sometimes directed to the object/, as when he is said to have respect to the man,
or his offering : sometimes to an internal cause, as when he is said to have respect to his
covenant, that is, the declaration of his mercy and grace that way expressed to man,
Psal. Ixxiv. 19, 20, Likewise when he is said to look upon the face of his anointed (that
is, Christ) who is our Mediator and Saviour, for whose sake David prays for a blessing,
calling him the servant of the Lord, 2 Chron. xvii. 19. And the word of the Lord,
2 Sam. vii. 21, see 1 Chron. xvii. 17.
2. It denotes evil, as wrath, vengeance, and punishment, as Exod. xiv. 24, " And it
came to pass that in the morning watch, the Lord looked unto the host of the Egyp-
tians, through the pillar of fire, and of the cloud, and troubled them," &c. 1 Chron.
xii. 17, Psal. civ. 31, 32, Jer. iii. 8, Lam. iii. 36, Ezek. xvi. 50, &c.
Hearing is attributed tp God, in which likewise his grace and benevolence in
satisfying the desires of his people, and in a ready hearing their prayers and sighs is
-denoted, as Gen. xvi. 11 " The Lord hath heard thy affliction." Exod. ii. 24, " And God
heard their groaning." 2 Kings xx. 5, " I have heard thy prayer," &c. So Psal. iv. 3,
4, v. 1, 2, 3, 4, and cxxx. 1, 2, Isa. Ixv. 24, 1 John v. 14, &c. Thus God is said to
hear the heavens, Hos. ii. 21 ; when he gives the blessings (as Paul mentions, Acts xiv.
17,) of rain from heaven, and fruitful seasons are granted, which heaven as it were
silently desires and begs God for.
The scripture uses the term of God's attention, hearkening as it were to the prayers and
desires of the godly, by way of illustration of the greatness of his compassion, Psal. x. 16,
17, Ixvi. 18, 19, and cxxx. 1, 2, &c. On the contrary, God is said to shut prayers,
Lam. iii. 8. " And to cover himself with a cloud," that prayers could not pass through,
verse 44, when he rejects the petitions of any ; see Isa. i. 15, and lix. 2, &c.
Smelling is attributed to God, by which in like manner his complacency and grace
are noted, as a man is refreshed and pleased with a sweet smell, as Gen. viii. 21,
" And the Lord, smelled a savour of rest," so the Hebrew. The Chaldee says, and the
Lord received their sacrifice very pleasingly. Upon which place Luther* says thus "As
physicians sometimes recover fainting or swooning persons, by the fragrancy of odours,
and, on the contrary, as a horrible stench does vehemently offend nature, and sometimes
makes men faint,, so God may be said to be offended with the ill savour of impiety, and
tp be delighted, and as it were refreshed, when he sees Noah prepare himself to sa-
crifice, as a specimen of his gratitude, and by a public example manifest himself not
to be wicked, but a true and cordial worshipper and reverencer of God, which was
the proper end of sacrifices.
Musculus, in his comment upon the place, says very excellently, that " Moses by an-j- an-
thropopathy ascribes the faculty of smelling to God, and writes not of the sacrifice of
Noah, for it is not said that the Lord smelled the. odour of the burnt-offering, but a
sweet savour ; for God smells not by the organ of nostrils as man does, for it was not
the smell of the sacrifice of beasts that yielded that fragrancy, such being in themselves
rather nauseous than sweet. Hence we learn that our works of what kind soever they
'be, have a certain smell which ascends to the nostrils of God, and is either approved
by him as sweet and pleasing, or disapproved as noisome and unsavoury. The odour is,
not what our external works repi'esent to sense, but what results from the spirituality
of our hearts ; for good acts proceeding from a good and pious intention smells
sweetly, but bad ones the contrary. In the sacrifice of Noah, there was a corporal
external savour, which was obvious to the notice of men, but the piety of his
* In aiirdo cGtumetilario, hoc loco sictit mudici nnnnunqiiam. nxairlnii'S suavifate odoruni revoeant, &c.
f Per attLkrapojiaUdam Moses Deo tribuib odorandi fa f " J laleM et de saciiiicio Noe nunscribit, fyc.
PART I.]
ASTHEOPOPATHY.
63
heart was pleasing to God, whilst in the sincerity and faithfulness of a pious mind, he
acknowledged and celebrated the goodness of his Lord, &c." To this may be referred
several other places where this phrase (of a sweet-smelling savour) is found, as Exod.
xxix. 18, 25, 41, Levit. i. 9, ii. 12, iii.16, and viii. 21, Numb, xxviii. 2, Ezek. xx. 28, 41, &c.
Doubtless in these places respect is had to the Messias, whom the sacrifices of the Old
Testament typified, as Eph. v. 2, " Christ Jesus also hath loved us, and hath given him-
self for us an offering and a sacrifice to God for a sweet-smelling savour." So Isa. xi. 3,
where it is said, " that he shall make him of a scent or a smell, (so the Hebrew,) in the
fear of the Lord," which is expounded of the propitiatory sacrifice of Christ, and his obe-
dience to the Father even unto death, which the prophet calls the fear of the Lord, accord-
ing to 2 Cor. ii. 15, " For we are made of God a sweet savour of Christ," that is, our
ministry to God through Christ, is as it were accepted as a sweet sacrifice. See Eom. xv.
16, Psal. xlv. 8, 9, Cant. i. 3, &c.
Tasting and touching are ascribed to God, of which there are not many examples, Psal.
civ. 34, " My meditation shall be sweet to him," so the Hebrew, that is, grateful and ac-
ceptable. Hosea ix. 4, " They shall not offer wine (offerings) to the Lord, for they shall
not be sweet unto him," that is, not pleasing nor accepted. See Mai. iii. 4, Jer. xxx. 21,
Psal. xl. 8, 9, John iv. 32, 34.
It is said, Psal. civ. 32, " He toucheth the hills and they smoke," as if it were said, by
his touch only he can destroy the loftiest and most firm things. So some say that the
phrase, Psal. cxliv. 5, alludes to the smoking of Mount Sinai at the promulgation of the
law, Exod. xix. and xx. Also some phrases may be reduced hither that are mentioned,
where a hand is attributed to God, as before.
So much of the external actions of sense, whose affections are sleep and watchfulness ;
for as in sleep the actions of sense are still and quiet, so in watchfulness they are provoked
to their respective operations, as Aristotle * says.
Both these are by an anthropopathy attributed to God, Psal. xliv. 23, 24, " Awake,
why sleepest thou, Lord, cast us not off ever." Psal. Ixxviii. 65, "Then the Lord
awaked as one out of sleep." Jer. xxxi. 26, "Upon this I awaked and beheld, and ruy
sleep was sweet unto me," by the former a delay of divine help is noted, by the latter his
strength and power against his enemies, and his favour and grace towards his church after
that delay. A waking without the mention of sleep is expressed, Psal. xxx. 22, 23, Isa.
Ii. 9, &c. It is said, Psal. cxxi. 3, 4, " He that keepeth thee, will not slumber behold
he that keepeth Israel, shall neither slumber nor sleep," by which phrase the absolute and
undoubted certainty of divine help is declared. So watching -J- is attributed to God, and
denotes his assiduity or despatch, in inflicting punishments or granting benefits, Jer. xxxi.
28, and xliv. 27.
Actions of the second laud, as local motion, are ascribed to God by an anthropopathy as
coming unto believers, whereby the exhibition of his grace and blessings is to be under-
stood, Exod. xx. 24, John xiv. 23. There is also a coming to judge and punish, Isa. iii.
13, 14. To which belongs that in Hos. xi. 9, " I will not come (or enter) into the city,"
that is, in an hostile manner, or to destroy it, as Sodom.
Walking is attributed to God, whereby his gracious presence and help is signified. Levit.
xxix. 12, " And I will walk in the midst of you," that is, ye shall have my present help
and protection. So Deut. xxiii. 14, 2 Cor. vi. 16, Lev. xxvi. 24, It is said, " Then will
I also walk contrary to you and punish you," that is without distinction of persons, I will
let the reins of mine anger loose upon you.
God is said to come down from heaven, when he takes apparent and especial cognizance
of the actions of men, and that sometimes out of grace and favour, as Exod. iii. S, or to
punish in wrath and anger, as Gen. xi. 5, 7, and xviii. 21, Psal. xviii. 9, 10, Isa. Ixiv. 1,
&c.
Lib. de sonuio $" Virgil, c. ] .
', vigilamt.
64 AN ANTKROPOPATJIY. [BOOK 1,
The Sen of God is said to come down from heaven, when he assumed human nature
and manifested himself to men in order to their salvation, John iii. 13, and vi. 38, 42,
50. The Holy Spirit is said to come down, when in the visible appearance of a dove he
manifested himself resting upon Christ, Matt. iii. 16, Mark i. 10, Luke iii. 22, John i. 32,
33. In another signification God promised that he would go down with Jacob into Egypt,'
that is, that Ms grace and protection should accompany him in that way, Gen. xlvi. 4.
Riding is ascribed unto God, by which his glorious operation is noted, which he exerts
in the heavens, in tempests and otherwise, Deut. xxxi. ~2Q, " There is none like unto the
God of Jeshurun, who rideth upon the heaven." Psal. Ixviii. 33, " To him that rideth
upon the heaven of heavens." Likewise his speed and celerity, in the execution of his
judgments, Psal. xviii. 10, " He rode upon a cherub, and did fly, yea he did fly upon the
wings of the wind." So Isa. xix. 1, &c.
To meet or meeting with a person is ascribed to God, and signifies either his manifesta-
tion, as Numb, xxiii. 4, 16, or his grace and beneficence, as Isa. Ixiv. 5. God is said to
return to his place, which signifies a sending of punishment, Hos. v. 15, for when men
are afflicted, and help is delayed, God seems to be absent from them.
Judg. xvi. 13, Lam. iii. 43, 44. A returning on high, signifies his going into his judi-
cial throne, or divine judgment itself, Psal. vii. 7. A returning to the godly, signifies the
taking away of sin and the exhibition of grace, Psal. vi. 4, o, Zech. i. 3.
By his rising up, his divine purpose with respect to his great works is noted, Numb. x.
35, Psal. xii. 5, 6, xliv. 26, 27, Ixviii. 1, 2, and cii. 14, Isa. xxxiii. 10.
The Holy Ghost coming upon one, signifies that he works in a singular manner in and
by him, Luke i. 35, Acts i. 8, which Luke xiv. 49, is to be endued with power from on
high.
A passing through, or passing over, is attributed to God, Exocl. xii. 13, Amosv. 17,
by which divine punishment is noted ; sometimes a forbearance from punishing, as Amos
vii. 8, viii. 2, with i. 3, Micah vii. 18, Prov. xix. 11, FIDS, Pesach or Pascha, the Passover
takes its name from hence, Exod. xii. 13, 23. So it is used in the deliverance of the peo-
ple from the Babylonish captivity, Isa. xxxi. 5, Dan. .v. 30.
Visitation is ascribed to God, by which either his exploration, that is, a diligent search,
notice, or knowledge of things, Psal. xvii. 3, or a real exhibition of his grace and benefits,
is noted, Gen. xxi. 1, Psal. Ixv. 9, 10, and cvi. 4, Jer xxix. 10, Luke xix. 44, &c.
Sometimes it denotes wrath and punishment, Exod. xxxiv. 7, Psal. lix. 6, Isa. xxvii. 1, Jer.
vi. 6, and xv. iii.
Sometimes a diligent search is attributed to God, Ezek. xx. 6, " To bring them forth
out of the land of Egypt, to the land which I searched out for them, (so it is in the He-
brew,) flowing with milk and honey ;" the land of Judea is commended (says Junius *)
by the providence and choice of the eternal God, because (as if it were by search) he had
provided it for a most commodious seat, where after they had cast out their enemies they
were to rest, &c. ; the like is said of the ark of the covenant, Num. x. 33. .
Seeking, which is done by going up and down, is also ascribed to God, signifying his
desire and serious will, Ezek. xxii. 30, John iv. 23, &c.
Finding out iniquity is attributed likewise to God, when he chastises and punishes in
wrath, Gen. xliv. 16. He is said to find his enemies, when he lays condign punishment
upon them. He is said to find David his servant, when out of singular love and provi-
dence he elected and made choice of him, Psal. Ixxxix. 20, Acts xiii. 22. In which sense
he is also said to seek him, 1 Sam. xiii. 14.
* Iu Comment, hoc loco.
PAET I.]
AN ANTHROPOPATEY.
65
The third kind of action is generative, not that eternal -generation, by which God the
Father from everlasting begat the Son, co-eternal and con-substantial with himself, for
that is not metaphorical, but most proper, Psal. ii. 7, Prov. viii. '24,, 25, Heb. i. 5. But
that spiritual and mystical generation, by which he is said to "beget his believing peo-
ple," when he remits their sins, renews his own image upon them, and adopts them into
the privilege of sonship, through Christ the Saviour. Of which see Isa. Ixvi. 6, John i.
13, and iii. 5, 6, Tit. iii. 5, 1 Pet. i. 3, 23, I John iii. 9, James i. 18, &c.
God is said to be a Father with respect to certain inanimate creatures, Job xxxviii. 28,
" Hath the rain a father ? or who hath begotten the drops of the dew ?" that is, besides
me. For there is no other can send it upon the earth, by which God intimates, that he
only can give this benefit, and that men cannot imitate it. And verse 29, " Out of whose
womb came the ice ? (that is, where is the artist besides me, that can make it ?) and the
hoary frost of heaven, who hath gendered it?" viz., beside me.
To this may be referred that phrase, Zeph. ii. 2, where God says, " Before the decree
bring forth." Upon which place the learned Tarnovius* thus paraphrases. "Prepare
yourselves to meet the Lord, who was not yet brought forth, produced, or executed his
decree, or statute, which he (as if he were pregnant with punishment) goes now big with.
For as the birth does not immediately follow conception, but has a certain allotted arid
prescribed time by nature's law, for its ripening, or maturity ; so God, although he hath
certainly decreed to punish, and has established and conceived the sentence in his own
mind ; yet he defers execution for a certain space, that he may give opportunity for re-
pentance, which, if sinners will by no means do, ^hen their iniquity grows ripe, and God's
punishment mature, and fit for execution. And as the birth must of necessity follow con-
ception, when the time limited by nature is expired ; so the judgments of God are inevitable,
when the determinate time comes."
Human adjuncts ascribed to God.
THESE are either private, -f- or positive. Of the first sort are these, viz., when some-
thing of impotency or inability is (after the manner of men) attributed to God, or when
God says of himself, that he cannot do a thing, being as it were prohibited by his truth,
goodness, and holiness, as Gen. xix. 2'2, "Haste thee, escape thither; for I camot do
any thing until thou be come thither." These are the words of the Son of God, who,
when he departed from Abraham, turned towards Sodom to destroy the cities, and says
thus to Lot, viz.,, whereas it is the immutable and certain determination of God, out of a
gracious and favourable respect to you, to deliver you from this destruction, therefore be-
fore you be placed in safety, the execution of the sentence by which Sodom must be burnt,
shall be delayed. Upon which place D. Hunnius J says, " The execution of God's absolute
decree or power no creature can retard, but here he speaks of his power as it is tempered,
qualified, and allayed, by the favour of his fatherly mercy towards men, and as accommo-
dated for the profit of believers, that nothing which he does shall hurt them."
4
To this may be referred that speech of God, which of all is most sweet and gracious,
and full of comfort (inasmuch as it was spoken, in the very swelling, as it were, of
anger.) When he speaks to Moses of the grievous sin and apostacy of the people,
Exod. xxxii. 10, " Now therefore let me alone, that my wrath may wax hot against them,
and that I may consume them," &c., Jehovah speaks as if he had been bound and con-
strained by the faith and prayer of Moses, so as that he could not destroy the people unless
he had asked him leave, as Psal. cvi. 23, " Therefore he said that he would destroy them,
had net Moses his chosen, stood before him. in the breach, to turn away his wrath lest he
should destroy them." Of so great a virtue and efficacy are the prayers of the just
before the Lord, James v. 16. See Gen. xxxii. 28, Hosea xii. 4, Josh. x. 12 14,
&c., Isa. i. 13, " The calling of assemblies I cannot away with : (or more properly I can-
not bear) it is iniquity." This is expounded with respect to the sanctity of God, and
* Parate vos in occursum Domini, cum. nondum parit, seu in Lucem edit bt ezeqidtur decretum sen statu-
tum quod poenis veJut praignans Deus fecit, easquejamparturit, etc. Tarnovius iu loco.
t ffreTpr)TiKa, privateva ; et 06-riKa positiva.
% Potentiam Dei absolutam nulla creatitra retardare potest. Hie vero loquitur de suet potentia-, pront
ilia, &c.
K
66 AN ANTHKOPOPATHY. fBOOK 1,
his abomination of iniquity, as verse 14, " Your new-moons, and your appointed feasts, my
soul hateth," which is intimated by these phrases of human abhorrence.
Something also of loosened or disjointed members, after the manner of men, is attributed
to God, as Jer. vi: 8, " Be thou instructed, Jerusalem, lest my soul be loosened* or dis-
jointed from thee," so the Hebrew ; that is, lest after the manner of a member that is
broken, or out of joint, it depart from, or be separate from thee, and thou as a strange
member be cut off, or divided from me.
Ezek. xxiii. IS, " She discovered her whoredoms, and discovered her nakedness ; then
my mind was, pni, disjointed from her." By this phrase the communion of God-j- with
believers, is most excellently expressed ; for if for their wilful and contumacious rebellions
God departs from them, the head is, as it were, separated or plucked off the putrified
members, as the Lord, by a like metaphor, speaks to the wicked synagogue, Jer. xv.
6, " For thou hast forsaken me, saith the Lord, thou art gone backward ; therefore
will I stretch out my hand against thee, and destroy thee ; I am weary with repenting."
Much and great were the forbearance and patience of God, before this desertion, which is
indeed the filling the measure of iniquity spoken of, Gen. xv. 16, Matt, xxiii. 32. To
these privatives in man may be referred diseases, by which is signified the punishment of
sin, which Christ bore in our stead, Isa. liii. 4, 10, suitable to Hos. xiii. 14, " I will ran-
som them from the power of the grave ; I will redeem them from death : death, I will
be thy plagues ! grave, I will be thy destruction ! repentance shall be hid from mine
eyes." Thus he speaks with respect to his sacerdotal or priestly office, as Heb. ii. 14,
"Forasmuch as the children are made partakers of flesh and blood, he also himself took
part of the same, that through death he might destroy him that had the power of death,
that is, the devil."
(2.) With respect to his prophetical office, 2 Tim. i. 10, "Because by the gospel he hath
abolished death, and brought life and immortality to light:" for he strongly defends his
Church, so as that the gates of hell shall not prevail against it, and 1 Cor. xv. 26, "The
last enemy that shall be destroyed is death." Here is a most evident symbol of the resur-
rection, as Junius and Tremellius upon the place rightly conclude. Paul upon these words
of Hosea, 1 Cor. xv. 55, thus speaks, " death, where is thy sting ? grave, where is
thy victory?" &c.
Of the second sort of men's actions, which -are ascribed to God, there may be a dis-
tinction made, viz., such as are internal, and such as are external. The internal are with
respect to the diverse states, circumstances, or conditions of men ; and so God is said to
be a Husbandman;"^, that is, (synecdochially) a vine-dresser, John xv. 1. The rea-
son of the comparison follows in the next verses, and is largely expounded, Isa. v.
and Matt, xx., &e., Christ, who is the hypostatical wisdom of God, and his eternal Son,
calls himself a workman, when he speaks of the creation, Cant. vii. 1. "For by him were
all things made, and without him was nothing made that was made," John i. 3, Col. i. 16,
&c.
So God is said to be the Builder^ and Maker of a city, which hath foundations, Heb.
xi. 10, that is, the Cause, Fountain, and Aiithor of eternal life- and heavenly joy.
So he is called a Man of war, Exod. xv. 3, from that Almighty work of his overwhelm-
ing and drowning Pharaoh and his Egyptian host. Besides in wars waged among men, he
is the chief General, and Captain, giving victory to whom he pleases, and scattering, root-
ing, or destroying whom he pleases. See Psal. xlvi. and Ixxvi. &c.
Christ is called a Counsellor, Isa. ix. 6, with respect to his most wise decree in
restoring salvation, at whose disposal it was, 1 Tim. i. .9, " Who hath saved us, and called
us with au holy calling, not according to our works, but according to his own purpose and
grace, which was given us in Christ Jesus, before the world began." Likewise with respect
to his most holy office, in manifesting the divine will to our capacities in. order to
salvation, and his obedience to the Father, &c. The Lord is called a Physician, Exod.
xv. 26, because he frees men from all perils of souls, and bodies (which are frequently
* 3>pn. } Juniits. ^ yewp-y. Te^virrts Kai S^faiovpyos artift-x et conditor.
PART !] AN ANTHROPOPATHY. 67
compared to diseases,) Psal. cxlvii. 2, 3, &c. This is peculiarly ascribed to Christ the
Bedeemer, for the blessing of spiritual health, which we receive from him, Matt. is. 12,
Mark ii. 17, see Isa. Ixi. 1.
He is called a Shepherd, Psal. xxiii. 1, which appellation is also peculiarly attributed
to Christ, with respect to his office as a Saviour, Cant. i. 7, ii. 16, and vi. 2, Ezek. xxxiv.
23, and xxxvii. 24, Micah v. 3, and vii. 14, Zech. xiii. 7, John x. 11, Heb. xiii. 20,
1 Pet. ii. 25, v. 4, and elsewhere.
He is called a Father, Deut. xxxii. 6, Psal. Ixviii. 6, Isa. Ixiv. 8, Matt. vi. 1, 6, 8, 9,
Bom. viii. 15 ; which term is most full of comfort and joy, declaring the love and affection
of the omnipotent God towards men. So he is called Father of Spirits, Heb. xii. 9, &c.
Christ is called the everlasting Father, .or as in the Hebrew, the Father of eternity, Isa. ix.
6, because he most sincerely loves believers, and glorifies them in a blessed eternity. The
seventy have most elegantly translated this place vwnip rov ^eAAovTos aicov(&, pater futuri
seculi, the Father of the age to come.
He is called the First-born, Psal. Ixxxix. 27, Col. i. 1 5, 18, Bev. i. 5. Jehovah, and
Christ, are frequently called, Prince, Captain, King, Isa. ix. 6, Iv. 4, xxxii. 1, and xxxiii.
22, to denote their majesty and celestial dominion ; of which more elsewhere.
He is called a Bridegroom, -Matt. ix. 15, and xxv. 1, Mark ii. 19, Luke v. 34, John iii.
29. This title is ascribed to Christ, for many causes, principally for his unspeakable love
to his church, which is by faith espoused to him, Hosea ii. 19, Eph. v. 26, 27, 28, &c.
He is called a Witness, which term is applied to the Messiah, Isa. xliii. 10, and Iv. 4,
Bev. i. 5, and iii. 14, because of a certainty he discovers heavenly truth to us, John
xviii. 37. As also because he hath most exactly fulfilled whatsoever the prophets of the
Old Testament -have foretold concerning him, John i. 17, &c.
External adjuncts of a man are either inseparable, or separable. The inseparable are,
being in a place and time. Each of these is attributed to God, (who in his own nature is
eternal, and not circumscribed to place) by an anthropopathy. First,
. More generally Place, is ascribed to God, Psal. xxiv. 3, " Who shall stand in his holy
place," viz., the holy kingdom where the scriptures say his habitation is. He is said " to
go out of his place," when he manifests his conspicuous and apparent presence, as Isa.
xxvi. 21, Micah i. 3. He is said to retire or return to his place, when. he withdraws the
benefit of his grace, and as it were hides himself in order to punish offenders, Hosea v. 15.
More especially a seat, or Throne, is attributed to God, Exod. xvii. 16, (of which before)
Psal. ix. 7, 8, xi. 3, 4, and xlvii. 8, 9, Isa. Ixvi. 1, Matt. v. 34, by which his most super-
excellent majesty, sublimity, and authority is intimated. The prophet, Jer. xiv. 21, prays
God, that he would not abhor, or disgrace the throne of his glory. By which Judea is
understood, wherein the visible or peculiar kingdom of God was contained, and where God
vouchsafed the most eminent appearances of his power and glory. Or else the temple of
Jerusalem, as in chap. xvii. 12. It is taken, upon which Babbi Moses Mairnou.* Every
place which God hath appointed for the manifestation of his power and glory is called his
throne. For great and powerful men, as kings and princes, sit on their thrones, when
they make a solemn appearance ; so are we to understand this word (NDD kiss., solemn)
throne, of the magnificence, power, and dignity of him, to whom it is attributed.
When a throne, and sitting upon it, is attributed to Christ, we are to understand that
heavenly kingdom and government to which he was exalted in his human nature, as Psal.
xlv. 6, 7, Isa. xvi. 5, Matt. xix. 28, Heb. i. 8, iv. 16, and viii. 1, &c.
* Lt More Nebochim.
K 2
68 AN ANTHROPOPATHY. [BOOK 1,
The earth is said to be the Lord's Footstool, Isa. Ixvi. 1, Matt. v. 35; by which
is noted his immensity, for he is present in the lowermost part of the world. Or the
ark of the covenant, in which by special revelation, he was to manifest his presence,
according to 1 Chron. xxviii. 2, Psal. xcix. 4, 5, and cxxxii. 6, 7, Lam. ii. 1 ; some
by this appellation would understand the sanctuary of God. See Psal. xcix. 4, 5, 8, 9.
Upon which Illyricus says, the sense is, " know, that no where else, nor with any of the
Gentiles, is the true worship of God, and his propitious presence to be found. There-
fore seek him here, according to his word and promises." When it is said of Christ,
Psal. ex. 1, " The Lord said unto my Lord, sit thou on my right hand, until I have made
thine enemies thy footstool," and 1 Cor. xv. 25, " For he must reign, until he hath put his
enemies all under his feet," and Heb. i. 13, it intimates, that he will most perfectly con-
quer and subdue his enemies, as it is said, Psal. viii. 6, Eph. i. 22, Heb. ii. 8, &c., " That
all things are put under his feet."
Neither is Place only ascribed to God, but a local posture or situation also, as Psal.
x. 1, " Why standest thou afar off," by which the delay of divine help is noted; a
metaphor taken from men, who when they stand at a great distance cannot lend a help-
ing hand. " To stand at the right hand," notes his powerful help and favour, as Psal.
xvi. 8, " Because he is at my right hand, I shall not be moved." So Acts ii. 25. God is
said to sit, Psal. xxix. 10, and other places, in the same sense that a throne is ascribed to
him ; by which his government, divine judgment, and exercises in peculiar actions are sig-
nified.
He is said to " sit upon a cherub, Psal. Ixxx. 1, xcix. 1, because of the .peculiar mani-
festation of his presence in that place.
He is said to " sit upon the circle of the earth," Isa. xl. 22, because of his majesty in
glory, which infinitely excels all the glories of the world ; and therefore the inhabitants
of the earth are called grasshoppers, &c.
Of the " sitting of Christ at the right hand of God," we have spoken before. God is
said to dwell on high, in Sion, in the church, and in contrite hearts, &c., Psal. Ixviii. 16,
17, cxxxii. 12, 13, 14, and cxxxv. 20, 21, Isa. Ivii. 19, Ezek. xxxvii. 27, John xiv. 23,
2 Cor. vi. 16; by which the gracious manifestation, action, defence, illumination, consola-
tion, and salvation, of his divine presence to his people, is to be understood.
It is an emphatical word which Paul uses, 2 Cor. xii. 9, * " That the power of Christ
may rest upon me," the words properly are, that the virtue or power of my God may
dwell upon me, or that he would place his tabernacle upon me, and as an umbrage or
shadow may surround, clothe, and protect me. When the cloud of glory had filled the
temple, Solomon said, 1 Kings viii. 1 2, " The Lord said that he would dwell in the thick
darkness ;" that is, by this sign he manifests himself to be present, as he said to Moses,
Lev. xvi. 2, " I will appear in the cloud upon the mercy-seat." See Exod. xix. 9, and
xvi. 10, Numb. ix. 15, Isa. vi. 4, Matt. xvii. 5, &c.
The phrase of God's sitting in the heavens, or dwelling there, as Psal. ii. 4, and ciii. 18,
19, 1 Kings viii. 39, 43, Illyricus thus expounds,-]- " Heaven neither ought nor can, when
it is called the habitation of God, be understood of a certain real or material place, but it
has rather a metaphorical signification, and .denotes that spiritual kingdom, glory, and
felicity, in which God with his holy angels and other blessed spirits lives and reigns," as
Psal. cxv. 16, '" The heaven, even the heavens, are the Lord's, but the earth hath he
given to the children of men," that is, he requires and commands spiritual good, and divine
worship, to be given to him, and leaves them to enjoy the good things of the world, for
he in a proper sense requires not money, calves, kids, &c.
And the learned Gerhard says, " God is everywhere, with respect to his essence, but
he is said to dwell in heaven with respect to the more ample appearance of his
* Ii/a eiri(rK7]i>cacrr) sir efte TJ Swa/jus TOV eov, quod proprie est, ut superkabiiel super me virtus Dei, vel,
ul sztpi'r me tabernaculum suum collocet.
f Non potiist nee debet Cesium, cum pro habitotione Dei accipitur, intettigi de loco aUquo cerlo reali
ant mateiiali ; sed potius est metapkorica signijicatio, &c. Illyr. in Exea. Tom. 1. p. 831.
PAST I-] -AN ANTHBOPOPATHY. 69
majesty and glory ; so the whole soul is in every part of the body, but most radically in
the heart, most effectively in the head, because, its most excellent effects are from
thence produced." So Alcunius.* " God is therefore said to dwell in the heavens, be-
cause the angels and the souls of blessed saints have a clearer and more illustrious pros-
pect and knowledge of him, than the saints on earth can have, by reason of their dwelling
in so gross a habitation." Likewise Polanus.-j- " The scripture oftentimes says, that God
dwells in the heavens, not that he is there included, but to intimate, that he is above all
in majesty, power, and operation, so as that he cannot be hindered by any on earth ; as
also that our minds may be elevated above the world, so as that we may have no low, or
carnal, or worldly thoughts of God," &c.
To this may be also referred, when it is said, " That the Holy Ghost doth rest upon
any," as Numb. xi. 25, 26, 2 Kings ii. 15, by which the distribution, and energy, or power,
of his gifts is intimated. This Spirit is said to rest upon the Messiah, Isa. xi. 2, and Ixi.
1, which is to be understood of the communication of his gifts, in their absolute fulness
to Christ, according to his humanity, Psal. xlv. 7, 8, John iii. 34. The visible symbol was
the resting of the Holy Spirit upon Christ hi the likeness of a dove, Matt. iii. 16, &c.
Time is ascribed to God ai8punru>ws (in a way of human) speaking, but is to be understood
tieoirpeircos (in a way of divine dialect) of his absolute eternity ; sometimes the description
of God's eternity is taken from the names and differences of seasons, as years are ascribed
unto God, which nevertheless are said to be, " Throughout all generations," Psal. cii. 24,
" And shall have no end," ver. 27. " That he is the same, and that his years shall not fail,"
Heb. i. 12. " And that the number of his years cannot be searched out," as Job
xxxvi. 26.
Days are also attributed to him, whence he is called the ancient of days, Dan. vii. 9,
which are called the days 'of eternity, Micah v. 1, 2 Pet. iii. 18. Eternity is described by
eternal time or times, Bom. xvi. 25, 2 Tim. i. 9, Tit. i. 2, and auaves, secula, ages, by
which term properly, times, and things done in time, are noted. Eph. iii. 9, Col. i.
26, &c.
Sometimes two or three differences of time, that eternity which wants beginning, inter-
ruption, and end, may be expressed, Heb. xiii. 8, " Jesus Christ the same (that is, always
like himself, invariable,. and immutable) yesterday, to-day, and for ever," that is, from
eternity to eternity. Rev. i. 4, " Grace be unto you, and peace, from him which is, and
which was, and which is to come," (or will be) that is, who is the eternal God ; so in the
8th verse, there is another symbol of eternity " I am <* and ">, Alpha and Omega," the first
and last letters of the Greek alphabet, which denote the beginning and end of any thing,
which are the bounds and notes of time, brought to express him who is the beginning with-
out beginning, and the end without end, that is, who is indeed absolutely eternal ; so Christ
speaks; Chap. xxi. xxii. 13, as is- apparent from the context.
To this may be referred, where the scripture uses words concerning God which respect
the time to come, whereas in eternity there is not properly any time past, or to come, as
Psal. cxxxix. 2, " Thou understandest my thought afar off;" that is, long before it came
in my mind, as verse 4, " For there is not a word in my tongue, but lo, Lord, thou
knowest it altogether." It is said, Rom. viii. 29, " For whom he did trposyvco, foreknow,
he also did predistinate," &c. Rom. xi. 2, " God hath not cast away his people which he
foreknew," &c. 1 Pet. i. 2, " Elected according to the foreknowledge of God the Father,"
&c.
D. Mylius, upon Rom. viii., says thus, God is said to foreknow such as he foresaw would
believe in his Son, not that there is any future time properly ascribable to God, in whom
no accident, condition, or circumstance, of time, and place, can be admitted, but these things
are spoken of God by an anthropopathy, that is, after the manner of men.
This prescience of God, .inamuch as it is certain and never fails, therefore such as he
foreknew he also predestinated, for this foreknowledge is never without predestination.
* Deus est ubique ratione ess entice, etc. lib. de Irinit. cap. 50.
t In Synlaym. Tlieol. p. 195.
70 AN A&THBOPOPATKY. fsOOK I,
Ambrose confirms this interpretation, in these words: "those whom God foreknew, would
embrace the faith, he elected them, to the promised rewards, that they that seem to believe,
and either are not really such as they pretend to be, or forsake the faith, may be excluded,
for such as God hath elected to himself do remain his." 1 Pet. i. 20, It is said of Christ
the Lamb of God, and the Redeemer of the world, that he was ^poeyvcaa-fiei'os, "foreknown
before the foundation of the world," that is, he was ordained by the eternal decree of God,
to be offered as a sacrifice for the sins of men.
*
Hitherto of inseparable adjuncts, the separable are various, we shall recite some.
Armour and weapons are attributed to God, for he is sometimes said to be clad in arms
to denote the exertion, or execution of his wrath and vengeance, Psal. xxxv. 2, 3, " Take
hold of shield and buckler, and stand up for mine help.' Draw out also the spear, and stop
the way against them that prosecute me," &c. Isa. lix. 17, 18, " For he put on righteous-
ness as a breast-plate, and an helmet of salvation upon his head ; and he put on the gar-
ments of vengeance for clothing, and was clad with zeal as a cloak," &c. Jer. 1. 25, it is
said, " The Lord hath opened his armoury, and hath brought forth the weapons of his in-
dignation ; for this is the work of the Lord God of hosts in the land of the Chaldeans ;"
when by the enemy he brings punishment, and a general destruction* upon a people ; thus
the king of Babylon is called God's battle-axe and weapons of war, for with him will he
break in pieces the nations, and with him will he destroy kingdoms, Jer. Ii. 20, because by
him, and his host, the Lord did afflict, and make desolate several countries.
More especially a bow, arrows, and strings, are attributed to God, Psal. xxi. 12, Lam.
ii. 4, and iii. 12, " He hath bent his bow like an enemy he hath set me as a mark for
the arrow" by which the effects of his divine wrath against the wicked are noted. By
the arrows of God are meant swift, and unlocked for calamities sent for sin, Deut. xxxii.
22, 23, 24, " I will heap mischiefs upon them ; I will spend mine arrows upon them," Job
vi. 4, Psal. xxxviii. 2, 3, and Ixiv. 7, b, Zech. ix. 14, Lam. iii. 13. And more particu-
larly the arrows of God are said to be hail-stones, thunder, lightnings, coals of fire, &c.,
Psal. xviii. 13, 14, and cxliv. 6, Hab. iii. 11. Sometimes the inspired efficacy of the Gosr
pel in saving the godly, and judging and condemning the wicked, Psal. xlv. 5, Isa. xlix.
2, John xii. 47, 48, 2 Cor. ii. 15, 16.
A sword is ascribed to God, by which likewise is intimated his wrath, and vengeance,
of which that is an index and symbol, Deut. xxxii. 41, Judg. vii. 20, Psal. xvii. 18, Isa.
. xxvii. 1, and xxxiv. 5, 6, Ezek. xxi. 8, 9, 10, Zech. xiii. 7. Munsterus upon Isa. xxxiv.
says, " that the sword of the Lord is his divine decree, which none can change," Psal. xxxv.
2, 3. By these weapons, divine vengeance is metaphorically described. See Rev. xix.
15, 21. The term sword is applied also to God with respect to its penetrating force, of
which more hereafter in its proper place.
A glittering spear, or lightning spear, is attributed to God, Hab. iii. 11,
stones, hail, thunder, lightning, ' &c., sent from heaven are thereby noted, as Josh.
x. 11.
When a shield or target is ascribed to God, it is to be understood of his propitious
favour, and mercy, to men through Christ, becoming their defence, protection, and
security warding (as a shield does blows) all assaults and violences of the enemy,
and converting all into good for his people, Gen. xv. 1, Deut. xxxiii. 29, Psal. iii. 3,
xviii. 2, 3, xxviii. 6, 7, Ixxxiv. 11, 12, and v. 12, " For thou, Lord, will bless the righ-
teous ; with favour wilt thou compass them as with a shield." The word of God is called
a shield, Psal. xci. 4, Prov. xxx. 5, Eph. vi. 16, because when it is received by faith, its
virtue is exerted in the defence of believers.
The Holy Spirit is called an earnest given by God to believers, 2 Cor. i. .22,
and chap. v. 5, Eph. i. 14. The Hebrew call pis (of whom the Greeks borrowed
v, the Latins Arrhabo) any thing that is given to confirm a promise, or bind a
* Panolethria.
PART I.] AN ANTHROPOPATHY. 71
bargain, therefore some translate it a pledge. According to Suidas " Arrhabo or an
earnest, is a piece of money given by the buyer to the seller, to ascertain the payment
of the residue." Jerome says, " it is a certain testimony, evidence, or obligation to secure
the bargain made. " It differs from a pledge, which is left as a security for the
return of borrowed money, and upon payment is returned to the owner. The Holy
Spirit is thus called because he assures believers, that they shall obtain eternal life."
Some refer this metaphor to nuptials or marriage, as the bridegroom pledges his faith
to the bride, and gives her an espousal token, as a pledge to assure her that he will marry
her ; so when God espouses himself to believers, Hos. ii. 19, "I will betroth thee unto
me for ever ; yea, I will betroth thee unto me in righteousness, and in judgment, and in
loving-kindness, and in mercies," &c. But the nuptials of the Lamb did not yet appear,
Rev. xix. 7. Therefore God gives them a most noble earnest, viz., the Holy Spirit, to
comfort their hearts, and confirm their faith, that they shall in due season be admitted to
the marriage of the Lamb.
It is said, Psal. Ixxv. 8, " For in the hand of the Lord there is a cup, and the wine is
red ; it is full of mixture, and he poureth out the same : but the dregs thereof, all the
wicked of the earth shall wring them out, and drink them " by which the various kinds
of divine afflictions are intimated.
The like metaphor we meet with Isa. Ii. 17, 22, &c. Chariots are. attributed to God,
by which either his divine magnificence is manifested to men, as Hab. iii. 8, " Thou didst
ride upon thine horses, and thy chariots of salvation," or else it denotes those myriads of
ministering angels mentioned, Psal. Ixviii. 17, " The chariots of God are twenty thousand,
even many thousands of angels."
The wheels by which a chariot or cart moves, are by an elegant metaphor attributed to
God, Psal. Ixv. 11, " Thy* cart-wheels drop fatness," (so the Hebrew,) that is, thy clouds
distil down rain and snow, which refresh and fertilize the ground, so that with the bless-
ing of God it produces various, profitable, and necessary fruits. The clouds are called the
chariots and horses of God, and rain is said to make the earth fat and fruitful, Psal. xviii.
10, 11, 12, and cxliv. 2, 3, Isa. xix. 1.
Riches are attributed to God, by which the abundance of his divine majesty and
glory, as also his mercy and grace are noted, Prov. viii. 18, Eom. ii. 4, ix. 23, x. 12,
and xi. 33, 2 Cor. viii. 9, Eph. i. 7, 8 5 18, ii. 4, 7, and iii. 8, 16, Col. i. 27, Phil. iv.
19. Such as receive these in true faith, are called rich in God, Luke xii. 21, and Jam.
11. 5.
Windows are ascribed to heaven, the habitation of God, out of which he has, as
it were, a prospect, and sends good or evil upon men, Gen. vii. 11, and viii. 2,
2 Kings vii. 2, Isa. xxiv. 18, Mai. iii. 10, Deut. xxvi. 15, Psal. xiv. 2, and cii. 19, 20,
Lam. iii. 8, 50.
A furnace is attributed to God, Isa. xxxi. 9, by which the divine vengeance, whereby
God, as it were in a fiery oven, consumes the enemies of his church is intimated, Isa. xxx.
30, 33, Psal. xxi. 8, 9, 10.
Lot, portion, or inheritance is attributed to God, when it is said that the people and
land of Israel is his heritage, Deut. xxxii. 9, Jer. ii. 7, xii. 7, 8, and xvi. 18, &c., by which
his great love, and singular care and providence is intimated. See Exod xix. 6, Deut.
xi. 12, and when it is said of Christ, that " he is constituted heir of all things," Heb. i.
2, and that " he hath by inheritance obtained a more excellent name than angels," verse
4, it is with respect to his right of primogeniture and divine title of command over all
things.
A look is ascribed to God, by which his most exact knowledge and providence is
noted. The metaphor is taken from wise men, who are wont diligently to note down
Orbitee tuee siillant pitiffuedinem.
72 AN ANTHBOPOPATHY. [BOOK 1,
in their books such persons, things, and memorable actions, which they would re.
member.
The book of God's providence, generally considered, concerns every creature, as
Psal. cxxxix. 16 ; to this belongs the book of life, out of which death is to be blotted,
which we find mentioned, Exod. xxxii. 32, 33, compared with verse 10, Numb. xi. 5.
And sometimes more specially it concerns the church and believers, Psal. Ivi. 8, 9,
Mai. iii. 16. " The book of life," so often mentioned in scripture, as Isa. iv. 3, Dan. xii.
I, Psal. hdx. 28, 29, Phil. iv. 3, Luke x. 20, Kev. iii. 5, xiii. 8, xvii. 8, xx. 12, 15, and
II, ult., is nothing else but the singular knowledge God has of such as shall be saved,
of which see 2 Tim. ii. 19, " The Lord knoweth them that are his," &c., or as it were
a catalogue which God keeps of those, who by faith in Christ are elected to everlasting
life. In the vision of Daniel, chap. vii. 10, and John, B.ev. xx. ~L'2, we find books
of judgment, mentioned, by which that divine and most exact knowledge of men's deeds,
and words, are symbolically denoted. And whereas the scripture uses a plural expression,
Jerome and others do understand that there are two books of judgment, one for believers,
the other for unbelievers, for the world is wont to be distinguished into these two sorts,
John iii. IS, 36, &c. To this relates that saying, Isa. Ixvi, Jude iv. viz., " Behold it is
written before me, I will not keep silence," &c.
Oil or anointing is attributed to God, Psal. xlv, 7, " Thy God hath anointed thee
with the oil of gladness above thy fellows," Heb. i. 9, Cant. i. 3, " where the Holy
Spirit with his gifts is understood, which appears by comparing the place with Isa. Ixi.
1, Acts x. 38, John iii. 34 ; where the unction of Christ as a king and priest is treated
of, hence comes the derivation of the name of our Saviour, who is called rnco Xpia-ros,
Unctus, anointed, John i. 42, and iv. 25, KaT e &X"nv, by way of eminency. Believers in
a measure are made partakers of this unction, who by true faith adhere to Christ the chief
head, as Isa. Ixi. 3, 2 Cor. i. 21, 1 John ii. 20, 27. Whence they also are rightly
denominated, Xpurriavot, Christians, (with respect to their primitive vocation or original)
from the anointed Saviour Christ. See Eom. v. 5, Tit. iii. 5, 6, Zech. xii. 10, &c.
Bread is attributed to God, and sacrifices, with which it is said he is pleased as a
man, with meat, and drink, Numb, xxviii. 2. Upon which place, Vatablus says, " By the
term bread, flesh is understood, as verse 24, and the sense is, keep up the rights of
offering flesh, and victims, which are sacrificed that they may be a pleasure to me, there-
fore let me be refreshed with the savour of it as I appointed." God calls sacrifices his
meat, after the manner of men, who are chiefly fed with flesh, wine, oil, meal, bread,
&c. So God would have those things in his sacrifices, not that he feeds on them, or
(in proper speaking) is delighted with them, but that they are grateful to him upon ano-
ther account, viz., for their faith in his beloved Son, who was typified and shadowed by
all the sacrifices. Christ is called the bread of life frequently, John vi. 35, 48, and
other places for his quickening, strengthening, and salutiferous energy, and power, which
is exerted or communicated to believers, who by true faith do spiritually eat Christ, that
is, receive him, and apply his benefits to their own souls.
By this trope God, in a hypothetical speech, attributes a signet, or seal to him-
self. Jer. xxii. 24, " Though Coniah were the signet upon my right hand, yet would
I pluck thee thence," that is, although he were most dear to me, and always in my sight,
&c. For a sealing ring, or signet, is a symbol of love and singular care, as Cant. viii. 6,
Hag. ii. 24.
The character of* the substance of God, Heb. i. i, is an appellation given to Christ.
The term character is a metaphor taken from the image, figure, or impression
of a seal, representing the prototype or first pattern itself in every thing: Bullinger
in his comment says, " As the seal is most properly expressed in the wax, so the sub-
sistency of the Father most properly shines forth in Christ." Xapa/n-?^ (which comes
from Xa/)aTTeif, insculpere, to engrave) in this place, does not so much respect the image
or impression taken, as the seal itself. The Father has, as it were, most indelibly en-
* Heb. i. 3. The character of his substance, x a P nKT7 J/> rr l s virooTcurews avrov, character siibstaniia fjus.
PAUT I.] AN ANTJEEROPOPATIir. 73
graven, Ms whole essence and majesty upon this his eternal Son, and has drawn his
own effigies upon him from everlasting, being his substantial image and exact repre-
sentation, 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 shows us the love of the
heavenly Father. A seal is highly valued, and more closely kept than other things."'
Of the Father's most fervent love to the Son, we have instances, Isa. xlii. 1, Matt,
iii. 17, and xvii. 3, John iii. 35, and xvii. 24. By Zerubbabel, Hag. ii. 23, is meant
Christ (of whom that captain of the people was a type) the phrase " I will make thee as
a signet" is thus to be understood, viz., I will take care of thee, in thee ; will I rest in
love, thpu shalt be always in mine eye, worn in my hand, for I have chosen thee, al-
luding to Isa. xlii. 1.
The use of a seal is to make impression in wax, by which covenants are sealed,
ratified, and confirmed. Christ is the heavenly signet who has the glory of the Father,
and the most express figure of his Majesty instamped upon him from eternity. " The
foundation of God standeth sure, having this seal," 2 Tim. ii. 19, by which believers are
sealed, 2 Cor. i. 22, Eph. i. 13, and iv. 30, John iii. 33, with vi. 27. A signet leaves
the impression in the wax. By Christ the lost image of God is restored in believers,
now inchoatively or with respect of beginning ; after death consumatively, or with respect
to perfection, Col. iii. 10, " Eenewed in knowledge after the image of him that created
him ;" in him, and by him, believers are made " partakers of the divine nature," 1 Pet. i.
4, not by essential transmutation, but by a mystical union.
Treasures are ascribed to God, which is sometimes applied for good, so the heavens
are called his treasures, Deut. xxviii. 12, which is expounded. Acts xiv. 17, " He did
good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and
gladness."
Sometimes it is put for vengeance or divine wrath, Deut. xxxii. 34, 35, " Is not this
laid up in store with me, and sealed up among my treasures ? To me belongeth ven-
geance and recompence," &c. Here is noted the certainty of divine punishment, because
it is hoarded and laid up by God as it were in a treasury, and sealed up, so as that it
becomes most certain.
(2.) His justice and righteousness, for by the infidelity and stubbornness of men their
punishment is treasured up, and they exposed to the wrath of God, &c., Born. ii. 5.
(3.) The long forbearance and patience of God in his delays of executing vengeance ;
for those things only are laid aside, of which there is not a present, but a future
use, &c.
(4.) His severity, for which, see Jer. 1. 25, and Born. ii. 8, 9. This sealed treasure will
be opened at the great judgment, &c.
God is said " to bring the wind out of his treasuries," Psal. cxxxv. 7, Jer. x. 13, and
Ii. 16 ; by which not only its hidden original is declared, John iii. d, but also its utility,
and efficacy, and those other rare qualities which are in the wind. Job xxxviii. 22, there
is mention made of the treasures of snow and hail, for the same reason.
Heavenly and eternal good things are called (and indeed they are the best) treasures,
Isa. xxxiii. 6, Matt. vi. 20, and xix. 21, Mark x. 2i, Luke xii. 33, and xviii. 22, 2 Cor.
iv. 7. This is a treasure that never faileth, and they that use it become the friends of
God, &c. Col. ii. 3. All the treasures of wisdom and knowledge axe said to be hid in
Christ, that is, the whole fulness, or eminent plenty of divine wisdom.
Clothing is ascribed to God, Psal. xciii. 1, " The Lord reigneth, he is clothed with
majesty, the Lord is clothed with strength, wherewith he hath girded himself." Psal. civ.
1, " Thou art clothed with honour and majesty ;" verse 2, " Who coverest thyself with
light as with a garment," &c. By this is signified the infinite and admirable majesty and
beauty of God, who in his creation of light, and other great works, gave himself to be
seen as it were by men ; See Isa. Ii. 9, and lix. 17 ; for in these places certain garments are
ascribed to God, in his execution of vengeance against his enemies, by an elegant
hopothesis. The metaphor is taken from a warrior completely armed who conies into
the field to encounter his enemy. In both places Christ the Captain of our salvation
is to be understood by the analogy of the text. He is said to be the Arm of the Lord,
74 AN ANTHKOPOPATHY. [BOOK I,
because he is the power of God, 1 Cor. i., 24, and Isa. lix. 14. It is said that there
was no intercessor of the race of man (that was dead in sin) that could free him from the
power of Satan, which is a plain intimation Christ himself would he the Intercessor, the
Conqueror of Satan and death, and our Saviour. See verses 20, 21, where the pro-
mise of the Redeemer is plainly given. " And the Kedeemer shall coine to Sion, and
unto them that turn from transgression in Jacob, saith the Lord," &c. Psal. xlv. 8, the
mystical habit of Christ the celestial Spouse is described, upon which place Brentius thus
paraphrases.
" All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces,
whereby they have made thee glad," that is, all the garments wherewith thou art ap-
parelled and which can be produced for thy use,, are not composed of wooden or vile
materials, but brought from ivory (and most precious) repositories ; (for these are called
the houses or palaces of garments) they yield no other odour but myrrh, aloes, and
cassia, that is, a most fragrant and odoriferous scent in which thou takest pleasure ;
that is, that most sweet fume which Christ himself and his apostles by preaching the
gospel have spread not only in Judea, but in all parts of the world, Luke x. 17, 18, 19,
&c. 2 Cor. ii. 15, 16.
Christ is said passively to be put on by believers, Rom. xiii. 14, Gal. iii. 27 ; when
he dwells in their hearts by faith, Eph. iii. 17, and makes them partakers of his ce-
lestial benefits.
The apostles are said to be endued with strength from on high, Luke xxiv. 49, when
they receive the gift of the Holy Spirit as it is expounded, Acts i. 8. On the other side,
a man is said to put on the Spirit of God, when it powerfully speaks or operates in or by
him, as a man that goes forth in order to any work amongst men covers himself with a
garment, Judg. vi. 34, 1 'Chron. xii. 18, 2 Chron. xxiv. 20.
Moses calls Johovah a Banner, when he gave the altar he erected a name,
'D3 Jehovah-nissi, " The Lord my banner," Exod. xvii. 15, that is, the Lord is my helper
both now and hereafter, against the Arnalekites, and all other adversaries. . Isa. xi. 10, it
is said the " Messiah shall stand for an ensign (or banner) of the people," by which his
kingly office is noted, as this passage is quoted, Rom. xv. 12, " He shall rise to reign over
the Gentiles ;" for a banner or trophy is a sign of victory, superiority, and lordship, inas-
much as the people are said to act under the banner of the prince. Christ is the only
asylum or refuge, where such as fly to him by faith are protected, and kept safe from the
spiritual enemy, as the soldiery repair to the standard of their general, where they are
secure. See Cant. ii. 4.
Psal. Ix. 4, " Thou hast given a banner to them that fear thee, that it may be displayed
because of the truth," which may be truly applied to Christ ; upon these words Ainsworth
says, " that the word (banner) is applied to the flag or ensign of the gospel," Isa. xi. 12,
xlix. 22, and Ixii. 10. Here to David and his victory, to be high displayed, or to use
for a banner, which hath the name of lifting high, Isa. lix. 19, " The Spirit of the Lord
shall lift up a standard against him ;" that is, he shall bring to pass, that Christ shall be
that standard (or banner) of the people ; for as soldiers convene or repair to the military
standard, so the saints are gathered together by the knowledge of Christ, the Captain of
their salvation.
A rod and staff is attributed to God, and our Saviour Christ, Psal. xxiii. 4, " Thy rod
and thy staff comfort me," of which we have spoken in the metonymy of the sign for the
thing signified, Psal. xlv. 6, and ex. 2, Heb. i. 8. The rod or sceptre of Christ, signifies
his saving word whereby he directs Ms church and people. See Isa. ii. 3.
The rod of God signifies also castigation and punishment, Job ix. 34, and xxi. 9,
in both which places the Chaldee renders it, a stroke. The king of Assyria is called the
" Rod of God's anger," Isa. x. 5, because by him, as with a rod, he was to chastise the
people, and declare his wrath against sin ; see verse 24. The word has almost the same
signification, Psal. ii. 9, where (the epithet of iron being added) it is a symbol of
a more grievous and severe punishment, " Thou shalt break them with a rod of iron," viz.,
such contumacious and stubborn enemies, that despise thy kingdom, whether they be
I-]' AN ANTUROPOPATHY. 75
Jews or Gentiles, as verse 1, 2 ; these are prophetical words of God the Father, re-
specting Christ his only begotten Son, who was constituted Mug of Sion, and (as it. were)
inaugurated to the sacred offices of Judge and Eedeemer. See Acts iv. 25, 26, 27. All
those were to be broken with an iron rod by Christ the Judge, who would not submit to
the sceptre of his saving grace, Psal. xlv. 6, 7, and ex. 6, Isa. ii. 3, but stubbornly resis-
ted him, and therefore by the sword of his anger (which is that iron sceptre or rod,) as of
a severe Judge they were to be destroyed.
To this place of the psalmist there seems to be an allusion, Ezek, xxi. 10, 13. In
our translation, thus, " a sword is sharpened to make a sore slaughter, it is furbished that
it may glitter : Should we then make mirth ? it contemneth the rod of my Son as every
tree," (or as in the marginal reading,) the rod of my son despiseth every tree, and
verse 13, " What if the sword contemn even the rod ?" &c. Where an obscure periphrasis
in the original Hebrew, has begot diverse interpretations. What seems to me to be
most proper and suitable I will lay down, and submit it to the judgment of the
godly and learned.
1. It is certain that the prophets do frequently cut off their speech, introducing even in
the very context, then this, and then another, speaking, upon which Jerome* says, " that
the change of persons, especially hi the writings of the Prophets, makes the text difficult
to be understood ; which, if delivered with a clearer distinction of places, causes, and times,
would render those things plain which seem to be obscure," Nahum ii. Hence the
prophets are so obscure, because, when one thing is treated of, there is suddenly a change
to another thing, or person, as Psal. ii. 1. The New Testament is introduced, as speaking
and complaining of Christ's enemies ; (see Acts iv. 24, 25, &c.) and verse 3, the wicked
themselves speak ; verse 4, the church's or the Psalmist's words are set down : verse 6,
God the Father speaks : verse 7, God the Son ; then again the Father ; verse 10, and
then the royal psalmist speaks the conclusion.
Isa. Ii. 1. Jehovah is represented as speaking ; verse 3, the Prophet ; verse 4, Jehovah ;
again verse 9, the Prophet ; verse 12, then Jehovah, and so on. Something of the like
nature may be observed, Isa. liii. 1, 4, 14, and in the whole Book of the Canticles,
wherein there is a vicissitude and change of persons continued.
2. There are frequent allusions in the prophetical writings to things written by Divine
Kevelation before them, as shall be showed, Chap. xx. following.
3. In the very text of Ezek. xxi. 27, he prophesies of Christ the Son of God, as
constituted a judge by the Father, and in the stead of God attributes judgment and
the power of judging to him ; as our Saviour himself says, John v. 22, that all judg-
ment was committed to him by the Father. These things presupposed, the explica-
tion of these words will not be difficult. The prophet declares the vindictive anger
of| God against the rebellious Jews, by the similitude of a furbished and sharpened
sword delivered into the violent enemies, hand in order to slay, but suddenly chang-
ing his speech, by the change of persons, and alluding to Psal. ii. 9, thus speaks, verse
10, ." A sword is sharpened to make a sore slaughter, it is furbished that it may glitter,"
(so far the words of Jehovah, to which a short but divine parsenesis (or exhortation) of
the -prophet's, is subjoined, advising the people what they should do to avoid that de-
struction,) " should we, or shall we then make mirth ?" that is, shall we vaunt proudly ?
let us rather tremble, and submitting to, and serving the Lord as enjoined, Psal. ii. 11.
" Serve the Lord with fear, and rejoice with trembling ;" let us rejoice and work righte-
ousness, as true conversion, and piety towards God is expressed, Isa. Ixiv. 5. If you do
this, it will be well, but if not, says Jehovah again,-j- " the rod of my Son, despising every
tree," (so the Hebrew) shall come upon you, as Jehovah is at hand, as verse 1 3. And
whereas it is said that this rod despises every tree, we are to understand that it con-
sists of more lasting materials than any sort of wood, being of iron, which is very
hard and difficult to be broken, as Psal. ii. 9, see Isa. xxx. 32. This, but more con-
cisely, is laid down, verse 13, " When there was a trial, what then ?" (as if he had said,
whilst by my castigations they were in a fatherly manner corrected, have they hitherto
repented? Or what effect has it produced? Even nothing at all) shall not therefore a
* In Cap. S. Jerem. t Virgo, Jilii mei speruens omne lignum.
L 2
76 AN ANTHROPOPATHY. [BOOK 1,
rod despising (viz. that iron rod despising, [or hard in comparison of] all other wood)
come upon them, (that is, shall I not deservedly save that iron rod of my son as a
sharpened sword amongst them, and so, rather deal with them as open enemies, than
transgressing children ? " says the Lord God." So much for that place. But observe
that as Ezekiel alludes to the second verse of that psalm in this place ; so Isa. xiii. 14,
alludes to the latter part, " he shall break it as the potter's vessel," &c.,in a like description
of punishment upon a stuhhorn and refractory people.
CHAPTER VI PI.
OF METAPHORS TRANSLATED FROM OTHEE CREATTJRES TO GOB.
THE things existing in nature hesides man are either animate or inanimate. The animate
are such as have a sensitive life, as beasts; or a vegetative, as plants. From beasts are
taken and attributed to God,
1. Certain names of living creatures, as when Christ is called a Lamb, John i. 29,
Rev. xiii. 8, because he was made an immolation or sacrifice for the sins of the whole
world, which the sacrifice of lambs in the Old Testament typically prefigured,
1 Cor. v. 7, 1 Pet. i. 16, Rev. v. 6 ; as also with respect to his mildness, patience,
innocence, and beneficence, &c., see Isa. xvi. 1, 2 Sam. viii. 2, with 2 Kings iii.
4, &e.
Christ is called a lion, Rev. v. 5, " Behold the Lion of the tribe of Judah, hath over-
come." He is so called, because of his great and divine fortitude in his resurrection from
the dead, and his victory over the devil, the world, and hell. D. Franzius, in Hist.
Animal, pag. 73, Gen. xlix. 9, says,* " The whole polity of the Jews is called a lion,
and a lion's whelp, because of the great firmness of that empire, which endured even
until Christ's time, and was esteemed then the most famous among the governments of
the world ; and although in some respective seasons they had kings, eminent for power
and wisdom. Yet Christ only is called a lion (" e&xw or) by way of eminency, that
is, he was the most powerful, most wise, and most excellent of the kings, that ever
ruled in Juda," &c. And Drusius, lib. x. p. 410. " The Lion of the tribe of Juda,
whose coat of armour was a lion, which was painted in the banner of that tribe in three
colours ; with these words, ' Arise, Lord, let such as hate thee be scattered, and thine
enemies fly from before thee,' " &c.
The coats of armour of the four principal tribes of Israel, as R. Kimchi, on Ezek. i. ult.,
recites them from the Talmud, were thus, " In the banner of Judah the shape of a lion,
according to that which is written, Gen. xlix. 9, ' Judah is a lion's whelp.' In the
banner of Reuben, the shape of a man, according to what is said of it. Gen. xxx. 14, ' and
Reuben found mandrakes in the field, which are of a man's shape.' In the banner of
Epbraim, the similitude of a cow, according to Deut. xxxiii. 17, ' his Glory is like the
firstling of his bullock or cow.' And in the banner of Dan, the shape of an eagle, as it is
said, Gen. xlix. 17, ' Dan shall be a serpent by the way,' and it is said here, as Isa. xxx.
6, ' The viper and fiery flying serpent.' "
Psal. xxii., in the title, Luther and , other interpreters say, that Christ is called n:
Ajelefh, the morning hind ; upon which see Luth. Tom. 2. Lot. Jen. Fol. 233. Iltyri-
c^ls in Clav. Script. Col. 112, 113. D. Gerhard. Harm. Histor. passionis Dominicce, Cap.
7. p. 310. D. Franz. Hist. Animal, p. 163, &c. To which also some refer the Chald.
Parphr. which says, " for thy everlasting and morning sacrifice, by which the end or rea-
son for which this afflicted hind was slain, seems to be fairly expressed." For the obligation
of Christ upon the cross is truly an everlasting and most perfect sacrifice, Heb. x.
12, 14, 26. It is called the morning (hind) because his virtue and prefiguration, began
about the beginning of the world, after the fall of our first parents, Rev. xiii. d,
Heb. xiii. 8, typified by the morning sacrifices wont to be offered, in the Old Testa-
* Tula. yolUla Jud-aorum dicitur leo et caliiltis leonis,propler swnmam <1> tsutatem ipsius Jmperii,^c.
PART I-] AN ANTHBOPOPATHT- 77
ment, Numb, xxviii. 4. The appellation of a morning hind, is thus expounded, viz., by it
is denoted a hind, which the hunters, in the morning when it goes abroad to feed, lie in
wait for, take and slay ; so Christ with his disciples going abroad in Judea in the morning
season, that is, in the beginning of his kingdom, or the first beamings of his divine and
' evangelical light, to the pastures of life, (not so much to feed himself, as to administer to
others,," was hunted by the devils, and by their setting dogs, the Jews, and his apostles
being as hinds dispersed, he was at last taken and slain by them, which seems to be in-
timated, verse 16, "for dogs have compassed me, the assembly of the wicked have
inclosed me, they pierced my hands and my feet."
To this phrase some apply the search that Herod made for him even in his infancy,
and his being driven into Egypt, Matt. ii. 14, 15, and the gathering together of the
chief priests, Scribes, and elders of the people early in the morning to condemn Christ,
as Mark xv. 1. And as the morning hind is not taken and slain merely to destroy it, as
wolves are wont to be killed, but that it may serve for pleasant food : so Christ in the
sacrifice of his cross and death becomes most sweet food of life and salvation for us,
to be sacramentally and spiritually eaten. Upon which Musculus says thus. " flesh of
Christ truly like that of a hind's, but more exceedingly sweet to the faithful soul, than any
things the nobles of this world taste in their greatest dainties. And that there may be
nothing wanting to give it a delicate savour and relish, he was not merely slain but well'
turmoiled, hunted, and tired before, as our great men are wont to do in hunting and
chasing their deer before they kill them, that the flesh may become more sweet, tender,
and delicate," &c. Adding, " and see how agreeable this comparison is to the death of
Christ, for as the side of the pursued hind is exposed to the hunter's dart, Christ's side was
upon the cross pierced with a spear."
Psal. xxii. 6 ; Christ calls himself a Worm, with respect to his debased state, and
the extreme contempt to which he was exposed in the world ; upon which Franzius
in the aforesaid book, p. 826, says, Sicut vermis habetar pro villissimo excremento, &c.,
"As a worm is accounted a most vile excrement, which men will not so much as handle,
or if they do will wash their hands after it, and if they see them lie upon the earth will
remove them from, the sight of men ; so was Christ treated with extreme contempt, when
he hung upon the cross."
It may not be amiss here to insert the paraphrase of Weidnerus* upon Prov. xxx. 19,
" Difficilia mihi sunt ista tria cognoscere : Viam Aguilce in Coelo, i. e. Viam Christi ascen-
dentis in ccelum cum came assumpta," &c. Those three things are difficult for me to know :
The way of an eagle in the air, that is, the way of Christ ascending into heaven,
in his human nature : the way of a serpent upon a rock, that is, the way of Christ
from the cross to the sepulchre, which was cut out of a rock, and from whence he rose
the third day, whence Christ himself .says, as Moses lifted up the brazen serpent, &c. The
way of a ship in the middle of the sea, that is, the way of Christ passing through the
world in tempests and storms. The way of a man with a maid, that is, the way of
Christ in his incarnation in the womb of a virgin, &c. It is added, verse 20, the " way
of an adulterous woman," that is, the treacheries and machinations of the synagogue
against Christ, see Burgensis upon Isa. vii. addit. 5. fol. 21. What is spoken of the eagle
by Gregor. Nazianzen,-f- is accommodated to the deity of Christ, which is ineffable, as D.
Franzius cites it, page 327, &c.
2. Some actions of living creatures ascribed to God.
As roaring, which is the property of lions, Joel iii. 16, Amos i. 2, by which the power
and efficacy of his anger, and his word is intimated, see Amos iii. 8, Hosea xi. 10, Isa.
v. 29, &c.
Upon which Illyricus says, " it is a metaphor, for as the voice of a roaring lion is terrible
to all other living creatures, so men ought to Jbe moved and tremble, when the divine
majesty speaks to them from heaven by thunder and lightning."
Jer. xxv. 30, " The Lord shall roar from on high, and utter his voice from his holy
* De pracipuis fidei Myster. Tract, ii. p. 256. ~\ Super Orat. 6. de Spir. S.
f8 AN ANTHROPOPATHY. [BOOK 1,
habitation, roaring he "shall roar upon his habitation; that is, like a lion ready to seize
upon his prey, he shall thunder horribly, see verse 38 ; in all this speech to the end of
the chapter, God is compared by an allegory to a lion, kings and princes to shepherds, the
people to flocks, and the nations to pastures and sheepfolds.
Job xxxvii. 4, roaring is applied to thunder (which is called the voice of God.) To
the cry of Christ, Psal. xxii. 1, "why art thou so far from my salvation (or helping me)
and the words of my roaring," see Heb. v. 7, and Psal. xxxviii. 8.
God is said to fly, 2 Sam. xxii. 11, Psal. xviii. 10, because of the most swift and im-
petuous motion of the wind, and sudden tempests of which he here speaks. The Spirit of
God is said ha the first creation to " move or rest upon the waters," Gen. i. 2 ; which by
its operative and vital power it cherished, and as it were made the waters apt for the
production of all things, (together with heaven and earth, which then were mixed together.)
A metaphor taken from birds, who sit upon their eggs, and by their vital heat bring their
young to maturity and perfection.*
Some members or parts of a living creature are ascribed to God.
As the Horn of Salvation, 2 Sam. xxii. 3, Psal. xviii. 2. To Christ, Luke i. 69. For
as a horn defends beasts, and thereby then* strength is exercised ; so God is the most
strong defence of the godly. Chemnitius, on Luke i. 69, " By the word horn, strength
and power is understood, as Psal. Ixxv. 10, and cxii. 9, Lam. ii. 3. By the word lifting
up is described its solid strength and invincible stability, against which even the gates
of hell shall not prevail. It is called, the horn of salvation, that is, it is salutiferous, ob-
taining victory against the enemy, and bringing safety to captives, &c. As bulls or cows
strike, gore, or push down their enemies, so we by faith in the Mediator, are sufficiently
armed against the power of the devil."
Wings are attributed to God, by which that singular defence, patronage, care, and
protection which he affords his people is signified, Psal. xci. 4, " He shall cover thee with
his feathers, and under his wings shalt thou trust," whence it is called " the shadow of his
wings," Psal. xvii. 8, xx'xvi. 7, Ivii. 1 , Ixiii. 7. " The covert of his wings," Psal. Ixi. 4, a meta-
phor taken from birds or fowls, especially hens, who gather their chickens under them, cher-
ish them, and protect them from being seized upon by kites or other birds of prey. The
whole similitude is to be read, Deut. xxxii. 11, Isa. xxxi. 5, Matt, xxiii. 37. As to Exod.
xix. 4, " I bare you on eagles' wings," see Gram. Sacr. p. 483.
There are some metaphors taken from Plants, and attributed to God, as a Branch,
Isa. iv. 2, Isa. xi. 1, Jer. xxiii. 5, and xxxiii. 15, Zech. iii. 8, and vi. 12, which places by
the Chaldee interpreter, are elegantly expounded of Christ the Messiah. Here principally
his temporal nativity or pedigree according to the flesh is noted, as a branch derives its
original from the earth, and having that (as it were) for its mother. It intimates also the
greenness, felicity, and perpetuity of his kingdom, as the Hebrew word (nas, germinavit,
crevit,] he hath bubbed, grown, or increased, is used of the kingdom of Christ, and the
blessings thereof, Isa. xliii. 19, "and Ixi. 11, Psal. Ixxxv. 11, 12, Zech. vi. 12. The
Messiah is called the " Fruit of the earth," Isa. iv. 2, with respect as well to his original
as to his humanity, Psal. Ixvii. 6, " Then shall the earth yield her increase or fruit." This
whole psalm treats of the blessings and benefits that will accrue to believers from Christ.
Luke xxiii. 31, Christ calls himself a Green-tree, opposing to himself a Dry -tree, by
which we are to understand the wicked " If they do these things in a green- tree, what
shall be done in the dry," that is, if God suffers me, that am innocent, and like a green
and fruit-bearing tree, to be so grievously afflicted, and cut down as a dry or barren
tree, how much more grievously will he permit you to be afflicted who are guilty
persons, and sinners, and like dry trees, that will bear no fruit ? Some by the " Tree of
Life," Rev. xx. 7, and xxii. 2, 14, understand Christ, others Life itself and eternal hap-
piness, which is almost the same, that consisting solely in Christ, 1 John v. 11, 12, 20.
* ffram. Sacra, p. 299.
PAST I.] AN ANTimOPCXPATHY. 79
Christ is called the Root of Jesse and David, Isa. xi. 10, Eom. xv. 12, Rev.
v. 5, and xxii. 16, which some expound by a metonymy, as the root is put for that
which springs from the root, as Isa. xi. 1. Others say it is spoken with respect to his
divinity. Bernard * says, " it is not said that David is his root, but he the root of Da-
vid, because he bears, and is not borne by any. Fitly therefore, holy David, dost
thou call thy Son, thy Lord, because you did not bear the root, but the root thee."
Some derive the reason of this appellation from these places, Jsa. xiv. #0, " I will kill
thy root with famine," the Chaldee renders it, (thy sou) ; the Septuagint, (thy seed) : Mai.
iv. 1, " He shall leave them neither root nor branch," the Chaldee renders it, neither son,
nor son's son, or nephew, whence it appears that a son, especially the first-born, is as it
were, the root of the family, from whom such as are sprung, are like branches. Hence
the Patriarchs, from whom the people of Israel sprung, and with whom God first entered
into covenant, are called a root, and their posterity branches, Eom. xi. 16. Christ is there-
fore called the root of Jesse and David, because he is that first-born, Psal. Ixxxix. 27,
(also, " I will make him my first-born, higher than the kings of the earth,") issued, as to
his humanity, from the family of Jesse and David, and was the foundation or root of all
the spiritual family of God, whence he is called " the first-born among .many brethren,"
Eom. viii. 29 ; which reason seems to be hinted, Isa. xi. 10, where he is said to " stand
for an ensign of the people, to which the Gentiles shall seek," by which the call and con-
version of that people is described, and the constitution of the New Testament church
foretold, which is like a fruit-bearing tree, standing upon Christ as a root, drawing juice,
nourishment, and life from him.
Christ is called a Vine, John xv. 1, 5, by which metaphor, principally, his most
strict and close union with his disciples, and all believers is intimated, hence they are
called branches engrafted in him, verse 2, 4, 5. The vine is homogeneal, or of the same
nature with the branches, so is Christ according to his humanity with believers, Eph.
v. 30, Heb. ii. 14. The vine imbibes or drinks in a copious humour, and plenty of
moisture, which it after communicates to the branches : so " Of the fulness of Christ we
all receive and grace for grace," John i. 16. By a vital juice derived from the vine, the
branches are animated, vegetated and fertilized, so as to bear sweet fruit : by the
virtue of. Christ and his spirit given to believers they are enlivened, quickened, and
made apt to bear the fruits of piety to God (which fruit cheereth God and man,.
Judg. ix. 13,) but in the manner of this conjunction, there is a diversity or difference,
for branches grow upon the vine naturally ; but believers are engrafted in the true Vine
spiritually, &c.
This is the primary reason of this metaphor ; but by way of inference other things
are intimated, viz., the meanness of the vine, as to outward aspect ; Ezek. xv. 2, 3,
quadrates very well with Christ in his state of humiliation, Isa. liii. 2, 3. The dignity of
the vine, before other plants, the delicate smell of its flowers, and the excellency and
preciousness of its fruit, &c., with other things may be congruously applied to Christ the
true and celestial Vine.
Christ is called a bundle of myrrh, (Cant. i. 13) ; of which abundance grows in Arabia ;
myrrh is indeed better, but most fragrant, and of singular profit, in cleansing and healing
of wounds, in expelling of corrupt humours out of the body, in easing pains or griefs, in
comforting the heart, and most effectual in preserving the body from putrefaction. All
which may be most fairly accommodated and improved in parallels applied to our blessed
Saviour's passion, most holy merits, and their fruit and efficacy to the saints when im-
proved in faith.
Exod. xxx. 23. There is mention made of the myrrh of liberty (so the Hebrew,) the
Chaldee, pure, incorrupt, our version, pure myrrh, of which was made the holy ointment
with which the chief priests were wont to be anointed, which prefigured the holy unction
of Christ, the sacrifice of whose death is that myrrh of liberty, affording a heavenly deli-
verance from Satan, death, sin, and hell, John viii. 36, &c.
In die Pasc/t. Serin. 1.
80 AN ANTHROPOPATHY. [BOOK 1,
He is called " a cluster of Camphire," Cant. i. 14, this tree is said to be odori-
ferous, bearing clusters of an exceeding greatness, Plin. lib. 12, cap. 24. Some in-
terpret it cypress, for its sweetness, fragrancy, and plenty of glorious fruit, which things
also may be attributed by way of improvement to Christ. Some paraphrase it thus,
"Jesus is myrrh to me in his bitter passion, and a cluster of caruphire, in his glorious
resurrection."
He is called " the Rose, (or flower) of Sharon, and the Lily of the tallies," by
which his true humanity, his purity and sanctity, as also the amiability of his office,
and blessings he bestows are intimated, as shall be treated of elsewhere more at large.
See Dn. D. Gerhard. Meditat. in Postilla Salomonea Dominic, guinquages. fest. purtfic.
17. post tr. fest.
What metaphors are deduced from inanimate things in nature, and transferred to
God, clo belong either universally, or severally to those things. To the former class
belongs.
When there is a certain dimension ascribed to the infinite and immeasurable God,
and a comparison with this whole universe, whereas betwixt finite and infinite, there
is properly no proportion, Job xi. 8, "It is (viz. Jehovah) the heights of heaven, the
deeps (which is the perfection of God, as verse 7,) beyond hell, what canst thou know ?"
verse 9, " The measure thereof (is) longer than the earth, and broader than the sea ;" by
which the infiniteness and 'immensity, of God, and his wisdom, is intimated, of which
verse 7, " Canst thou by searching find out God ? " (others render it, canst thou find out
the depth," viz. of the wisdom of God ?") " Canst thou find out to the perfection of the
Almighty?" (others say, " Canst thou find out the end of Almighty wisdom ?") to this
belongs that sacred mathematical expression of Paul, speaking of the love of God, and
our Saviour Christ, Eph. iii. 18, " That ye may be able to comprehend with all saints,
what is the breadth, the length, and depth, and height," viz., of the love of Christ, as
verse 19, " Which passeth knowledge," showing by an anthropopathy, the unrneasur-
ableness, and immensity of that love, as if he had said, it is higher than the heavens,
deeper than the sea, larger than the earth, longer than any time, enduring even to all
.eternity. Upon which place Osiander says, " the sense is, I pray God that ye may be
able with other sincere Christians, after a certain manner, to comprehend the unnieasur-
able love of Christ towards you, which, that I may use a metaphor, extends itself to all
dimensions." And Hyperius in his comment very excellently. " The sense is, (says he,)
My prayer is that you may have a full, certain, and absolute knowledge of the love of
Christ in all its parts." Geometricians are wont to observe these differences of dimen-
sions, when they inquire into the magnitude of solid bodies. Such therefore as belong to
corporeal things, the Apostle artificially compares with things, incorporeal and spiritual ;
and signifies that he earnestly desires that they should arrive to an equal certainty and
perfection in the knowledge of spiritual things, chiefly of the love of Christ, as the mathe-
maticians do in the measure of solid bodies, &c.
Here we are to note, that when magnitude is attributed to God, not the quantity of
a corporeal or bodily size and bigness, but the very infiniteness of his essence, and es-
sential properties is to be understood, Exod. xv. 16, and xviii. 11, Numb. xiv. 19,
Deut. iii. 24, Exod. v. 8, Psal. xlviii. 1, 2, and cxlvii. 4, 5, Jer. xxxii. 17, 18, 19,
Dan. ii. 45, Mai. i. 14, &c., Job xxxiii. 12. There is a comparison of God with man
with respect to greatness, whereby the unsearchable immensity of God is intimated,
(as if he had said) God, not only in majesty and power, but also in truth, justice,
wisdom, and mercy, infinitely excels all mortals, therefore thy presumption is unjust to
contend with him.
1 John iii. 20, it is said that " God is greater than our hearts," when the speech is of a
guilty conscience, as if he had said, if conscience, which in many is blind, convinces us
of hypocrisy, how much more will God, who is the greatest of all things, and infinite iii
knowledge, charge us in his judgment. 1 John iv. 4, God is said to be " greater than him
that is in the world," that is, Antichrist, as verse 3, whom believers by the power of the
infinite and invincible God, by grace in them do overcome.
John x. 29, God is said to be " greater than all," that is, that he (beyond comparison)
excels the whole universe in power and majesty.
1'AET I.] AN ANTHKOPOPATHy. 81
By the same reason a descriptive quantity, or plenty, is ascribed to God, as Psal.
Ixxxvi. 15, .IT much (or plentiful) in mercy and truth, Psal. ciii. 8, great (or plenteous)
in 'mercy, Psal. cxxx. 7, " With him. is plenteous redemption," by which is noted the infi-
niteness of God and his attributes, as it is described, Psal. cxlvii. 5, " Great is our Lord,
and of great power, and of his understanding (there is) no number," so the Hebrew. See
Psal. xxvi. 6, Eom. xi. 33, 1 Cor. ii. 1.
In speaking of things inanimate severally, we will distribute them,
1. Into things celestial. And,
2. Things elementary.
To the first kind belongs when God is said to look down from heaven, and sit in, or
inhabit heaven, as his throne. Of which before.
Also when God is called light, 1 John i. 5, by which his majesty, holiness, per-
fection, and blessedness is noted, as when celestial light is transmitted to us, there is
nothing fairer, clearer, purer, or more comfortable, whence it is said, Eccl. xi. 7,
< Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun." The
Greeks had an adagy, or proverb, V^VKV *> dulee lumen soils, sweet is the light of
the sun.
1 Tim. vi. 16, " God is said to dwell in (<f>as an-poo-wc) lucem inaccessibilem, inaccessible
or unapproachable light," or, as our English translation renders it, " the light which no
man can approach unto," that is, to act with, that glory, majesty, and felicity which
no creature either can have, or comprehend. Upon which Chrysostom * says, " the Apos-
tle says, that God dwells in inaccessible light, which is more than if he had said incompre-
hensible, for that which by inquiry and search we cannot find out, we call incomprehensi-
ble, but that which prohibits all essay of search, and to which none can come near we call
inaccessible."
Some with inaccessible light, compare an opposite phrase, where the difficulty of fully
knowing God in his majesty and essence is described by his dwelling in mists and clouds ;
for every corporeal light, which for its exceeding brightness cannot be beheld, may be truly
styled a mist, and therefore inaccessible, &c.
To this is referred, where God, Jam. i. 17, is called " the Father of lights, with whom
is no variableness nor shadow of turning ;" in which phrase is denoted his essential ma-
jesty, and immutability in acting. Some (and very fitly,) judge that the phrase
Father of lights," is a periphrasis of the sun, attributed to God, a^comi/cos, O r after the
manner of men : for as that super- celestial sun is distinguished from the corporeal, and
visible sun, it is added, " that with him is no variableness, nor shadow of turning." When
the sun is in the opposite hemisphere it leaves ours darkened and obscure, which vicissi-
tude of darkness and light agrees not with God ; for he is never the cause of sin and *
death, (which are noted by the term, darkness) but always the Author of good and life,
(noted by the term light) and this is the scope of the apostle, as verse 13, " Let no man
say when he is tempted, I am tempted of God : for God cannot be tempted of evils,
neither tempteth he any man," &c.
Salnieron upon the words, says, " in the words, Tr/oTrTjs airoo-Kiaa-pa, (viz., shadow of
turning) he alludes to the sun, which by a certain vicissitude, and declination of itself
from one tropic to the other, begets shadows of a different size, and the nearer it is to us,
the greater are the shadows ; but these vicissitudes are not compatible with God" but
the first interpretation is more comfortable to the apostle's scope.
From this denomination of light attributed to God, with respect to his essence and
. .1 r* . & /~* t * . n_-1 ^^ cc j-1- _ ^.^ 1 . _- 1 _ /_ i-ti ~\
* Horn. 3. de incompreJiens. Di:i Nat.
M
82 v AN ANTHROPOPATHY. [BOOK 1,
eternity, * as light does from light : for cmmrya-W>, signifies, a shining again, or a res-
plendency, as it were from the sun-beams ; and so by the force of the proposition, his
eternal original from the Father is indicated or shown. Brightness oannot be separated
from the sun, and is of equal age with it ; so, from the Father of lights, (of whom on
Jam. i. 17, we have spoken) this brightness, viz., the Son, can never be separated, be-
cause co-eternal with him, John xiv. 10. Lyranus, thus expresses himself, " The Son
proceeds from the Father, as light or splendour from the sun, which splendour is of the
same age with the sun, and would be eternal, if the sun were eternal."
A secondary reason may be in respect of men, and that manifestation which the
heavenly Father made to us by the Son. The light of the sun is sent on the earth to
cherish, vegetate, and render it fruitful ; Christ the brightness of the Father's glory as-
sent to illuminate, vivify, and save us.
God is said to be a light and a sun, with respect to hi& energy, or power, and
operation, amongst men, Psal. xxvii. 1, " The Lord is my light,' that is, who gives the
true and saving light of his Spirit unto me, where the psalmist exegetically (or by way
of exposition) adds, " The Lord is the strength of my life ;" Psal. Ixxxiv. 12, " The
Lord God is a. sun and a shield," the exposition is annexed; " the Lord will give grace
and glory, no good (thing) will he withhold from them that walk uprightly." Isa. x. 17,
" And the light of Israel shall be for a fire, and his Holy One for a flame ;" that is,
God shall illustrate, and sanctify the Israelites. From hence arise those different
phrases, wherein the light of God signifies,
(1.) His favour and grace, as when his face is said to shine, Numb. vi. 25, Psal,
Ixxx. 3, &c. Or,
(2.) His saving revelation of light and truth by the word, Psal. xliii. 3, " Send out
thy light and thy truth : let them lead me :" <fcc., Psal. Ixvii. 1, " Let God cause Ms
face to shine upon us ;" which is meant of the revelation of his way and doctrine, as
verse 2 ; see Psal. xix. 8, 2 Cor. iv. 4, 6, &c. Or,
(3.) Eternal glorifying, as Isa. Ix. 19, 20, " The Lord shall be to thee an everlasting
light," which Rev. xxii. 5, is applied to eternal life.
In general, the light of God is to be taken with reference to some celestial benefits,
as Psal. xxxvi. 9, " In thy light shall we see light," where the preceding and following
words show the sense to be, that by the grace of God manifested in his word, we come
to true blessedness. By the light of God here Galatinus says, lib. 8, cap. 11, and
Drusius lib. 15, observat. cap. 4, " that some ancient Rabbis understood the Messiah."
Hence we come to our Saviour, who is particularly called the light add sun, not with
respect to his divine essence and person, as distinct from the Father, as before, but
with respect to his office, benefits, and operations, Isa. ix. 2, xlii. 6, xliy. 6, and Ix.
,1, Matt. iv. 16, Luke ii. 23, John i. 4, 9, iii. 19, viii. 12, and xii. 35, 36, Acts xiii. 47,
The metaphor of light, in scripture expresses information, whereby the darkness of
the understanding is dispelled, as also, a taking away of sin,' which is compared
to darkness, and a giving of comfort, all which our Saviour most eminently exhibits
from himself to believers.
Concerning the appellation of sun, these two places are most eminent.
(1.) Mai. iv. 2, '* But unto you that fear my name, shall the Sun of righteousness
arise with healing in his wings." That this is spoken of our Saviour Christ, plainly ap-
pears from the scope and context of the prophet. See chap. iii. 1, 2, 3, and iv. 5, with
Matt. xi. 10, and xvii. 11, 12, 13, Luke i. 17, &e. For there is a most fair and sweet
comparison betwixt Christ and the natural sun. As,
(1.) With respect to oneness, there is but one sun, which is the eye of the world.,
which is enough to enlighten and cherish all ; so there is but one mediator between God
aud man, the man Christ Jesus, 1 Tim. ii. 5.
(2.) That the sun only shines by its own light, and communicates brightness to the
moon and stars, so Christ is the Fountain of true light, illuminating the church, and
* Ut in Niceno siimbolo, est, ;is in the Nicene Creed.
PABT I.] AN ANTHItOPOPATHY. 83
teachers of his word (which are compared to stars, Eev. i. 20) with his own proper
light .
(3.) As there is but one sun which excels and illuminates the inferior luminaries of
heaven ; so Christ has the pre-eminence (vpwTevaiv) over all, Col. i. 18.
1. With respect to efficacy ; for as the sun chases away darkness and clouds, illus-
trating all things : so Christ dispels the darkness of the mind, hy the light of his word;
the darkness of sin, by the light of his most holy merits ; and the darkness of calamity,
by the light f his comforting grace.
2. With respect to equality, for, " the sun rises on the evil and the good," (affording
its light without distinction to all things sublunary,) Matt. v. 45, which nevertheless
blind men, and such as sleep by day, do not enjoy : so Christ " illuminates every man
that cometh into the world," (that is, he affords the means of illumination,) 1 John
i. 9 ; yet unbelievers, who are blinded by the devil, and such as give themselves the
liberty to sleep securely in sin (and, that by their proper fault, and particular vice)
John iii. 19, and 2 Cor. iv. 4, do not enjoy that saving light or illumination ; which
is the reason why the prophet Malachi, speaking of the actual illumination of the Sun
of righteousness, says, " To them that fear the name of the Lord shall the sun of righte-
ousness arise," &c.
3. No man can resist or hinder the course and efficacy of the sun : so no devil or
tyrant can retard or hinder the course and energy of the gospel of Christ, the Sun of
righteousness.
4. The sun refreshes and quickens the world by its heat, winch nature demonstrates
in the spring : so Christ quickens and makes alive those that are spiritually dead, Eph. ii.
5, and causes a divine heat of love and devotion, Luke xxiv. 32.
5. That which the prophet mentions, by the phrase, " with healing in his wings," is
to be understood of the first beams or rays of light called the " wings of the morning,"
(or the first appearance of the sun) Psal. cxxxix. 9, that is, the first sun-beams. This
celestial Sun is also a physician which can heal and deliver from spiritual death. The
sun when it rises gives some ease and comfort to sick persons ; let all that are soul-sick,
rejoice in this justifying and healing Sun of righteousness.
6. The sun rising causes joy to all things, who were as it were immersed in the me-
lancholy sadness of night, as the poet says,
Phosphore redde diem, quid gaadia nostra moraris ?
" Come, sweet Phosper, bring the day,
Why dost thou our joys delay ?"
So by this heavenly Sun of righteousness, true cause of joy is given unto men, Luke
ii. 10, 11, Isa. ix. 2, 3.
7. The sun doth make all sorts of earthly fruit ripe, to which it also gave the be-
ginning of vegetation. So Christ is the " Author and Finisher of our faith," Heb. xii. 2,
" He worketh in us to will and to do," Phil. ii. 13, " That we may walk worthy of the
Lord, unto all well pleasing, being fruitful unto every good work, and increasing in the
knowledge of G-od." Col. i. 10.
8. It is said of the Heliotrope, or sunflower, that it always turns and inclines to the
sun : so let our hearts always incline to Christ.
9. There is nothing more pleasant to those in captivity, than to behold the sun : so
there is nothing ought to be more comfortable to us in our spiritual captivity, than by the
eyes of faith to behold Christ the Sun of righteousness, &c.,
The second place is Luke i. 78, " Through the bowels of the mercy of our 5rod ; (so
the Greek) whereby the Day-spring from on high hath visited us." Some think that this
metaphorical appellation, (viz., a va.To\v) e| v^ovs oriens ex alto) arising from on high, is
taken from plants which are said (avarei^ai) to branch or sprout forth, when they grow,
or begin to flourish, that so it might respect those places of the Old Testament, where
Christ is called a plant or branch, Jer. xxii. 5, Zech. iii. 8, and vi 12, where the
Septua^int renders nas by avaroKyv orien, arising, and that we are to understand here,
the arising, or branch from on high, sent from heaven to us, and widely differing from
M 1
84 AN ANTHROPOPATHY. L 30031 1
all earthly branches. - But the words immediately following show that Zacharias had
respect rather to the similitude of the sun and light, as verse 79 of -this place, viz.
ejri<pa.va.i, " to give light to them that sit in darkness, and in the shadow of death, to guide
(as a clear light does) our feet into the ways of peace." By a good reason it is there-
fore said, that the holy man respected the prophecy, Isa. ix. 2, (whence the phrase of
sitting in the darkness, and shadow of death, is taken ;) and chap. Ix. 1, 2, Mai. iv. 2.
To which places, Junius (Parallel. 1, 55.) does learnedly show that he had immediate
reference.
&vareii\eiv, oriri, to arise, is proper to the sun, moon, and stars, from whence the
noun, cu>a.To\a,. that, is, an arising, or the action or region of the orient sun, and
nietonymically it is put for the rising sun itself to .which, *! vtyovs, from on high,
for distinction's sake is added, by which Junius says, " we are to understand that meridian
and powerful splendour, whereby the sun, (chiefly at noon) illustrates all things to
difference it, ewro TTJS EWJJS waTox-ns, from its first uprising." But it seems to be re-
ferred more truly to the first original of the Sun of righteousness, viz., his visiting (and
shining upon) us on earth, and that from on high, viz., heaven, as 1 Cor. xv. 47, John
iii. 31.
That the Messiah is called a Star, Numb. xxiv. 17, is the judgment of many ;
there shall come " a star out of Jacob, and a sceptre shall rise out of Israel," which words
are thus rendered by the Chaldee, " there shall arise a king out of Jacob, and the Messiah
shall be exalted out of Israel, &c." The same exposition Galatinus, Lib. viii. cap. 1,
produces from B, Solomon, and E. Moses Hadarson. Vatablus paraphrases the whole
verse thus" Balak, my counsel is that you be quiet, and fear not at this time, for that
which I fortel of things to come, shall not come to pass in thy time, but in the latter days,
viz., in the time of the Messiah, whom I see, but not near me, for he is yet afar off,
when he comes, he will be as a great light and vehement splendour, which is signified by
the star," &c. So says Brentius. Junius and Tremellius in their notes say, " that by
the name of a star and sceptre, is meant, the kingdom of God's people, begun in David,
and completed in Christ, between whom, the interjected time was the progress of the star,
&c." See Junius in analyt. explie. h. I.
Such as understand this prophecy of Christ, paraphrase in this manner, " I shall see
him, but not now, I shall behold him but not nigh," that is, my curses will be in vain
against that people, whom God hath peculiarly chosen for himself, and from which ac-
cording to the flesh the Messiah is to descend, but the time of that nativity is not yet
come, therefore 'I seem to behold him. at a great distance, but that promise will be cer-
tainly fulfilled, and God for his sake will preserve this kingdom so long ;" " there shall
come a star out of Jacob," that is, the Son of God, manifested in the flesh, shall come of
this people, and shall spread the beams of his doctrine and miracles far and near,
arising as the day-star in the hearts of unbelievers, 2 Pet. i. 19, enlightening them to
eternal life ; " and a sceptre shall rise out of Israel," that is, the Messiah shall not only
be a Teacher of his people, but also a heavenly King ; " and he shall smite through the
princes of Moab, and destroy all the children of Seth ;" that is, all such as will not obey
his government, but remain unbelievers, he shall destroy with an eternal death, verse 18,
" And Edom shall be a possession, Seir shall be a possession for his enemies ;" that is, all
his enemies (who by the Iclumeaus, the capital enemies of Israel, inhabiting Seir, are set
forth) shall be destroyed by the sword of the Spirit; " But Israel shall do valiently ;" that
is, the church, which is the kingdom of the Messiah, shall be gloriously triumphant ;
verse 19, " Out of Jacob shall come he that shall have dominion, and shall destroy him
that remaineth of the city," that is, he shall rule in the house of Jacob for ever, and " of
his kingdom there will be no end," Luke i. 33. " He shall put all his enemies under his
feet," 1 Cor. xv. 25 -27, &c.
Christ calls himself " the bright and morning star" Rev. xxii. 16, because of those
shinings of saving knowledge which proceed from him, whence he is <paxr^>opos avaroXn,
the light-bringer (usually translated Morning-star, or day-dawn,) " arising in the hearts
of men by the sure word of prophecy." But more especially because of his pro-
mise of life and salvation. : for as the morning-star is as it were the sun's har-
PART I.] AN ANTHEOPOPATHY. 85
binger, declaring its speedy approach ; so by the clearness of Christ's resurrection,
and his sure word of promise, he discovers unto men what an extraordinary light of
glory will be afforded to believers in the general resurrection, when they shall shine
as stars for ever, Dan. xii. 3. The morning-star gives light, but much less in the
sun ; so the light of the knowledge of Christ in this life, is not to be compared with
that most illustrious and shining glory, which the saints shall enjoy in bliss, and which by
faith they expect, 1 Cor. xiii. 12.
Secondly, Elementary things. God is called fire, yea, a consuming fire, Deut. iv. 24,
ix. 3, and xxxii. 22, Isa. x. 17, and Ixvi. 15, 16, Ezek. xxi. 31, &c., which denotes his
wrath against sin, which consumes those miserable persons, against whom it burns, as
fire does stubble. See Psal. xviii. 8, where by smoke also the wrath of God is signified,
as also Psal. Ixxiv. 1, and Ixxx. 4, " How long wilt thou smoke against thy people ?" so
the Hebrew, Deut. xxix. 20.
God is said to be a Lamp, Candle, or Lanthorn, when he exhibits his grace and
favour to any, 2 Sam. xxii/29, " Thou art my Lamp, Lord." Psal. xviii. 28, " For
thou wilt light my candle (or lamp) ; the Lord my God will enlighten my darkness ;" that
is, he is the Author of my light, felicity, and salvation. So the candle of God is said to
" shine upon Job's head," Job xxix. 3, in the same sense, as the following words show,
viz., " By his light I walked through darkness," where he subjoins a clear description of
his former felicity.
Prov. xx. 27, " The spirit of man is the candle of the Lord, searching all the inward
parts of the belly," that is, the Lord kindles a light in man, by which he looks into the
most inward things ; and therefore it shines in the mind of a wise king, that he may search
out a matter, and take away the wicked, Prov. xxv. 2, 3. The word of God is called a
lamp, or candle, Psal. cxix. 105, Prov. vi. 23, 2 Pet. i. 19, because of the light of saving
institutions which it exhibits to believers.
To the element of air belongs, when blowing, or a blast, or breathing is at-
tributed to God, by which his divine grace and refection, is noted, as a cool breeze
refreshes a man in summer's heat thus some aptly translate that passage, Isa. Ivii. 16,
" For I will not contend tor' ever, neither will I be always wroth, the Spirit before me
shall roll itself, and I will cause a blowing ;" that is, the Holy Spirit, which I will send
to sorrowful and contrite believers, shall (as it were,) open itself to them, dwell in them,
and in the heat of temptations, shall with a comfortable gust or breeze refresh their
fainting spirits.
Sometimes it denotes divine wrath and vengeance, as a strong wind overthrows
what is before it, and inflames the fire, Job iv. 9, "By the blast of God they perish,
(that is, the wicked) and by the breath of his nostrils are they consumed." Psal. xviii.
15, " At thy rebuke, Lord, at the blast of the breath of thy nostrils." Isa. xxx. '6%,
" The breath of the Lord, like a stream of brimstone doth kindle it ;" that is, hell ; as
brimstone is a great nourisher of fire, so the infinite and never-ceasing wrath of God,
shall be (as it were) an eternal nourisher or continuer of hell ; for whilst a pair of bellows
blow the fire, it burns ; so the breath of the Lord, (viz. his wrath) shall be always
of efficacy to torment the souls and bodies of the damned in that infernal stream of
brimstone.
To the element of water belongs where God is called a " Fountain of living waters,"
Jer. ii. 13, and xvii. 13, because he is the indeficient Author of all life and refresh-
ment, here and hereafter. Psal. xxxvi. 9, " With thee is the fountain of life," which is
to be understood in the same sense, which verse 8, is called " the river of his pleasures,"
The Spirit is called a " river of living water," John vii. 38, 39, to which belongs the
expression of pouring out, Isa. xliv. 3, Joel iii. 28, Zech. xii. 10, Acts ii. 16, 17, 18, 33,
Tit. iii. 5/6.
Christ in general calls the blessings derived to men through him, living water, John
iv. 10, 14. For he is that most abounding fountain of eternal life, John i. 16. Water
86 AN ANTEROPOPATHY. [BOOK 1,
cleanses, refreshes, quenches thirst, softens, or mollifies, &c., which with other good qua-
lities, may be most fitly ascribed to the blessed Saviour in a spiritual sense ; see Isa. Iv. 1,
Ezek. xxxvi. 25, Zech. xiv. 8, Psal. xxiii. 1, 2, &c.
The heavens or clouds are called the " river of God full of water," Psal. Ixv. 9, because
he sends plenty of rain from thence to make the earth fruitful.
To the Earth, we will refer whatsoever (besides what was produced before ha their
proper places) have a being in it, that are metaphorically transferred to God, whether they
be natural productions, or made by human art.
Christ is sometimes called a Stone and Rock, as Psal. cxviii. 22, " The stone which
the builders refused is become the head of the corner," which expressly referred to Christ,
Matt. xxi. 42, Acts iy. 11, 1 Pet. ii. 7. By the builders we are to understand the priests
and great men, and others among the Israelites, whose office it was to build, not de-
stroy the church of God. How these refused Christ, the evangelic history plentifully
informs us ; yet notwithstanding he is " made the head of the corner, or the firm and
chief corner-stone of the whole church, fitly framed together, and growing in him,"
Eph. ii. 20, 21 ; to wit, both of Jews and Gentiles, having broken down the partition-
wall, verses 14, 15, 16, &c. Other places are, Isa. viii. 14, and xxviii. 16, Zech. iii. 9,
Luke ii. 34, Kom. ix. 32, 33, 1 Pet. ii. 4, 6, 7, 8 ; where he is called a " Rock of offence,
and a stumbling-stone," with respect to unbelievers and wicked men, &c., who ar
apt to despise his mean worldly estate, and be offended at his severity against their sin-
ful ways.
God is called a Rock to such as trust in him, Deut. xxxii. 31, Psal. xviii. 2, xxxi. 2,
3, xlii. 9, and Ixxiii. 26, Isa. xxvi. 4 ; that is, a most certain and invincible giver of help,
for there were rocks in those countries, which for their height, strength, steepness, and
difficulty of access, were reputed impregnable, &c.
Matt. xvi. 18. Christ alluding to the name of Peter calls himself that " Eock upon
which he was to build his church, that the " Gates of hell should not prevail against it."
Upon which Brentius very well paraphrases : " I have called thee Cephas before, that is,
a rock, (John i. 42,) and I do not yet repent of giving thee that title ; for now in your
own and brethren's name, you acknowledge the true rock and foundation, in confessing,
that I am Christ the Son of the living God This confession is the true rock, and upon
it, as upon a rock and foundation, will I build my church."
. D. Calixtus says, " that the words, the church is built upon a rock, are said by a
metaphor, which is taken from the firmness, strength, or solidity of the rock, not
from any rule or government it has, for there is no such thing in it, and denotes a
solid, steadfast, and iminoveable foundation ;" but what needs any further explication,
when Paul, an undoubted interpreter, says, 1 Cor. iii. 11, " For other foundation can no
man lay, than that is laid, which is Jesus Christ," but upon this rock, are. laid other rocks,
or stones, (for ^rpos, being an appellative, signifies a stone, not a rock) cut out of
the living rock, which being single are not foundations, but many being joined, ce-
mented, or united, constitute or make a secondary foundation, Eev. xxi. 14, " And the
wall of the city had twelve foundations, and in them the names of the twelve apostles of
the Lamb." Eph. ii. 20, " And are built upon the foundation of the apostles and pro-
phets, &c."
1 Cor. x. 4, Christ is called the Spiritual Rock, of which the Israelites did drink in the
desert, that rock being a type of him, Exod. xvii. 8 : see Gram. Sacr. p. 504, 551.
God is called a secret or Hiding-place, Psal. xci. 1, and cxix. 114, also a co-
vert, refuge, or hiding, Isa. iv. 6 ; by which his gracious defence against all
hostile violence is intimated. For the same reason he is called a munition,
which signifies a fortification, or strong-hold, Psal. xxxi. 2, 3, 4, Ixxi. 3, xci. 2, 9, and
cxliv. 2.
He is called a Wall of Fire, Zech. ii. 5, where the epithet of fire is added, to show that
he is not only the Defender of his church, but also a most terrible Avenger, that will con-
sume its enemies, as fire does combustible matter.
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AN ANTHROPOPATHY.
87
He is called a Strong Tower, Psal.lxi. 8, Prdv. xviii. 10, because of his divine protection
also ; for as in high and well-fortified towers we are safe from the assaults of the enemy ;
so much more eminently does Jehovah place them in safety, who trust in him, 2 Sam.
xxii.,51; "He is the tower of salvation," (says David of God) which is called "great
deliverance," Psal. xviii. 50. The tower is fortified,
1. With warlike engines, which are his divine virtue and power, and all the creatures
which he makes use of to the destruction and overthrow of his enemies, Psal. cxlviii. 8,
" Fire and hail, snow and vapour, stormy wind fulfilling his word."
2. With provision, as the bread and drink of life ; Psal. xxxvi. 8, 9, 10, " They shall
be abundantly satisfied with the fitness of thy house, and thou shalt make them drink of
the rivers of thy pleasures," &c.
2. With a garrison of brave defendants, which are the holy angels, Psal. xci. 11, 12,
Dan. vii. 10. So that this tower is impregnable, &c.
The Lord God Almighty and the Lamb are called the Temple of the heavenly city,
Rev. xxi. 22 ; by way of opposition to the outward and earthly temple, as if he had
said, in eternity there will be no need of those visible and external signs, by which God
manifested himself to his people under the Old Testament dispensation, in the temple and
in the ark of the covenant ; for God will exhibit himself to be seen by his elect, face
to face, that in this spiritual temple they may give him eternal and celestial praise,
celebrating a festival of everlasting joy, &c.
John xiv. 6, Christ calls himself " the Way" viz., by which there is a passage to the
Father, as verse 2, 3, 4 ; the words of the^erse, " I am the way, and the truth, and .
the life, no man cometh unto the Father but by me ;" that is, you say you know not the
way to the Father, and heavenly felicity ; why I myself, whom you know, am the way,
by which you can arrive there, nor am I only a way, but a guide also, by the truth which
I teach ; and together with the Father, am the end of your journey, that is life, which
the blessed enjoy. Calixt. in Harmon. Evangel.
John Husse (as Wolfius cites him, Tom. 1. Lect. Memor. p. 750.) says, " Let the hum-
ble passenger behold Christ, who says, " I am the way, the truth, and the life," here
is a way for him that will go, for Christ is the way : a way whither he would go, for
Christ is truth : and where he would tarry, for Christ is life."
Tho. a Kempis. Lib. 3. de Imik Christi. Cap. 56, " I am the way, truth, and life."
none can go without a way, nor know without truth, nor live without life. I am the
way which you ought to follow, the truth which you ought to believe, and the life
which you ought to hope for. I am the inviolable way, the infallible truth, and
indeterminable life. I am the most right way, the most supreme truth, and most
'certain, blessed, and increated life ; if thou tarry in my way, thou shalt know my truth,
which shall deliver thee, and in it thou shalt find eternal life. The light and truth
of God leads us, Psal. xliii. 3 ; which Christ applies to himself, John viii. 12, and xiv.
IJ, for he leads us to himself, who is eternal life, 1 John v. 11, 12, in whom we have all
things, Rom. viii. 32. How he leads to the Father is fairly expounded, Heb. x. 19, 20,
&c."
1. The way of the Lord God signifies his heavenly doctrine, Psal. v. 8, xxv. 4, 9,
10, Ixvii. 2, and cxix. 3, 14, 26, 30, &c., Isa. ii. 3, Hos. xiv. 10, Matt. xxii. 16, Acts
xiii. 10, and xviii. 25, &c. Hence comes the phrase " to keep the ways of the Lord,"
Psal. xviii. 21., that is, to lead his life according to his word and precepts.
2. His providence and divine government, more generally as the whole course of
his will, counsels, endeavours, and actions, as Psal. xxv. 10, and Ixxvii. 13, Isa. lv. 8, 9,
Hab. iii. 6.
_ More particularly.it signifies some singular actions of God, Exod. xxxiii. 13, Psal.
ciii. 7, Job xl. 14, Prov. viii. 22. John the Baptist is said " To prepare the way of the
Lord," Mai. iii. 1, Luke i. 76, that is, to bear a serious testimony of his speedy coming,
by preaching the word, and administering the holy ordinance of baptism. A metaphor
taken from great men, at whose coming the ways are wont to be .made plain and level.
See Isa. xl. 3, 4, &c.
88 PEOsopoi'EiA. [BOOK 1,
God is called a Shade, Psal. cxxi. 5, " The Lord is thy shade upon thy right hand ;"
which denotes his heavenly protection, which he affords believers, as a shade refreshes
and defends from the scorching heat of the sun ; hence such are said to " abide under
the shadow of the Almighty," Psal. xci. 1. When it is said, the shadow of his wings,
the metaphor becomes double and more emphatical, for he is not only a pleasant shade
in dry and torrid places, but such a nourishing protecting shade as the hen's wings are
to her chickens ; and so denotes a singular love and care.
We read also of the " shadow of God's hand/' which also denotes a strong protection
against all enemies, for a hand when attributed to God denotes so much. Of which
before.
There is an eminent emphasis in that text, Luke i. 35, "and the Angel answered and
said unto her, The Holy Ghost shall come upon thee, and the power of the highest
shall overshadow thee," eina-Kiaa-fi <roi. Mary being astonished by the view of that angel-
ical messenger, enquired, verse 34, " How shall this be, seeing I know not a man ?" viz.,
what was said, ver. 31, " And, behold thou shalt conceive in thy womb, and bring forth
a son, and thou shalt call his name Jesus. Pie shall be great, and shall be called the Son
of the Highest :" &c., verse 32. To Mary wondering at this, the angel answers, that it
should be by the supernatural, and most singular operation of the Holy Spirit, and power
of the highest, which operation is by an anthropopathy expressed by overshadowing,
describing the manner thereof, as that there should be divine protection, which is the
metaphorical signification of a shadow, as before. For God being a consuming fire, would
consume Mary, by filling her with his peculiar and majestical glory, unless there were
some divine ob-umbretion or shade between ; as God covered Moses with his hand in
that peculiar and extraordinary appearance'of his divine glory, lest by the dazzling
and majesty of God's presence he should be consumed, Exod. xxxiii. 22. It may also
respect that hidden formation of that most holy child in the virgin's womb, and his being
secured from the least spot of sin, in his most admirable union with humanity.
This emphasis the word (shadow) carries, .which being contrary to light, is a note of
the incomprehensible and hidden energy of God ; intimated also by the " shadow of a
cloud over the tabernacle," Exod. xl. 35 ; let this shade therefore be a prohibition from
any rash or curious inquisitiveness into this adorable mystery. The cloud was put over
the tabernacle, that we should not rashly rush in, and the cherubims covered the ark,
2 Chron. v. 8, lest any body should be curiously prying into the majesty of God which
dwelt upon it ; so the shadow of the highest, ob-unibrates this mystery, lest our foolish
reason should be inquisitive into the manner of it. And so with a shadow of imperfect
revelation of these divine things, we end this chapter.
CHAPTER IX.
05 1 METAPHORS WUEEEBY THINGS ARE PROPOSED, AS PERSONS, WHICH AEE NOT PERSONS,
WHICH KIND THEY CALL PROSOPOPEIA.
PROSOPOPEIA is, when any thing (which is not a person) is metaphorically introduced or
proposed as a person r or when the properties of a man are attributed to other things,
for things, for likeness and agreement's sake. Profane authors use very elegant meta-
phors of this kind, as that of Cicero "What did that drawn sword of yours do in the
Pharsalian field ? Whose side did that point seek ? What was the sense of your arms ?"
Aristotle defines this metaphor, " that which is in act, bringing in inanimate things doing
something, as if they had life and sense ;" but we will follow the distinct classes of scrip-
ture examples.
Some things are said of the members of a human body, which are properly the act
of the mind, as Gen. xlviii. 14, "He made his hands to understand," (so the Hebrew*) that
is, (as Vatablus and our translation notes) he guided or laid his hands knowingly,
PART I.]
PROSOPOI'EIA.
89
skilfully, and wittingly, when his eyes were dim with age, that he could not discern
by seeing, which was the eldest son, therefore of set purpose did he lay his hands cross-
wise ; and therefore Moses says, that he made his hands to understand, as if they (viz. his
hands) could tell things to conie, because he did not hastily nor gropingly put them forth;
but as one well knowing directs his right to Ephraim the youngest, and his left to the
first-born, &c., see Tract. Cap. 2. following towards the end.
Job xxix. 11, "When the ear heard, then it blessed me, and when the eye saw, it gave
witness to me." Here to the ear and eye is attributed, what belongs to man. Job xxviii.
4, " The flood breaketh out from the inhabitant ; forgotten of the foot :" where forgetful-
ness is attributed to the foot, that is, (as Junius and Tremellius note) such floods as no foot
ever experienced, because so deep as not to be waded or gone through.
Psal. xxxv. 10, " All my bones shall say, Lord, who is like unto thee ?" Psal. li. 8,
" The bones which thou hast broken shall rejoice," (so the Hebrew ;) here glorying and
rejoicing in God is attributed to the bones which is the property of man ; as if he had said,
I will inwardly and heartily glorify thee, and rejoice in thee. By the same reason it is
said, Psal. ciii. 1, " Bless the Lord, my soul, and all that is within, (or my bowels), bless
his holy name." Psal. Ixviii. 31, "Ethiopia shall make her hands to turn to God," (so
the Hebrew) that is, shall with speed stretch them out in prayer ; as the Chald. expounds
it : or shall quickly extend her hands to give gifts of gold to the Lord, as R. Aben Ezra ;
and B. Salomon expound it. See Psal. Ixxii. 15. Some take this metonymically, where
extending the hands is put for a gift, as before.
Psal. Ixxiii. 9, " They set their mouth against the heavens," (that is, the foolish and
wicked, as verse 3,) and their tongue walked through the earth," that is, they do rashly
and licentiously throw reproaches upon God and man, neither sparing heavenly or earthly
things. Psal. cxxxvii. 5, " If I forget thee, Jerusalem, let my right-hand forget" (that
is, as Junius and Trernellius say, itself,) viz., " let it be rather dead or withered, than I
should give over singing," or as Illyricus says, " let my right-hand forget its musical dex-
terity," as in the next verse, " Let my tongue cleave to the roof of my mouth ; if I prefer
not Jerusalem above the head of my joy ;" that is, let the Lord vouchsafe, that I may
never play upon music, or sing more, 'ere 1 should admit so great a wickedness, as to
desert Jerusalem, and its religion and ministry, and give over to celebrate it with hymns,
music, and voice ; yea, I will prefer thee to the chief esteem before all other things, joys,
comforts, &c.
Prov. x. 32, " The lips of the righteous, know what is acceptable ;" that is, they speak
so prudently, as if knowledge resided 'in them, which Job xxxiv. 35, is in the negative
expressed, " Job hath spoken without knowledge, and his words were without wisdom."
Matt. vi. 3, " But when thou givest alms, let not thy left-hand know what thy right-hand
doeth ;" this is spoken to prohibit the vain glory of almsgiving, when done for praise,
&c. Theophilact expounds it, " if it be possible, you are even to forget all your own
good deeds, or at least by no means to glory in them, or rest upon them, lest you be
vainly lifted up." To this may be referred, where anger is attributed to the eyes, Gen.
xxxi. 35, and xlv, 5, Isa. iii. 8; and concupiscence, pleasure, or desire, 1 Kings xx. 6,
Ezek. xxiv. 16, 21, 1 John ii. 16, (hence the phrase of the heart's walking after the eyes,
Job xxxi. 7 ; that is, the desires and lusts follow, which the eyes moved by outward
objects, endeavour to stir up in the heart. " The abominations of the eyes," Ezek. xx.
7; that is, which were the object and scope of desire;) and adultery, 2 Pet. ii. 14, and
compassion, as when the eye is said to pity, Deut. xiii. 8, Isa. xiii. 18, &c. ; the hope or
expectation, Psal. cxix. 82, 1'2B, and cxlv. 14, 15, vid. Gram. Sacr. p. 282.
2. Words are used of brutes which properly belong to man, as Job xii. 7, " But
ask now the beasts, and they shall teach thee ; and the fowls of the air, and they shall tell
thee : or speak to the earth, and it shall teach thee ; and the fishes of the sea shall declare
unto thee." To ask and speak in this place signifies to meditate, search into, or contem-
plate; for the teaching, telling, or narration, of beasts, fowls, the earth, and fishes,
intimates that they are a real testimony and evidence of the wisdom of the Creator.
What he said, verse 2, that he had understanding and skill in what his friends discoursed
f> he prosecutes here, as if he had said, ye have talked much of the wisdom and
H
90 PROSOPOPEIA. [BOOK 1,
power of God, and that he creates and preserves all things, as if they were unknown to
me', but the very creatures tacitly inform me of that. See Job ix. 10, Rom. i. '20.
Job xli. 29, "He (the leviathan or whale) laugheth at the shaking of a spear," that is,
he cares not for it. Prov. xxx. 25, " The ants are a people not strong, 1 ' &c. ; verse 26,
" The conies are hut a feeble people," &c. ; Joel i. 6, " For a nation is come upon my land,
strong, and without number," &c. The speech here is of canker worms, locusts, or cater-
pillars, mentioned, verse 4, and which by the same metaphor are called the great army of
God, chap. ii. 11, 25. By the same reason the multitude of locusts are represented as an
army, Prov. xxx. 27, Neh. iii. 17. Hieron.upon Joel ii.,tlms writes, "This we saw lately in this
province (viz. Palestine,) for when whole troops of locusts came, and filled the air between
heaven and earth, they flew with so great an order by the disposal of God, who commanded
them, so that like square stones placed by the hand of an artificer in a pavement, they kept
their places, that not one was observed to incline to the other, by any transvere or irre-
gular motion." This was a great punishment upon enormous sinners, which Moses in
God's stead threatens, Deut. xxviii. 38, 39 ; and Solomon prays against, 1 Kings viii. 37 ;
and Pliny himself, a heathen writer, Lib. xi. Cap. 29, acknowledges the anger of the
gods by the multitude of these insects ; some with these words of scripture, parallel Virgil's
words, of bees, Lib. 4. Georg.
" Magnanimosqne ducos, totiusque ex ordine gentis,
Mores et studia, et populos, et prselia dicam."
And of Ants,
" It nigris campis agmen, prajdamque per herbas
Conveetant calle angusto, pars grandia truduut
Obnise frumenta humeris, pars agmina cogunt,
Castigantque raoras, &c." Lib. 4. jEneid.
To this class may be referred when the word son is ascribed to beasts, as Exod. xxix.
1, " Take a young bullock the son of a cow," so the Hebrew, that is, a sucking calf or
one not as yet weaned : Gen. xlix. 11. The son of an ass is put for its colt or foal,*
Zech. Ix. 6. " A colt the son of asses,"* that is, one of the she asses, according to the
icliotism of which see below. -f
By another reason rams are called the sons of Bashan,* Deut. xxxii. 14, that is, fat
rams of the breed of Bashan, because that was a good place for fattening. A hand is
attributed to a dog,* Psal. xxii. 20 ;~ "to a lion and a bear," 1 Sam. xvii. 37. In
general a hand is ascribed to every beast, Gen. ix. 5. In which places power and strength
is to be understood, especially and more eminently in the last. See Gram. Sacr. p. 138.
It is said, Prov. xxx. 28, " The spider taketh hold with her hands," that is, with her feet,
which are on either side so pliable as a man's hand to spin their web, and seize upon their
prey. Junius.
3. Some things are spoken of things growing out of the earth, which properly belong
to man, as Levit. xix. 23, " And when ye shall come into the land, and shall have
planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised ;
three years shall it be uncircumcised unto you ; it shall not he eaten of." The meaning
is, that the fruit of the three first years shall be accounted unclean and rejected, as an un-
circumcised man was accounted unclean before God, and was not to be received among
the people. And in the fourth year that fruit was to be offered to God as a sign of thanks-
giving, verse 24; but the fifth year the common use of it was allowed, verse 25.
Job xiv. 7, 8, 9, Hope, old age, death, the scent of waters, are applied to the bough of
a tree, which is cut off, and buds again ; and compared to a man once dead, who cannot
return to revive again, viz., into this life, which was the scope of Job, as chap. vii. 7, 9,
10, xiii. 15, 16, and xix. 25, 26, 27, where he evidently declares the resurrection of the
dead to the enjoyment of everlasting life.
Psal. Ixxviii. 4, killing and death is attributed to plants, as " he killed j,(so the
Hebrew,) their vines with hail, and then: sycamores with great hail stones." Con-
* Note, that iii the places marked with the asterisk it is not so in our English ; but it is so iii the
original Hebrew. f Gram. Sacr. p. 138.
PART I.]
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91
trary to this is that faoTroirjtris, (zoopoiesis) quickening or living of the seed cast into the
earth, by which its budding or growth is noted, as in the following verses, Ezek. xxxi. 9,
envy or emulation ; verse 14, exalting or elevation of heart and drinking of water ; verse
15, mourning or grief of mind ; verse 16, consolation and comfort are attributed to trees,
by a certain prosopopeia, and in a way of comparison of a goodly tree with the king of
Assyria. See Hos. ix. 6, Joel i. 10. " The new wine is ashamed or blushed ;" that is,
there is so bad a vintage or wine harvest, that it is ashamed, because it did not answer the
people's expectation. In the same verse languishing or a disease is attributed to oil, which
properly belongs to man, Psal. vi. 2, 3, but metaphorically denotes a spoil and devastation
of the fruit of the earth, as Isa. xvi. 8, &c. It is said, Habak. iii. 17, " That the labour
of the olive shall lie," so the Hebrew, when it answers not the desires of men, but fails
their expectation of much fruit, which is also ascribed to new wine, Hos. ix. 2. It is said,
Psal. Iviii. 9, "Before your pots can feel the thorns, he shall take them away as with a
whirlwind ;" that is, before your pots grow hot with a fire of thorns (which were wont
to be used,) for that fire lasts but a little while, and will not boil the flesh, so shall they
quickly perish, &c.
4. Some things are spoken of inanimate creatures, which properly belong to a living
man (or more generally to living creatures.) As,
(1.) Of dead men, Gen. iv. 10, " The voice of thy brother's blood crieth unto me from
the ground." Here a voice and crying is attributed to the blood of slain Abel by a very
weighty emphasis. As to the phrase of a voice and crying directed to God, it manifestly
intimates these two things. First, that he is a. just judge, and the avenger of wickedness ;
and therefore the violent murder of Abel, could not but come to him for justice on the
assassin, as it is said in the like case, 2 Chron. xxiv. 22, " The Lord look upon it,
and require it," viz., the blood of Zechariah. The second is, that he is a gracious
loving Father, and Defender of such as are his, and minds them as well in life as in death ;
for he had not only a respect for Abel when alive, but hearkens also to the cry of his
blood when dead, according to Rom. xiv. 8, " Whether we live, or die, we are the
Lord's."
Some put an emphasis in bloods being in the plural number, intimating, as it were, that
there were many slain in Abel, that is, such offspring as he might have had, which tacitly
call for justice, hence the Chaldee translates it "The voice of the seeds of thy brother's
blood, which were to come, and issue from thy brother," but seems to be far stretched.
By the plural word of bloods, are noted slaughters, because the blood gushing from the
veins scatters into diverse parts. Psal. v. 6, "The Lord will abhor the man of bloods,
and deceit ;" so the Hebrew, Psal. li. 14, " Deliver me from bloods ;" we translate it blood-
guiltiness ; Hos. iv. 2, " They break out and bloods touch bloods." But here, blood
violently shed is understood by a synecdoche, and Matt, xxiii. 35, the blood of Abel is ex-
pressed in the singular number, IM, (haima.) As to the sense and connexion, because
Cain did not only not confess his sin, but also impudently denied that he was concerned in
the care or keeping of his brother. God deals more openly, saying : " The voice of thy
brother's blood cries to me from the earth," that is, thy brother is slain : I do not vainly
inquire where he is, his blood demands vengeance of me, and I am concerned to call his
murderer to account, therefore speak plainly ; what hast thou done ? that is, why didst
thou dare or presume to lay violent hands on him ? Thou sayest, thou art not his keeper,
as if the question were whether thou hast kept him ? Tell rather what thou hast designed
against him ;" this is the paraphrase of Musculus upon the place.
To this place, Heb. xii. 24, refers, where the crying blood of dead Abel is fairly com-
pared to the living blood of Christ our Mediator and Intercessor.*
Isa. xiv. 9, 10, the dead, are feigned to come from hell, or the graves, to deride
the pride and haughtiness of that inhuman king of Babylon, speaking to him when
fallen from his greatness, and upbraiding him for his monstrous pride, and shameful down-
fall.
Jer. xxxi. 15, Rachel, the mother of Joseph and Benjamin, long before dead, is
brought in as bitterly weeping for the. captivity of the people ; which prophecy is al-
ledged to express the cruelty of Herod's massacre of the infants, Matt. ii. 18, for the
agreement of that tyrannical fact with that place. Rachel's sepulchre was near Beth,
* Gram, Sacr. p. 261.
N 2
92 PROSOPOPEIA. [BOOK 1,
lehem, in which and the adjacent places, that most cruel villany was committed, &c. See
also Ezek. xxxii. 21, &c.
2. Of other things void of life and soul, Gen. iv. 11, "And now art thou cursed from
the earth, which hath opened her mouth to receive thy brother's hlood from thy hand ;"
by this prosopopeia the wickedness of Cain is aggravated, as if he had said, the very
earth, though destitute of sense and reason, yet was more humane and kind to thy
brother than thou wert, because it received and laid up that blood which thou hast
spilt, from the sight of men, lest it should cause horror in them. Others say, that this
speech denotes the extreme grievousness of his wickedness, and the horror of his guilty
conscience, rendering the very senseless creatures his enemies, as if he had said,
the very earth which (as it were) with open mouth received the blood of thy brother
from thy hand, will account thee as execrable, which agrees fairly with the following
words.
Gen. xlvii. 19, " Death is attributed to the land," which denotes desolation ; Exod. xix.
18, it is said of mount Sinai, that Jehovah appearing, it quaked, that is, it had such com-
motions, as if, like a man, it had trembled for feai? Levit. xviii. 28, " Spuing out its in-
habitants," is attributed to the land, which signifies their expulsion for their wickedness ;
Deut. xxxii. 42, God is said to make "his arrows drunk with blood," that is, that out of
his just wrath, he would send the enemies of the land, to kill the wicked and rebellious
people. See Isa. xxxiv. 5, Jer. xlvi. 10.
Josh. xxiv. 27, " And Joshua said unto all the people, behold, this stone shall be a wit-
ness unto us : for it hath heard all the words of the Lord, which he spake unto us :" &c.
The stone erected there is by a prosopopeia, said to hear, because it was present, (as it
were a witness) and was appointed, as a memorial and testimonial sign of the covenant
God then made with his people.
Judg. v. 20, " They fought from heaven, the stars in their courses (or degrees) fought
against Sisera." The stars are said to fight, because they were instalments of exciting
those hails and storms, which God probably used against his enemies. Josephus says, that
when the Canaanites encountered with the Israelites, a violent shower fell, and much rain
and hail by the force of the wind, was fiercely driven into the Canaanites' faces, so that
their bows and slings became unprofitable and useless, neither could they, being so
benumbed with cold, handle their swords ; which tempest, nevertheless, did no way pre-
judice the Israelites. Brentius thus expounds it, " we simply expound it that God was no
way favourable, but an enemy to the enterprise of Sisera, because he dwells in heaven,
and terrified the host and chariots of Sisera," &c., chap. iv. 15. And whereas the stars
are said to fight, it carries the show of a proverb, signifying that no prosperous fortune
was on Sisera's side, for when any ill luck betides men, they are wont to say, that no star
shines upon them, or that the stars resist them, by which is meant, that all creatures both
earthly and heavenly threaten their destruction. Junius and Tremellius translate " that
the stars (e suis aggeribus) from their sconces or bulwarks, fought against Sisera," that is,
from the superior regions of the air, a speech translated from soldiers fighting from higher
places.
Job iii. 8, eye-lids, in the Hebrew text, are attributed to the morning, by which its
early beams are understood, or the first shining of its rays arising from the approaching
sun ; a metaphor taken from one newly awake that lifts up his eye-lids, or, as others say,
from the swift motion and vibration of the eye-lids, because the sun -beams move swiftly,
til] they are diffused to the ends of the hemisphere.
Job xxxi. 38, " If my land cry against me, or that the furrows thereof weep." The
good man declares that he is ready to bear judgment, censure, or curses, if any person can
justly complain, that he has done them injury ; which by an elegant prosopopeia he ex-
presses ; the explication follows, verse 39, " If I have eaten the fruits thereof without
money, or have caused the souls of the owners thereof to expire," breathe out, or grieve,
so the Hebrew. Illyricus says, "that the land and furrows are put metonymically for the
husbandmen," but the former explication is the best. See Job xxxviii. 7, with Psal. cxlviii.
2, 3, &c.
A- nativity, or birth, is attributed to rain, dew, ice, and frost, Job xxxviii. 28, 29, for
their production from God, where there is also an anthropopathy.
PAET I.] EROSOPOPEIA. 93
Psal. xix. 1, " The heavens declare the glory of God, and the firmament showeth his
handy- work," that is, they exhibit, show, and demonstrate, to the eyes of all things, a
real testimony and instruction of the glorious power of God, verse 2, " Day unto day
uttereth speech, and night unto night sheweth knowledge," that is, hy that succession and
vicissitude of days and nights, which is so certain, so constant, and so profitable, for men
and other creatures, the glory of God, the Workman, is most evidently celebrated, see Psal.
civ. 20 24.
Some by a metonymy, understand day and night of those things which are done or
happen by day and night, that the sense may be, that every day and every night, some
new thing is discovered by which, to right observers, the glory of God may be illustrated,
verse 3, "There is no speech nor language where their voice is not heard ;" .that is, there
are no people, though of different languages, whom that speech of the heavens, and their
real publication of praise, may not instruct in the glory and power of God. See Bom. i.
19, 20, " Because that which may be known of God, is manifest in them, or to them ; for
the invisible things of him from the creation of the world are clearly seen, being under-
stood by the tilings that are made, even his eternal power and Godhead, so that they are
without excuse," verse 4 ; " Their line is gone out through all the earth, and their words
to the end of the world," that is, to the extremest parts of the earth, that stately fabric of
celestial hodies is seen, as if it were exactly done by line and square, which serves instead
of words, &c. Rom. x. 18. For their line we read their sound, because what is said in
the Psalm of the motion of the celestial bodies, the apostle elegantly accomodates to the
course of evangelical preaching. Genebrard says, that the Hebrew word signifies indeed
a line, but the Septuagint respects the sense, whom the apostle followed, (that being the
most used and received version). Verse 5, " The going forth of a bridegroom out of his
chamber, and his rejoicing," is by the same metaphor ascribed to the rising sun, to his
never ceasing, and most swift course.
Psal. Ixv. 12, " The little hills are* girded with joy on every side ;" verse 13, " The
pastures are clothed with flocks, the vallies are also covered over with corn ; they shout for
joy, they also sing." The ornaments of the earth, which hy the blessing of God it every
where enjoys, are expressed by this metaphor. Mathesius says, " that the metaphor of
girding, verse 12, is to be expounded of the various and winding veins of metals in the
bosom of the earth."
Psal. Ixxvii. 16, " The waters saw thee, God, the waters saw thee : they were afraid ;
the depths also were troubled." He speaks of the Red Sea's being divided, and the peo-
ple of Israel's marching through the middle of it, which is described, Exod. xiv. But
the sense of seeing, and the passion of fear, is attributed to the waters by a prosopopeia,
for to see here signifies to experience ; as if he had said, they have experienced thee, and
felt thy power, when by a strong wind they were cut, and the bottom of the sea became
naked, to make a way, or passage for thy people. They are said to fear ; when at the
command of God, like trembling persons, they fled from their place, against their nature,
and by the tremendous omnipotency of God stood as a wall on either side, as it is said of
the same miracle, Psal. cxiv. 3, " The sea saw it, and fled," &c., verse 5, '"What ailed
thee, thou sea, that thou fteddest ?" &c.
Psal. xcviii. 8, " Let the floods clap their hands : let the hills sing," so the Hebrew,
These things are ascribed to inanimate creatures, to stir up men to a desire after the
coming of the Lord. So Psal. xcvi. 11, 12, &c. More examples you may see, Psal.
ciii. 16, with Job vii. 10, and viii. 18, Psal. civ. 19, Cant. i. 16, Isa. iii. 26, with Job i.
20, and ii. 13.
Isa. v. 14, " Hell (others translate it sepulchre) hath enlarged her soul," so the Hebrew,
" and opened her mouth without measure." By a prosopopeia he compares the insatiable
condition of hell, or the grave, with the unsatisfied gluttony and luxury of the
Jews, and foretels the punishment, that God in his wrath will therefore inflict upon
them. Jerome in his commentary upon this place says, " Hell is said to have a soul,
Dot that it is a living creature, as some erroneously conceive, but because by words of
human custom we may express the affection of things insensible : it is insatiable be-
* Exultcttione colles uocinguniur.
94 PBOSOPOPEIA. [BOOK 1,
cause it can never be filled with the multitude of the dead. See more examples,
Isa. xxiv. 4, and xxxiii. 9, Jer. iv. 28, and xii. 4, Lara. ii. 8, Hosea iv. 3, Joel i. 10, Amos
i. 2, &c.
Isa. xxiv. 23, " Then shall the moon blush, (so the Hebrew,) and the sun shall be ashamed,
when the Lord of Hosts shall reign in Mount Sion," &c. This prosopopeia intimates the
light of divine grace in the church ; as if he had said, the glory of the sun or moon
will be nothing, if compared with the glory of him that rules in the ehurch of God.
Isa. Iv. 12, " The mountains and the hills shall break forth before you into singing, and all
the trees of the field shall clap their hands." By this most elegant prosopopeia likewise
spiritual joy in. the kingdom of Christ is figured, as ch. xlix. 13, where the heavens
and mountains are excited to singing, by the same prophetical voice. And Jer. li.
48, " Then the heaven and the earth, and all that is therein, shall sing for Babylon," &c. ;
by which hyperbolical prosopopeia, an immensity of joy for the destruction of Babylon, and
the deliverance of all true Israelites is set forth ; Lam. i. 4, " The ways of Sion do mourn,
because none come to the solemn feast." This intimates a forsaking of the solemn worship
of God.
Hosea i. 21, 22, " And it shall come to pass in that day, I will hear, saith the Lord, I
will hear the heavens, and they shall hear the earth ; and the earth shall hear the corn,
and the wine and the oil : and they shall hear Jezreel." Besides the gracious blessing of
God, the connexion of first and second causes is fairly intimated by this speech. Jez-
reel, that is, the congregation of the faithful, (which according to this name, is the
seed of God,) does as it were cry, that is, expects corn, wine, and oil ; and these,
as it were, cry to the earth, that they may receive juice and nourishment from it, for
their nourishment and increase. And the earth, as it were, invokes heaven for heat,
rain, showers, dew, snow, winds, and celestial influences : and the heavens, as it
were, invoke God, the chief Cause of all things, without whom no second causes can
effect or produce any thing, and who when be hath a mind to punish, can " make the
heavens as brass, and the earth as iron," Deut. xxviii. 23, and detain the fructifying
rain, Jer. xiv. 22 ; but here being gracious and propitious to men, he is pleased to hear,
giving power to heaven, that by clouds made of collected vapours, and by various
fructifying ways it should influence the earth ; and " the heaven shall hear the earth,"
by giving rain, and other things needful to make it fruitful " And the earth shall hear
the corn, the wine, and the oil," and other things growing upon the earth, whilst
moistened from heaven it gives them juice and vigour : " and these shall hear Jezreel,"
that is, they shall answer the prayers or desires of the godly, and so shall divine blessing
be conveyed to them, &c.
Jonah i. 4, " But the Lord cast forth a great wind into the s'ea, and there was a mighty
tempest in the sea, so that the ship thought to be broken," so the Hebrew, that is, it was
like to be broken, as -if the ship had a mind. Some explain this by a metonymy of the
thing containing ; that is, they that were in the ship thought that they must speedily suffer
shipwreck.
John iii. 8, " The wind bloweth where it listeth, and thou hearest the sound thereof, but
canst not tell whence it cometh, nor whither it goeth ;" &c. A will and walking is attri-
buted to the wind and air, to signify its various wonderful vicissitudes unknown to
man ; upon which Erasmus in his paraphrase excellently says, " This air by which we
are vegetated, and whose power and utility we only feel, is very subtle, and is called
a spirit or wind ; and this spirit is not restrained at the pleasure of men, but is
carried by its own force, by which it is known to diffuse itself through all things,
having a wonderful power over all corporeal things : sometimes giving life, some-
times death. Now calm and silent, then more violent, sometimes blowing from the
East, sometimes from the West, and sometimes from other different quarters of the
world. And discovers itself by the effect : you hear its voice, when you see nobody,
neither can it be grasped by hands; you feel, it present, but you see it not coming,
neither can you tell whither it goes at its departure. The new birth is like it. The
minds of men by the Spirit of God are carried away, and transformed by secret
breathings. The ineffable power and effect of it is felt, but what is done is not dis-
PART I.] PROSOPOPEIA. 95
cerned by the eyes. And so they that are born again, are not now actuated by a human
and carnal spirit, but by the Spirit of God, who quickens and governs all things. See
Bom. viii. 22.
To this class belong some Nouns, and some Verbs.
1. Nouns, as when arrows are called the sons of the quiver, Lam. iii. 13, because
they lie hid there, as a child in the womb, Psal. cxxvii. 3, 4; so sparkles are called " sons
of -burning coals," Job v. 7, (for in both places the Hebrew is so.) A tongue is ascribed
to fire (Isa. v. 24,) and flame, because of some similitude betwixt a tongue and the
tapering flame. See Acts ii. 3. A tongue is also attributed to the sea, Josh. xv. 2, 5,
which is to be understood of a bay in form like a tongue ; so the tongue of the Egyptian
sea, Isa. xi. 15, is a certain bay or river, &c. The (oblong) wedge which Achan took, is
called, in the Hebrew, " a tongue of gold," Josh. vii. 21. A hand is attributed to a
sword, Job v. 20 ; to a flame of fire, Isa. xlvii. 14 ; to hell, Hos. xiii. 14, by which (as
in our translation) their power is understood. The beginning of a party- way is called
the mother, and head of the way, Ezek. xxi. 21.
2. Ferbs, bread is said " to be gone away," when it is spent, 1 Sam. ix. 7, see Rev.
xviii. 14. A city is said to cry, Isa. xiv. 31 ; so is a stone, Habak. ii. 11. " The hire
of labourers defrauded," Jam. v. 4, which denotes the grievousness of the sin or punish-
ment. See Luke xix. 40. '' To eat," is ascribed to consuming fire, Levit. x. 2, Job i.
16, Nah. iii. 15 ; to the destroying sword, 2 Sam. ii. 26, Isa. i. 20, Jer. ii. 30; and to
a laud or region, Numb. xiii. 30, either because being hard it wasted men's strength in
tilling, or because of the unwholesomeness of the air. To heal, cure, or revive, is put for
repairing decayed buildings, 1 Chron. xi. 8, 2 Chron. xxiv. 13, Neh. iv. 2, 1 Kings xviii.
30. Healing is put for blessing the land, 2 Chron. vii. 14, Psal. Ix. 3, 4 ; for making
the waters wholesome, 2 Kings ii. 21, 22, Ezek. xlvii. 8. See more examples, Gen. xviii.
10, 14, Cant. v. .5, Jer. xxiii. 9, and v. 28, &c.
5. Sometimes kingdoms, provinces, and cities, (which are, as it were, incorporate
bodies) are spoken of, as if they were a single person, as
(1.) The people in general, as Isa. i. 5, 6, expounded ver. 7, 8, 9, Deut. xxxiii. 12,
Isa. vii. 20, viii. 8, and xxx. .28.
(2.) Of the whole people more specially, but less frequently, Lam. iii. 1, Isa. vii. 20.
(3.) Of a whole city the scripture speaks as of a woman, Isa. xxxii. 9. An evident
example of this prosopopeia you will find, Isa. i. and Lam., ii., see also Isa. xxxii. 11,
with verse 9. Hence the people of the Jews are proposed as a faithless and adulterous
woman, Jer. iii. 1, 3, 4, and iv. 30, Ezek. chap. xvi. and xxiii. by which the conjunction
of the church with God is compared to human wedlock. God himself is proposed in this
allegory as the husband, the commonwealth of Israel as the mother, out of which sprung
the two kingdoms of Israel and Juda, which are compared with daughters (Ezek. xxxii.
2, ' There were two women, the daughters of one mother ;" verse 3, " and they com-
mitted whoredoms in Egj T pt ;)" and when they were espoused in a covenant- way to God,
they most wickedly forsook him, and committed frequent adulteries, &c., for they are spi-
ritual adulteries, and whoredoms, which Jehovah so often reprehends and detests by his
prophets, when joined by impenitence, Exod. xxxiv. 15, 16, Deut. xxxi. 16, Judg. ii. 17,
Isa. i. 21, and Ivii. 3, Nah. iii. 4, &c., Isa. xxiii. 15, 16, 17.
(4.) The name of mother is attributed to a city, 2 Sam. xx. 1 9, by which the chief,
or metropolitan city, is understood, from whence the rest derive their original, and owe
subjection to, Josh. xvii. 16, Numb. xxi. 25, Judg. xi. 26, 2 Sam. viii. 1. The Whole
people "of God are called mother, Isa. 1. 1, Hos. ii. 2, because it begets, or ought to beget
spiritual sons to God. Hence it is translated to the heavenly " Jerusalem," the New Tes-
tament church, Gal. iv. 26.
(5.) The name of daughter and virgin, is often attributed to a people or city, either
distinctly or conjunctly, Psal. xlv. 12, and cxxxvii. 8, " Daughter of Babylon," is put for
the kingdom of Babylon ; so Lam. i. 6, and ii. 1, &c., " Daughter of Sion," for the people
of the Jews, and hence, Lani. ii. 2, she is called the " Daughter of Juda," so Zech. ix. 9,
Isa. i. 8, x. 32, xvi. 1, xxxvii. 22, Jer. iv. 31, vi. 2, Micah. iv. 10, 13, Zeph. iii. 10, 14,
&c. So the virgin of Israel, Jer. xxxi. 4, 21, Amos v. 2, ; sometimes virgin and daughter
are joined, as Isa. xxiii. 12, xxxvii. 22, xlvii. 1, Jer. xlvi. 11.
06 PEOSOPOPEIA. [BOOK 1,
1. When the name of virgin is attributed to the people of God, some say it is with
respect to the true worship of God, observed by them, without corruption, because
such as depart from its purity, are called whorish and adulterous, upon which Jerome *
says, " Sion and Jerusalem is therefore called a virgin and daughter, because when all
other nations adored images or idols, this alone preserved the chastity of religion, and
the adoration of one divinity ;" but Drusius denies this (Lib. 16. obser. cap. 5,) from
two reasons, first, because with respect to Israel she is rather called, the wife of God,
and when she worships other gods, a whore. Secondly, because the scripture calls
Israel a virgin, even when she adores false gods, Amos v. 2, and Jer. xviii. 13, " The vir-
gin of Israel hath done, a very horrible thing ;" others, and a third reason, because Baby-
lon and Egypt are also called virgins as before, which yet were full of idolatry and im-
piety. But Drusius thinks she was called a virgin before the captivity ; and was so no
more when she was subjected to a strange yoke. Brentius -f- says, " That Jerusalem was
called a virgin, either because its kingdom was a free monarchy, and did not serve any
foreign king, but had a king of its own nation, as a virgin is not subject to the yoke of
any strange man : or because, as a virgin yet untouched or uncorrupted by man, the city
Jerusalem was not yet spoiled by any enemy, nor her citizens translated elsewhere." But
Drusius objects that place, Jer. xviii. 13, to himself, for Jeremy prophesied after the ten
tribes were carried away, and yet he calls Israel a virgin, which doubt, says he, may be
resolved, by understanding by virgin, the people of the Jews, so called in specie, as not
yet exhausted by a total carrying away, as verse 11. But although this may satisfy
that doubt, yet Lam. ii. 1 3, strongly confutes this interpretation of Drusius, where Jeru-
salem is called the virgin and daughter of Sion after its total devastation by the Baby-
lonians. So that virgin is put for the congregation of the people, under what circum-
stance soever they were, by a prosopopeia. And hence the Chaldee translates it a con-
gregation,- people, or kingdom.
2. By Israel we are to understand the land, and by virgin or daughter the inhabitants ;
for the ancients were wont to call their country, their mother.
6. The scripture speaks of certain accidents, as if they were men, and had a
body, which kind they call Somatopeia, as Gen. iv. 7, " And if thou doest not well,
sin lieth at the door." Sin is here proposed as lying at the door like a night watchman ;
whereby is noted that a sure punishment will follow ill-doing, as a watchman sleeps
not, but observes all things and discovers what is evil or hurtful, in order to punishment.
There are other places where the body, as it were a person, and its actions are attri-
buted to sin, as Isa. lix. 12, Jer. xiv. 7, Acts vii. 60, Kom. vi. 6, It is emphatically
called the " body of sin," because it struggles with so great, force, soliciting us strongly
to do evil, as if it were a living body, or something existing by itself.
Bom. vii. 9, " Sin revived and died." By the knowledge of the law, sin is known,
then conscience makes a man tremble, and a fearful consternation follows, by which man
sees nothing before his eyes, but eternal death, as the reward of his sin, for the con-
sideration of the commandment broken by it, makes it " exceeding sinful," verse 13 ; and
in the following verses it is brought in as a cruel tyrant detaining the miserable sinner
captive, dwelling in him, and warring against the spirit, not that it will be a perpetual
conqueror in the regenerate, for that will not be, Kom. vi. 6, 12, 14, &c., but for that
unavoidable repugnancy which naturally remains in the flesh against the Spirit, whilst
the regenerate man lives in this life, verse 24, see Col. ii. 11, and iii. 5 ; where the
members of this body of sin, are recited as fornication, uncleanness, inordinate affections,
evil concupiscence, covetousness, &c., by which the will and reason are depraved, as the
body by its members. Compare the following texts together, Jam. i. 14, 15, 18, 1 Pet.
ii. 11, Jam. iv. 1, Rev. xviii. 5.
To this class also belong, Gen. xxx. 33, " So shall my righteousness answer (or wit-
ness) for me, when it shall come for my hire before thy face ;" that is, the future event
shall declare that God has an account of my righteousness, which you shall then evidently
see, &c., here witnessing which is the proper action of a person is attributed to righteous-
ness. Punishments are called witnesses, Job x. 17, with xvi. 8.
* Commentary upon Isa. xxxvii. t Iii Isa. xxxvii. 22.
PART
METAPHORS FROM GOD.
97
Psal. Ixxxv. 10, " Mercy and truth are met together, righteousness and peace have
Icissed each other ;" affinity and conjunction of those virtues or graces is set before our
eyes by the similitude of Persons, who after the manner of their country, do at meeting
embrace and kiss each other, in testimony of friendship. He speaks of the kingdom of
Christ, expressing its blessings and manner of administration by this prosopopeia ; verse
12. It is said, that " righteousness shall look down from heaven ; that is, the righteous-
ness of Christ, through whose merits we become justified before God, Kom. i. 17 iii. 22.
It is said, verse 13, " That righteousness shall walk before him," that is, to testify his
gracious coming and presence ; Isa.lix. 14, " Judgment is turned away backward, and justice
standeth afar off: for truth is fallen in the street, and equity cannot enter." Here is an
elegant prosopopeia of virtue and piety, intimating how scarce they are, and how rarely
found amongst men.
CHAPTER X.
OF METAPHORS TAKEN PROM GOD, ANGELS, HEAVEN, AND THE ELEMENTS.
IT was said, chap, vi., that there should be a general division of this trope into the
distinct fountains and classes of metaphors, which with divine help, shall be essay-
ed in the following chapters. The chief division of universal beings is into the
Creator, and the creatures. From the Creator we shall produce some. But from the
creatures there are abundance of metaphors taken in scripture, which we shall endeavour
to make plain.
Metaphors taken from God.
As, sometimes from, his name, sometimes from his actions. His Hebrew name
Elohim, when taken properly, belongs to none, but the only true and eternal God, and
because it is of the plural number, it intimates the mystery of a plurality of persons in one
most simple Deity. See Gram. Sacr. p. 87, 376. But metaphorically this name is attri-
buted to creatures also, as,
1. To Angels who are endued with more eminent power, and more abundant
happiness, than any other creatures, as Psal. viii. 5, " Thou hast made him a little lower
than (Elohim*) the angels," as the Ghaldee, the LXX interpreters, Pagninus, and our
translation render it ; but we have a most certain interpreter, Heb. ii. 7, viz., the
apostle, who expressly quoting this text says, " But thou hast made hirn-j- a little lower,
TJ Trap ayyt\ovs, (ti par Angelous) than the angels," see verse 9, where the same is re-
peated. In both places, it is spoken of Christ, with respect to his state of humiliation ;
an evident specimen is the angel's comforting him, in his agony in the garden, Luke
xxii. 43. So Psal. Ixxxvi. 8, and xcvii. 7, 9, where the word, Elohim, is put for angels,
as it expressly appears, Heb. i. 6. The meaning is, that there is no power so sublime
but must be subject to the sovereignty of Christ's kingdom.
2. To men of eminent dignity and his substitutes on earth, by whom God governs,
judges, informs, and helps men, as if he had metaphorically called them divine men,
Gen. vi. 2, " The sons of God saw the daughters of men," &c. The Chaldee renders it,
[sons of great men] or grandees : Pagninus, the sons of princes. Brentius in his com-
ment, upon this place, thus expounds it, " the sons of God, J are the principal sons and
heroes of the Patriarchs, in whose hands, because of the right of primogeniture and
other gifts of God, the chief authority was lodged, and who in doctrine and example
ought to go before others, as tho princes and heads of the people, as judges and
Princes are in other places of scripture, called gods. But the daughters of men were
either women of the families of the Cainites, or without difference, any maids or
* The Gods. f Or a little while inferior to.
t Filii Dei suntfilii Patriarchanim jpratciptti, et Heroes, penes fjuos erat, $"c.
o
98 METAPHORS FROM GOD. [BOOK 1,
women of the common " and vulgar sort, that you may understand that the princes,
who ought to be an honest example for others, took to themselves at their pleasure,
any that they met and liked, whatever they were, whether kinswomen, or such as were
of affinity to them, whether honest or dishonest. These things were wickedly done,
for here was a neglect of consanguinity, which the law of nature commands, contempt
of parents, and superiors, and an indulgence of polygamy, or having many wives, and
rash and causeless divorces, &c."
Exod. iv. 16, " He shall he to thee a mouth, and thou shalt he to him a God" (we trans-
late instead of a mouth, and instead of a God,) the Chaldee renders it "for a prince or cap-
tain," that is, thou shalt he his chief magistrate, telling him what he shall say to the peo-
ple. So God speaks to Moses, Exod. vii. 1, " See, I have made thee a god unto Pharaoh,"
the explication follows, verse 2, " Thou shalt speak all that I command thee ; and Aaron
thy brother shall speak unto Pharaoh." Moses is called a god because of the commission
or embassy he had to perform, in those wonderful works before Pharaoh. So judges are,
in the Hebrew, called gods, Exod. xxi. 6, and xxii. 8, 9, 28, so 1 Sam. xxviii. 13, that
spectrum or apparition in the likeness of Samuel, is so called, Psal. Ixxxii. 1, " He judgeth
among the gods," that is, among the judges. See verse 6, " I have said ye are gods,"
from which Christ argues, John x. 34, 35, 36, that he, was much more the Son of God.
See Psal. cxxxviii.' 1, 4, and cxix. 46, " I will speak of thy testimony before kings, and
not be ashamed :" which kings are elsewhere called gods, &c.
It is also attributed to idols, Exod. xxiii. 24, Isa. xxxvi. 18. But it is by a meto-
nymy of the adjunct, by which the opinion of men is put for the thing itself, as chap,
iv. before-going. For idols are really things of no value, as Lev* xix. 4, Psal. xcvii. 7,
Isa. x. 10, and xix. 3. Yea, no gods, 2 Chron. xiii. 9, (1 Cor. viii. 4, " an idol is nothing
in the world") but they are worshipped by idolaters as gods, or at best, by them they
pretend to worshop God. Hence they are called gods, with the addition of another word,
as Exod. xx. 3, strange gods, Deut. v. 20, Josh, xxxii. 16 ; gods besides the Lord, Exod.
xxii. 20 ; molten gods, Lev. xix. 14 ; new gods, Judg. v. 8.
The Greek name of God is eos> Theos, which is metaphorically ascribed to the devil,
2 Cor. iv. 4, " The god of this world hath blinded the minds of them which believe not,"
&c. For as the true God administers the kingdom of grace to such as believe in him, and
is by them religiously worshipped : so Satan infuses his malignity into unbelievers, Eph.
ii. 2, 3 ; who obey his will, command, and seduction. Upon which Erasmus in his anno-
tations, says thus, " the devil is not really a god, but he is so to them, who prefer him.
before Christ, just as to covetous men, their money, or mammon is a god, and to their
.heirs their luxury is a god, and (homo homini Deus] a man is a god to a man, as the
proverb runs." And in the paraphrase " whatsoever any person hearkens to (obeys or
prefers,) before, or more than God, he makes that his god."
This name is also attributed to the belly, Phil. iii. 19, " "Whose god is their belly,"
that is, such as account their chief good and felicity to consist in the satisfaction of the
desires of the fiesh, and prosperity in this world, without suffering any persecution for the
sake of Christ. Whatsoever any person puts the chiefest value upon, is to him a god,
if he slights his true God. In the New Testament also the name of God is attributed to
idols, Acts vii. 43, and xiv. 11, by a metonymy, as was said of the name, Elohim, by
the opinion of men, as Gal. iv. 8, w <u<re{ ovres Oeoi, (me phusei antes iheof] qui natura non
sunt Dii, " who by nature are not gods," but by the depraved imagination of idolaters, 1
Cor. viii. 5, Aeyo^wo/ 6eoi, (legomenoi tlieoi) who are called Gods by idolatrous men, but
are not really so. And to these that one and true God is opposed, verse 6. So much
for the name of God. To which metaphor some refer when the names of God, nyrfts
(Elohim] mrp (Jehovali) *>** (El} are added in the room of an epithet for divine, chief, or
most excellent. Vide Gram. Sacr. p. 58, seq.
As to the actions of God, the word creation KG (Bard) properly signifies to make
any thing of nothing, which God alone can do. But metaphorically it is translated to
the other great works of God, as Exod. xxxiv. 10, " I will do marvels, which were not
created in the whole earth," &c., that is, such wonders, and so many, as never yet
were done in the world. Numb. xvi. 30, " If the Lord will create a creation," so the He-
PART I-J ' METAPHORS FROM ANGELS. 99
brew, that is, if he will afford a new and unheard of miracle, such as was the swallowing
up of the earth, which then happened to the seditious. See Isa. xlv. 8.
More especially it is taken for the restoration, and renovation of men, whether in this
life by the word of faith ; or in the future, by a clear and beautiful vision of God, Psal. li.
10, " Create in me a clean heart, (the explication) and renew a right spirit within me."
It is as well the work of God to create a pure heart, that is, to convert and regenerate a
man, cleanse him from sin, justify, and save him, as it is to create him. The impurity
therefore, of our hearts can with no human strength or art be purged away, but we have
need of the Creator's work, and the Redeemer's virtue and power to make us new creatures,
John i. 12, " But to as many as received him, to them gave he power to become the sons
of God, even to them that believe on his name."
Psal. cii, 18, " and the people that shall be created shall praise the Lord," that is, the
church that shall be restored and gathered by Christ. For this Psalm treats of that
and his kingdom of grace, as is alleged, Heb. i. 10, 11, 12, Isa. Ixv. 18, " Be ye glad
and rejoice for ever in that which I create : for, behold, I create Jerusalem a rejoicing, and
her people a joy." That he speaks of the glory of Christ's kingdom and church here,
is evident by the following verses ; for its restitution and the whole celestial admi-
nistration is expressed by the word creation, to indicate the omnipotency and most
powerful operation of Christ .; verse 17, there is mention of the creation of a " new
heaven, and a new earth," in the same sense, which promise shall be most perfectly
fulfilled in eternal life, as Isa. Ixvi. 22, and 2 Pet. iii. 13, Eph. ii. 10, " For we are his
workmanship, created in Christ Jesus unto good works," &c. ; that is, regenerated,
and renewed, in the image of God. See Psal. c. 3, Isa. xxix. 23, &c. This
is that new creature of whom it is said, 2 Cor. v. 17, " If any man be in Christ, he is a new
creature ;" that is, he is renewed by the Holy Spirit, to lead a new and holy life in
the faith of Christ. What is corrupt in man by sin, is restored and reformed by re-
generation and renovation; and so the image in which man was at first created, but
lost it because of his sin, begins to be restored ; very fitly therefore is the regeneration
and renovation of a man expressed by the term creation, for God alone is the Author and
cause of both.
Of Metaphors taken from Angels.
The creatures of God are divided into invisible and visible. The invisible are spirits
<ufia/j.aToi, (asomaiol) without bodies, and by them we understand angels, because being
in their own nature incorporeal, they cannot be seen by human eyes. The visible are
whatsoever things have an existence in this whole universe, whether they be simple
or mixed bodies. There are good and bad angels, and from both, some, though not
many metaphors are taken.
1. From the good angels, some think that the ministers of the gospel are by a me-
taphor called angels, Judg. ii. 1, Hag. i. 13, Mai. ii. 7, iii. 1, Matt. xi. 10, Mark
i. 2, Luke vii. 27, 1 Cor. xi. 10, Rev. i. 20, ii. 1, 8, 12, 18, and iii. 1, 7, 14 ; and
hence, not improperly imply an analogy, from the holy angels of God to the prophets,
and other preachers of the Word. But the Hebrew word -p^n (MalacJ and the
Greek a yye\os, (Angelas} being an indifferent and common noun, denoting any mes-
senger or legate, it is better to understand that term properly, because ministers of the
gospel are really, and not metaphorically God's ministers.
Ezek. xviii. 14, The king of Tyrus, is called by a metaphor, the anointed
C Cherub) by which term angels* are called, Gen. iii. 24, and Ezek. xxviii. 14, "the
covering Cherub." As if God had said, as angels amongst created things are by
nature and ministry commissioned by me, for the protection of men, so thou, (king of
Tyrus) didst in thine own conceit and fancy, judge thyself. This metaphor alludes
to Gen. iii. 24 ; as junius and Tremelh'us in their notes say. " This is a most elegant
* They are called Cheruiims, from the hebrew word RaJicabh, to ride, because the Lord rode betwixt
them, Psal. xviii. 10.
02
100 METAHSOBS FBOM HEAVEN: - [BOOK 1,
description of that -Royal Majesty, by comparing it to that cherub, which was placed
by God in the garden of Eden, Gen. iii. 24, for as an angel was appointed to keep that
garden, and armed with that flaming sword- which turned every way, it was a ter-
ror to all, so thou, king of Tyrus, since the kingdom became thine, didst fancy thy-
self equal to the angels of God in glory." Some think it has respect to those angelical
figures placed in the,_ sanctuary, Exod. xxv. 20, "covering the mercy-seat." .Biding
upon a cherub is attributed to God, Psal. xviii. 10, 2 Sam. xxii. 11, when the speech
is of " winds, storms, clouds, and tempests," to which this name is ascribed by reason of
their vehement swiftness, and dreadful effects. The Chaldee renders it, " And he is re-
vealed in his magnificence upon the most swift cherubs, and he is led in strength upon the
wings of the wind."
2. As to what respects evil angels or devils, Christ calls. Peter Satan, when he would
dissuade him from suffering, Matt. xvi. 23, Mark viii. 33, "Get thee behind me, Satan."
Some* take this as a noun appellative, and so, pou? (Satan) signifies any adversary,
as if Christ had said ; " give over to contradict the will of my Father : it is thy part to
follow., not to go before. Now thou gainsayest, studying to hinder what will save
mankind, what the Father will have done, and what becomes me to do. Thou
desirest to be a partaker of the kingdom, and yet thou hinderest me, that am has-
tening willingly to the cross whereby it is to be purchased ; where you see me go, (viz.
the kingdom of heaven,) there you ought also to bend your course. Thou dost not
yet savour of God, but led by human affections, resistest the Divine will. Hinder me
not therefore, thou unprofitable monitor, but follow behind me, and rather act the part
of a disciple than a master." But because our Saviour uses not the Greek avruteifjievos.
Antikeimenos) or (awriSmos ( Antidtkos) which signifies an adversary, or opposer, but
the Hebrew, or Syriac, Satan, by which always the devil is understood in the New
Testament, and Christ uses the same phrase to the devil, Luke iv. 8. . It is more rightly
said that Christ calls Peter Satan by a metaphor, because in his .opposition he acted
the devil's part, in giving satanical counsel, directly contrary to the will of God.
From whence Luther-f- fairly infers this maxim, " that whatsoever Peter, with the uni-
versal college of apostles, speaks from his own sense, in divine matters, and not by
divine authority and revelation, as verse 16, 17, 18, is to be accounted diabolical
and opposite to Christ : see 1 Cor. iii. 11, and xvi. 22, Gal. i. 8, 9, 2 Pet. i. 19, 20, &c.
And then he adds, that Christ in this passage, with Peter and his apostles, prefigured
the future history of his whole church, to wit, that there should be some true con-
fessors of Christ, viz., good bishops, and martyrs, who should confess and preach Christ the
Son of the living God purely, by the example of Peter speaking from the Revelation
of the Father. But because the same Peter and the apostles a little after savour of the
flesh, yea, and as Christ says, become Satans, it signifies that after the successors of the
apostles and good bishops, there would come devilish bishops : and that at length he that
would usurp the title of Peter's sole and only successor, should follow Satan as "his Father
for revelation, and would seek not the kingdom of God, but of the world. Which pro-
phecy we see most palpably and horribly fulfilled," so far Luther.
John vi. 70, Christ calls Judas Iscariot a devil, - because he was like him in lies and
treachery, and so signally malicious that the scripture says, he was of the devil, John viii.
44, 1 John iii. 8 ; " And the son of the devil," Acts xiii. 10.
Metaphors taken from Heaven.
Corporeal or bodily creatures, according to their physical distinction, are either simple or
mixed and. compounded. The simple are heaven and the elements, or the ethereal, and
elementary region of the world.
Heaven properly signifies that uttermost celestial body that incloses or compasses the
elements, and is the receptacle of the stars and constellations, Gen. i. 8, 14, &c., Gen. xv.
5. Psal. viii. 3, and xix. 1, 5, Isa. xiv. 13.
* Erasm. Paraphrase. -j- Tom. 4. lat.fol. 363
PABT 1-1
METAPHORS FROM HEAVEN.
101
Also the airy region which is above us, and this either in conjunction with the ethereal
or starry heaven, Gen. i. 6, 7, 8, 9, (where hy the mention of the " waters being ga-
thered together unto one place under the heavens," is intimated, that also, to be a heaven,
which is next and immediately above them, which is the lower region of the air) or se-
parately from it, and so only the air, Deut. xxviii. 23, 1 Kings viii. '65, 2 Chron. vii. 13,
Job i. 1 6, and ii. 12, Psal. viii. 8, Matt. vi. .2.6, Luke ix. 54, and xii. 56. But metaphori-
cally heaven is taken :
1. For divine glory, and infinite majesty, which is called 0s Ktr^oa-iTdv, (phos aprosi-
ton,} light inaccessible, or " which none can approach to," 1 Tim. vi. 16, by reason of si-
militude, from the greatness, splendour, beauty, and elegance of heaven, to which we
may refer the words of Bonaventure,* " Corpus quod est sursum dicitur Ccelum" &c.
"The body which is above is called heaven, because it is capacious, secret, and quiet; and
because this- threefold propriety is found in the celsitude of the divinity, it is therefore
called heaven ; it is capacious, in the immensity of power ; secret, in the depth of know-
ledge ; and quiet, in the tranquiiity of delight. This is superior to all heavens, not by
situation, but dignity, and greater than every heaven, not by extension, but from his own
immensity, by which he is beyond all, but not excluded," &c.
So it is taken when " God is said to dwell in heaven," Psal. ii. 4, 1 Kings viii. 39, 43,
&c., so Deut. xxvi. 15, " Look down from thy holy habitation, from heaven, and bless thy
people," &c., so it is said of Christ that " He came down from heaven," John iii. 13, and
vi. 33, 50, 51, 1 Cor. xv. 47, that is, he went forth from that inaccessible light of divine
majesty, and .manifested himself in the flesh. And the same throne of majesty is in
the heavens, Heb. viii. 1, and i. 3, to which. Christ as (God-man) in his state of ex-
altation went. See John xvii. 5, Heb. vii. 26, " Made higher than the heavens ;" Eph.
iv. 10, " ascended up far above all heavens, that he might fill all things." See Psal. viii.
1, 2, and eviii. 5, &c. By which places, not so much the height of the place, as the
sublimity of the divine majesty is expressed.
2. Heaven is metaphorically taken for the spiritual kingdom of God, and that state
of happiness wherein he manifests, and communicates himself to angels and men. And
that is,
(1.) Of grace, viz., the gathering and gracious government of the church mili-
tant in this life, to which belongs the appellation of the kingdom of heaven, often-
times attributed to the church, Matt, xiii.- 11, 24, 31, 33, xx. 1, and xxii. 1, &c.- So
when it is said, " To plant a heaven," Isa. Ii. 16, " and to create a new heaven," Isa.
Ixv. 17, by which phrase the restoration of the church by Christ is noted, which is
begun in . this life, and completed in eternity, 2 Pet. iii. 13 ; the reason of the com-
parison is, because as the natural heaven is very far distant from the earth, so the ways of
God in ruling his church, and giving blessedness to believers, do exceedingly surpass the
manner of earthly administrations, Isa. Iv. 9. And as in the natural heaven all things
are in the exactest order, full of light and radiance : so God in his church, is the God of
order and peace, 1 Cor. xiv. 33, leading, teaching, and saving his people by a most con-
venient order of mediums, and that by the light of his saving word.
(2.) Of glory, viz., the eternal and unspeakable felicity of angels and holy men, in
the beholding and perfect fruition of the glorious God. To which belong those phrases,
Matt, xviii. 10, " Their angels in heaven behold the face of my Father," the speech is of
the angels appointed as keepers of the little ones ; by which it appears that the angels,
though acting on earth for the good of Christians, are nevertheless really in heaven,
that is, in a celestial state of blessedness. Matt. vi. 20, " Treasures are said to be laid up in
heaven;" Luke xii. 21, " To have treasures in heaven ;" Phil. iii. 20, " To have our con-
versation in heaven ;" by which phrases faith-, and Christian hope, aspiring, and tending to
eternal blessedness is to be understood. From this heaven Satan is said to fall like light-
ning, Luke x. 18. " Satan (says Illyricus) fell not from a place, but from his degrees of
dignity, to wit, from the favour of God and spiritual blessedness, into the greatest wicked-
ness, punishments, and eternal and spiritual calamities." Of the scope of these words of
Christ, Erasmus says thus, " Jesus, that he might fortify their minds, against that disease
of vain glory, which even the saints are sometimes tainted with, proposes the example of
* Lib. sentent. disl. 2. n. 33.
102 , METAPHORS FROM HEAVEN. [BOOK
Lucifer to them, who -for his pride was suddenly cast down from so great felicity. I
(says he,) Satan falling from heaven like lightning. His dignity in heaven was very
eminent, and yet for the swelling pride of his mind, he is slung from the highest (glory,)
to the lowest (wretchedness ;) how much more ought you to beware of pride, who carry a
mortal body about you, obnoxious to all perils." But others understand this of the power
and efficacy of Christ, which by the preaching of the apostles he put forth, to which Satan
against his will was -forced to give way, and was, as it were cast down from the height of
that power which he exercised over men.
In heaven, we are also to consider the ornaments of it, as the luminaries, as they
are called, Gen. i. 14 ; the sun, moon, and stars, which are the organs of light.
The sun and moon constantly shining, do metaphorically denote eternal blessedness in
heaven. " Thy sun shall no more go down, neither shall thy moon withdraw itself :" Isa.
Ix. 20, the explication follows, " for the Lord shall be thine everlasting light, and the
days of thy mourning shall be ended." See Eev. xxii. 5. Such things as concern the
state of the church in this life, and heaven, are mixed in this chapter of Isaiah, as
an accurate inspection into it will show. The Chaldee in translating these words of
the sun and moon, does (not inelegantly) expound them, " Thy kingdom shall no longer be
abolished, nor thy glory transferred." The light of the sun denotes prosperity, as shall
be shown hereafter; therefore on the contrary the setting or darkness of the sun, me-
taphorically denotes calamity, sorrow, and misery, Jer. xv. 9, " Her sun is gone down
while it was yet day ;" Chaldee, " their glory is translated in their life-time ;" that unex-
pected and most heavy calamities are treated of here, the foregoing and following verses
show. Amos viii. 9, " I will cause the sun to go down at noon, and I will darken the
.earth in a clear day ;" that is, I will suddenly overwhelm you with heavy strokes and
calamities. So Micah iii. 6, Joel ii. 10, and iii. 4, Isa, xiii. -10. On the other side an
increase of the sun and moon's light, metaphorically signifies great spiritual happiness ;
Isa. xxx. 26, " The light of the moon shall be as the light of- the sun, and the light of
the sun shall be seven-fold, as the light of seven days," &c., as if he had said, the help
which I will afford you shall be so great and illustrious, that in that time the two lumi-
naries of the world, the sun and moon (as if they would congratulate the deliverance of
the people) will be more cheerful, and more shining than they were wont to be. Some
refer this to an hyperbole.
By the name of Stars, illustrious and principal men are understood, Dan. viii. 10,
." And it (viz., that little horn by which Antiochus is understood) waxed great, even to
the host of heaven ; and it cast down some of the host and of the stars to the ground, and
stamped upon them." By the host of heaven, the people of God, or the church, some-
times circumscribed in Judea, is understood ; but by stars, the princes or chief men, who
by their administration in the church or commonwealth were of more eminency than
others, are noted ; hence in verse 24, it is so expounded, " he shall destroy the mighty
and the holy people ;" that is, he shall destroy, the highest and the lowest. See 1 Mic.
i. 25.
2. By the name of stars, the teachers of the word of God, and Church rulers, are
figured, Eev. i. 16, 20, and iii. 1, which consideration fairly leads us to know ;
(1.) Their Lord and Master, whose countenance is said " To shine as the sun in its
strength," Kev. i. 16.
1. As the sun communicates his light to the stars in heaven : so " Christ the sun of
righteousness," Mai. iv. 2, imparts the light of saving knowledge to his faithful servants,
2 Cor. iv. 6.
2. " The Lord brings forth the host of the stars by number, and calleth them all by
names," Isa. xl. 26. So Christ leads forth his ministers in his church as a sacred host,
against Satan, and the world, and calleth them also by name, Psal. Ixviii. 11.
(2.) Their office : God placed " The stars in the firmament, to enlighten the earth,"
Gen. i. 17.
3. The light of doctrine, which the ministers bring to the church is from heaven,
and taken out of the heavenly and divine word alone, 2 Pet. i. 16, 19, which is
PART I."]
METAPHORS FROM HEAVEN.
103
sweeter than honey, to the souls of such as are taught of God," Psal. xix. 10, and cxix.
103 ; but to others, as wormwood, Rev. viii. 11, because they taste nothing but bitter-
ness and a denunciation of damnation in it.
4. A Star led the wise men to Christ, Matt. ii. 9 ; ministers propose only that end in
preaching, 1 Cor. ii. 2.
5. It is said, Eccles. xliii. 10, " that at the commandment of the Holy One, they (viz.,
the stars) will stand in their order, and never faint in their watches." Of the ministers
of the Word it is said, Heb. xiii. 17, " that they watch for the souls of men ;" nor ought
they to be discouraged in their watches, nor faint because of the world's ingratitude,
but both by doctrine and good example to keep the same order constantly, and so, they
shall be quite different from these " wandering stars, to whom is reserved the blackness of
darkness for ever," Jude, verse 13, they are to take care that " all things be done decently,
and in order" in the church, 1 Cor. xiv. 40.
6. It is said of the stars " that they fought from heaven, against the enemies of the
people of God," Judg. v. 20. So a most grievous fight against devils is proposed to the
ministers of the Word, Eph. vi. 12 ; let them look to it therefore, that they manage their
' warfare rightly, 2 Cor. x. 3, 4, 5 ; that they may be able to glory in the Lord, for the
heavenly reward that will follow, 2 Tim. iv. 7, 8.
7. It is said of the stars, that together with the sun and moon " they divide between the
clay and between the night, and are for signs, and for seasons, and for days, and for years,"
Gen. i. 14 ; so ' it is the duty of gospel ministers to divide between the day and night,
light and darkness ; that is, to inculcate and diligently show the difference between
good and evil, piety and wickedness, Isa. v. 20, Jer. xv. 19, E,om. xiii. 12, 13,
2 Cor. vi. 14, 15, &c. " Also to give signs and seasons," that is, to provide so as that the
public worship of God be kept up timely and seasonably ; and in their ministerial function
to impart their gifts, suitably to the wants of the flock in the respective seasons, that so,
there may be no disorder or confusion to show also days and nights, that is, " to proclaim
the acceptable year of our Lord," Isa. Ixi. 2, and eai'nestly to inculcate the appointed day
in which the " Lord will judge the world in righteousness," Acts xvii. 31.
8. It is said of the stars, that "they differ from one another in glory." " So there is a great
diversity of the gifts of the Spirit, in the ministers of the Word," 1 Cor. xii. 4, &c.
9. All the stars of light are commanded " to praise God," Psal. cxlviii. 3, with Job
xxxviii. 7. So all the ministers of the word, what measure of grace soever they have re-
ceived, or whatsoever gift they exercise in the church, ought with ardour of spirit to praise
the Lord, to serve him heartily, and without selfishness or envy, to preserve mutual peace
and concord among themselves, and their reward shall be certain, if they behave them-
selves faithfully, and not only in this world, but also' in eternity.
10. Stars were seen by John, worn in the right-hand of Christ, Rev. i. 20. So let the
faithful labourers of the gospel, be certain of a most gracious protection by the omnipotent
hand of Christ, Isa. Ii. 16, &c. ; and in the life to come " they that, turn many to righteous-
ness shall shine as the stars for ever and ever," Dan. xii. '6.
So much for ecclesiastical stars. The stars being obscured, sometimes denote calamity,
Isa. xiii. 10, Ezek. xxxii. 7, Joel ii. 10, as was said before of the sun and moon.
The brightest star that shines in our view is called in Greek <t>acr<popos, (phosporos,*) in -
Latin, lucifer, both which words signify a bringer of light ; in Hebrew it is called
y?n of the root, Wn (halal,) which signifies to shine, and is metaphorically translated,
to describe the unexpected ruin and overthrow of the king of Babylon, Isa. xiv. 12,
" How art thou fallen from heaven, lucifer, son of the morning." That star is called,
son of the morning, because while it accompanies the morning, it seems, as it were,
to be born of it. Its course is perpetual and constant, so that it was not feared that it
should fall irom heaven. And therefore to appearance, it seemed impossible, and in-
credible, that so great a king, illustrious, and splendid, in. power and majesty, beyond
other kings, (as the morning star is before other stars) should fall from his lofty and
magnificent grandeur. Pope Gregory (upon Ezekiel,) and other school doctors, expound
this of the devil's fall, because the prince of devils is called lucifer. But this epi-
thet does not belong to that malignant spirit in this place, for God himself confirms
our explication, verse 4, saying, " thou shalt take up this parable, (proverb, or taunt-
ing speech, for so the Hebrew is) against the king of Babylon," not against the devil,
104 *i " METAPHORS FEOM LIGHT. [BOOK 1,
&c. Where Christ our Saviour, is called Lucifer, is expounded before in the chapter that
treats of an anthropopathy. Besides the phrase aa-r-np -n-gcaifos, faster proinosj stella matu-
tina, the morning star is a symbol of the glorious light in eternity, Rev. ii. 28. See also
Dan. xii. 3,,1 Cor. xv. 41, 42.
Metaphors taken from Light.
There are two principal effects of the luminaries and ornaments of heaven,- viz., to give
light to the world, and to distinguish times. In metaphors taken from light we will dis-
tinctly treat of nouns and verbs, which are sometimes joined together.
Generally light is taken,
1. For life itself, Job iii. 20, " Wherefore (has God) given light to the miserable ;" so
the Hebrew ; the explication follows, " and life to the bitter in soul ;" verse 21, " Which
long for death, but it cometh not." Hence comes the phrase, " to see the light," that is,
to live, or be born alive, Job iii. 16. " To walk in the -light of the living ;' that is, to act
amongst the living, or to live, either a corporeal or spiritual life in God, Psal. Ivi. 13. So
David prays, Psal. xiii. 3, "Lighten mine eyes, lest I sleep the sleep of death.''
2. For any prosperity and joy of mind arising from thence, Esth. viii. 16, " The Jews
had light, and gladness, and joy, and honour ;" where the synonomous terms make out
that it signifies the eminency of the Jews' prosperity, and joy for their divine deli-
verance. Job xxix. 3, " By his light I walk through darkness ;" that is, being free from
calamities I led a happy life ; verse 24, " The light of my countenance they cast not down ;"
that is, they grieved me not, but studied to please and gratify me in all things. Psal.
xcvii. 11, " Light is sown for the righteous," the explication follows, " and gladness for
the upright in heart." The word sowing is also emphatical, as if he had said, it is re-
posited and hidden, as seed is in the ground, but in its own time it will certainly come
forth. See Isa. Ixi. 11, Col. iii. 8, 4. It is sown with the seed of the heavenly word, and
a most full and bright harvest of this celestial seed will follow in the resurrection to eternal
life. So light is also taken, Psal. cxii. 4, Prov. xiii. 9, Isa. xlv. 7, Iviii. 8, and lix. 9.
The reason of the comparison in this, and the foregoing passage is to be sought in the pro-
fitableness and pleasure of light, Eccl. xi. 7, &c.
3. For the open and manifest state of things, Matt. x. 27, "What I tell you in dark-
ness, that speak ye in the light;" another metaphor of this publication follows, and "what
ye hear in the ear, that preach ye upon the house tops." The sense is, you are therefore
called by me, that you may preach publicly to the whole world, what you privately heard
from me. So Zeph. iii. 5, John iii. 21, 1 Cor. iv. 5.
: 4. For grace, benevolence, or favour, Prov. xvi. 15, " In the light of the king's counte-
nance is life ;" the exposition follows, " and his favour is as a cloud of the latter rain." So
it is taken of God, as was said in the chapter of an anthropopathy.
More especially the mystery 'of regeneration, renovation, and salvation, is frequently ex-
pressed by the metaphor of light, and that respecting,
1. The organical cause, which is the word of God, which is frequently called so, by a
reason deduced from, the quality of light, which represents the difference and knowledge of
things, to the eyes, Psal. xliii. 3, Prov. vi?23, Isa. ii. 5, and v. 20, 2 Cor. iv. 6, 1 John
ii. 8. Thus the apostles, because of their preaching the word of God, are called the
" light of the world." Matt. v. 14 ; and then: light is said " to shine before men," verse
16 ; that is, the light -of doctrine, by diligent preaching, as also the light of a good life
and example.
2. The formal cause, which is the saving knowledge of Christ and true faith mani-
fested by love and good works, Acts xxvi. Ib, Eph. v. 8, 1 Pet. ii. 9, 1 John i. 7. Hence
believers are called " Sons of light," Luke xvi. 8, Eph. v. 8, 1 Thes. v. 5. And good
works, " the armour' of light," Korn. xiii. 12.
3. The final case, and the last scope and effect of faith, which is life eternal, often
noted by the term of light, Isa. Ix. 19, 20, John viii. 12, Acts xxvi. 23, 2 Tim. i. 10,
&c. From thence there may be an easy judgment made of certain verbs belonging to
light.
PAKT I.]
METAPHORS FROM LIGHT.
105
Psal. xiii. 3, "Lighten mine eyes, lest I sleep the sleep of death." He prays for the
light of heavenly wisdom from the word of God, also the light of watchfulness, and cir-
cumspection, whereby he may avoid the snares of the adversary. He alludes to human
sleep, which easily overcomes those that sit in darkness, or shut their eyes, whereas, if the
light shines in our eyes we can hardly sleep.
Psal. xix. 8, " The commandment of the Lord is pure, enlightening the eyes," that is,
the mind, by -giving understanding and knowledge as well of the divine will, as of our own
corruption, and prudence, in the management of affairs, that a man may not be like a brute,
which is void of rational intellectuals ; Psal. xxxiv. 6, " They looked unto him, and were
enlightened," that is, believers, were made glad by the Lord, by his gracious and saving
deliverance, lest ,they should be dejected and derided by the wicked.
19, Eccl. viii. 1, : with 2 Cor. iii. 18, Isa; Ix. 5, John vii. 37, 38, 39.
See Prov. iv. 18,
John i. 9, " That (viz., Christ) was the true light, which lighteth every man that
cometh (or coming) into the world :" upon these words Erasmus very fairly paraphrases,
" In this darkness of the world, men, eminent for holiness shined, as little stars in the
thick obscurity of night, and as it were through a cloud showed some light, but only to the
Jews, and the adjacent parts. But this true light imparted its splendour not to a single
nation only, but to all men, that come into this dark world. Pie came, that by a Gospel
faith he should shine in, and give light, to the hearts of all men in the world. No Scy-
thian, no Jew, no Spaniard, no Goth, no Briton, is excluded, neither king nor servant.
There is a sufficiency of light for all, and if they remain in darkness, it is not the light's
fault but their own, who perversely love darkness and abhor the light. He shines to all,
lest any one should have a pretext of excuse ; for if they perish, they do it wilfully and
knowingly, as if one would dispute against the sun-shine at noon, and will not lift up his
eyes to be confuted," &c., 2 Cor. iv. 6. There is an eminent description of spiritual illumi-
nation. See Eph. iii. 8, 9.
To light by way of privation is opposed sometimes a shadow, which is light hindered
from a total shining, by the interposition of some body. This metaphorically, signifies
protection, and defence, against adversaries of any sort, as a shade defends from the sun's
intemperate and scorching heat, Isa. xvi. 3, xxx. 2, 3, Lam. iv. 20, &c. For so it is
attributed to God as before, 'chap. viii. towards the end.
But where the ceremonies and types of the Old Testament are called shadows with
respect to Christ, Col. ii. 17, Heb. x. 1 ; it is not to be understood that they are naturally
so, but artificially, and like a picture, for painters first draw a shadow or an umbratile
kind of delineation, and afterwards, perfect their picture with lively colours, the former
vanishing out of sight. So it was with the sacrifices and ceremonies of the ancients, which
figured Christ, and ceased when he came, which explication is evident by the opposition
of shadows, and the very image of things, Heb. x. 1.
Sometimes mists^ fogs, and darkness, are opposed to light, which hide the splendour and
beauty of things, and hinder men from ma'king a right distinction, separation, or definition,
of objects, begetting disturbance and confusion in the mind, and contain in themselves
nothing pleasing or laudable, and therefore signify evil in scripture. But because there is
the same reason of contraries, (which mutually answer each other,) we shall be able by the
consideration of light to pass a judgment upon its opposite.
1. As light signifies life, so darkness and a shadow, metaphorically denote death ; Job x. >
21, "Before I go whence I shall not return, to the land of darkness, and the shadow of death ;"
verse 22, "A land of darkness, as the gloominess of the shadow of death, and without order,
aud it shineth as darkness." This is a periphrasis of death and the grave. Psal. Ixxxviii.
12, " Shall thy wonders be known in the dark ?" see verse 10, 11, Job xxviii. 3.
2. As light signifies prosperity and joy; so darkness denotes evils, unhappiness, and
calamity, and consequently that sorrow, mourning, and grief, that follows. See Job v.
14, xv. 22, xvii. 12, and xviii. 5, 6, Psal. xliv. 19, Ixxxviii. 18, and cxliii. 3, Isa. v. 30,
x Mi. 5, 1. 10, and lix. 9, Jer. viii. 21, and xiii. 16, Lam. iii. 2, 6, Ezek. xxxii. 8, Joel ii.
2, Amos v. 18, Micah vii. 8. Nahum i. 8, Zeph. i. 15, &c.
106 METAPHORS FROM TIME. [BOOK 1,
3. As light is put for that which is manifest and apparent, so darkness is put for that
which is hidden, secret, and unknown, Job xii. 22, Eccl. vi. 4, Isa. xlv. 19, Matt. x. 27.
See John iii. 20, 21, Eph. v. 11, 12, 13. So, obscure or the meanest sort of men, is put
for such as are of no eminent note or fame, JProv. xxii. 29.
More especially as the mystery of regeneration, and the restoring of man to eternal sal-
vation is expressed by light ; so by opposition, darkness denotes a state of corruption, sin,
and damnation, and that also with respect to,
(1.) The organieal cause, which is the truth revealed in the word of God, in which respect,
darkness signifies errors, lies, and perverse doctrines, Isa. v. 20, ix. 2, and Ix. 2, 3, John xii.
35, Rom. i. 21, 22. Although by way of consequence the things that follow are also noted in
these places.
(2.) The formal cause, which is the knowledge of Christ, and faith which works by
piety ; in which respect darkness signifies infidelity, and an indulgence in sin, Psal. Ixxxii.
5, Prov: ii. 13, John i. 5, and iii. I'J, Acts xxvi. 18, Rom. xiii. 12, 2 Cor. vi. 14, Eph.
iv. 17, 18, 19, and v. 8, 11, 1 John i. 6, and ii. 9, 11. Although the antecedent member
is also noted in these sayings, all infidelity, impiety, and sins, arising from ignorance and
errors in doctrine.
(3.) ThejfomZ cause and last effect ; in this respect darkness signifies eternal death and
damnation, Matt. viii. 12, xxii. 13, 2 Pet. ii. 4, Jude, verse 6. And whereas the devil is
the author of all those evils, he with his whole infernal society are called the power of dark-
ness, Luke xxii. 53, Eph. vi. 12, Col. i. 13.
Metaphors taken from Time.
The other effect of the luminaries of heaven is the differencing of time, from which differ-
ences some metaphors are deduced.
( 1 .) A day, is taken for the profit and benefit of the time allotted, or granted, by God,
1 Sam. xxv. 5, " We come in a good day," that is, seasonably and for our profit ; your pre-
paration and store being such as that you can relieve our want. John ix. 4, " I must
work the works of him that sent me, while it is day," that is, while the allotted season
lasts, for that purpose given by heaven. Upon which Erasmus paraphrases, "I am there-
fore sent into the world, that I should by deeds of this kind purchase glory for God, by
convincing unbelievers that I speak true, that they may believe, and be cured of their
blindness. This command I must diligently follow, while it is day ; for men that have any
thing to do, work by day, the night being unseasonable for labour, in the meanwhile there-
fore, while the present day. affords an opportunity of acting what is necessary for the ob-
taining of eternal life, I must not give Over. For the night is coming, wherein men
neither will nor can work." See Luke xiii. 51, 33, John xi. 9, 10, and xii'. 35, Rona. xiii.
11, 12, 13, 2 Cor. vi. 2.
2. For the knowledge of God and the season of grace. Rom. xiii. 12, " The night is
far spent, the day is at hand." Here is an opposition between an unconverted state, which
is compared to night, and a state of conversion to the kingdom of Christ, which he calls
day, for the reason before given, 1 Thess. v. 5, 8, "Ye are the children of light, and child-
ren of the day : we are not of the night, nor of darkness. But let us who are of the day,
be sober." In this text there is an elegant antanaclasis, for the word day, verse 2, 4, is
to be understood of the day of judgment, and verse 5, of the gift of gospel restoration by
Christ, to which verse 7, the mention of the natural night opposite to the day is sub-
joined. 2 Pet. i. 19, "until the day-dawn arise," &e.; here life and eternal glory seem to
be noted, that in the words of the apostle there may be an opposition between this
life, .and that which is to come ; this life being compared to an obscure place, which needs a
candle to light it ; (which candle is the prophetical revelations,) but life to come is
compared to a clear day, in which Christ our <}>w<r<t>opos (phosporos or) light-bringer, shall
illuminate the eyes of believers with a most full and bright radiance. And thus the
great perfection of the prophetical scriptures (as also of the apostolic, which are
exactly conformable to them, and as it were an explanatory light to them) is proved,
because most sufficient., (with the help of Divine grace,) for the obtaining of everlasting
life, &c.
PABT I.]
METAPHORS FEOM TIME.
107
The parts of the day are the morning, noon, and evening, Psal. Iv. 17, " Evening,
and morning, and at noon, will I pray," &c. The morning season metaphorically denotes
diligence, sedulity, and care, because men rise early to go about such business as
they are careful of, and have much upon their hearts, Job viii. 5, 6, Psal. v. 3, xci. 5, 6,
and ci. 8, Prov. viii. 17, 2 Chron. xxxvi. 15, Jer. xxxv. 14, Zeph. iii. 5, 7, Isa. xxi. 12,
" The watchman saidj the morning cometh, and also the night," &c. Some understand
that the morning- is here put for prosperity, as if he had said to jDumah, or the Iduuieans,
" The yoke of the Israelites being shaken off of thy neck," (as it is said, Gen. xxvii. 40 ;)
tkou shalt enjoy liberty, prosperity, and plenty, of good things : but another calamity
haugs over thee from the Assyrian, by which, as with the darkness of night, thou shalt
be obscured." Others take the word morning, properly, but not unlike the former
sense ; the morning indeed comes, (as ye ask, verse 11, " Watchman, what of the night?"
that is, when shall the day-dawn come? and what will happen then?) but together
with it, that night comes, which is more dark and terrible. For when the days are
calamitous, there arises with the sun, as it were, a new light, yet ending in a night
more full of calamity than the former. Illyricus says, " Although the morning properly
taken will come, yet the metaphorical morning will not come, but it will be a metaphorical
night."
The Chaldee takes it metaphorically, but applies it more generally ; thus it paraphrases
the whole verse. " The prophet said, there is a reward provided for the just, and venge-
ance for the wicked ; if you will repent, do it, while you may."
Isa. xlvii. 11, " Therefore shall evil come upon thee ; the morning thereof thou knowest
not ;" (so the Hebrew,) that is, whose sudden coming, or beginning, thou that shalt not at
first mind, as in the morning betimes, the sun rises, and darts out its beams upon a
sudden. Some think that the prophet derides the vanity of the Chaldean astrologers.
Others thus, the morning or day-break gives an indication of the sun's coming, so
this evil that was to come upon Babylon, was not without its marks and tokens that
went before it, which were as illustrious as the dawn that ushers in, or harbingers, the
day. But not known to Babylon because of its blindness and conceited security, Hos.
x. 15. " In a morning shall the king of Babylon be utterly cut off," that is, swiftly, and
suddenly. He speaks of Hosea, the son of Elah, 2 Kings xvii. 1, 5, &c.
This term, moreover, denotes divine grace to believers, because . of the beauty and
sweetness of the springing and arriving light. For as the morning brings the begin-
ning of day-light after the tedious sadness of a dark night, and is no little comfort
to them, especially if sick, they are weary of darkness, and earnestly long for day;
so the grace of divine consolation does wonderfully re-create and refresh the hearts of
such as are troubled and afflicted, &c. Of which take two examples, Psal. ex. 3,
" From the womb of the morning : thou hast the dew of" Of which place many have said
many things. It is certainly to be expounded by a metaphor, denoting the grace of
God given in his word, which is compaied to the morning, Isa. Iviii. 8, Hos. vi. 3.
A womb is attributed to the morning, because of the mystery of God, in his spiritual
begetting of his children. The unfolding of this trope is thus, as the dew by a
wonderful and invisible way is, as it were, born of the womb of the morning, that is,
it plentifully falls at that time, without any help or assistance of man, Job xxxviii. 2S ;
80 by the grace and mercy of God, and by the power of his heavenly word, (but
i 11 a far more abstruse and mystical manner,) the youth of the Messiah, that is, that
willing people in the day of his power, and in the beauties of holiness, of which
the Psalmist speaks in the same verse. See Psal. xxii. 30, 31, and Ixxxvii. 4, 5, Isa.
Eii. 10, and liv. 1, Micah. v. 7, John i. 1.2, 13, and iii. 5, 8, Jam. i. 18, &c.
The other place is Isa. viii. 20, where the morning is put for the grace of God, and
that comfort and peace of spirit which flows from it ; the words in Hebrew are,
" because there is no morning in him." But interpreters do not agree whether this is to be
understood of men, or the perverse doctrines of such, as consulted them that pretended
to foretel things to come, by a devilish or familiar spirit. If it be referred to men,
it bears this sense. " To the law and to the testimony :" if they speak not according to
this word, they shall have no morning, that is, true light. This is true in itself, but the
letter of the text is not altogether conformable to it, for it is not in the plural of them,
r 2
108 METAPHOES FEOM FIBE. [BOOK 1,
but in the singular to him (or it). But others expound this text better thus,* " To the
law and the testimony," that is, recourse must be had thither, for the law and testimony
must be consulted according to the will of God, otherwise, (that is, if they do not
speak the truth of divine grace there,) let them speak, an ironical confession joined with
indignation : " Let them speak," because they will not do otherwise, though seriously and
frequently admonished, "let them speak, I say, according to this word," viz., "in which
there is no morning ;" that is, no light of divine grace or comfort ; verse 21 ; " And let
him pass through it (the earth) hardly bestead and hungry ;". the singular for the plural,
" and it shall come to pass, that, when they shall be hungry, they shall fret themselves, and
shall curse their king and their God," &c.
Now whereas the prophet calls this speech, of that wicked people, (viz., that they were
to seek counsel of them that had familiar spirits, &c., and not of the law and testimony)
a word " without a morning," or void of the light of divine grace and consolation, it
certainly follows, according to the intention of the prophet, that that morning of grace and
comfort is to be found in that word of the law and testimony alone, with sure and safe
counsel in tribulations and afflictions, which to distressed minds is like the morning sweet-
ness, or the pleasure of a lovely clay-spring. Such as neglect or reject this word, walk
in darkness, and are involved in errors, and perish everlastingly. The other interpreta-
tion in substance agrees with this.
Noon is taken for things most evident, Deut. xxviii. 29. The Latins have a proverb,
meridiana lux, noon-light, which is put for a most clear and evident thing. There is a
comparison with the noon-time, when there is mention made of the light and splendour of
felicity, Job xi. 17, " And (thy) time shall arise above the noon-day," (so the Hebrew) that
is, thy most illustrious glory shall shine all round or about thee. See Psal. xxxvii. 6.
The Evening is elegantly opposed to the Morning, when the speech is of the vicis-
situde of calamities and comfort which God observes in believers ; Psal. xxx. 5 ; " "Weep-
ing may endure for a night," or as the Hebrew, may lodge for an evening, " but joy
(cometh) in the morning :" that is, the godly are compelled to weep in the darkness of
the cross and sufferings, but the most joyful morning and light of divine help will
come again. See John xvi. 20, 22, Psal. cxxvi. 5, 6. So the word vesperascens, draw-
ing towards an evening, is used for ceasing, Isa. xxiv. 11. The sun-setting in the evening
leaves the darkness of night to succeed it; so when joy ceases, it leaves calamity and
mourning.
To the day, is opposed Night, by the same reason almost as darkness is, which in
a moonless night and cloudly sky invades us, Job xvii. 12; "They change the night
into day : the light (they said) is near because of darkness ;" he speaks of his thoughts,
which verse 11, he called the possessions of his heart, because of his hope and expectation
of good, as Christ commands us, Luke xxi. 19, "in patience (and hope) to possess our
souls." Therefore he said that his thoughts or possessions of his heart, were broken off,
denoting that all hope of good perished ; and then adds, that the same cogitations turned
night into day, and that light was near, with respect to those dark dispensations (that
is, he certainly hoped that those calamities, which he compares to an obscure night should
be turned into prosperity,) which he shows by the word day, and that the light of long
expected peace is near. This explication agrees with what follows, verse '13, " If I wait,
the grave is mine house," &c. ; verse 15, "And where is now my hope? As for my hope,
who shall see it ?" verse 16, ".They shall go down to the bars of the pit, when (our) rest
together is in the dust." As if he had said, my expected hopes, together with my body,
shall ere long be carried to the grave, and expire with this life ; Job xxxv. 10, " But he
said not where is God my Maker ? who giveth songs in the night ;" that is, who in adver-
sity giveth help and deliverance, for which praise and glory becomes due to him. See
Micah iii. 6, &e.
Sometimes the night signifies the reign or dominion of impiety and hell, Rom. xiii.
12 ; but what we find, 1 Thess. v. 7, " For they that sleep, sleep in the night ; and they that
* That this is the explication of the Hebrew text, which is word for word as here Englished.
PART I-] ; METAPHOBS FROM FIRE. 109
are drunken are drunken in the night," is understood by some of natural sleep and night ;
but others interpret it of spiritual sleep, that is, carnal security in wickedness (Bom.
xiii. 11, Eph. v. 14) and the night of infernal power. Erasmus in his paraphrase ele-
gantly joins both, and thus unfolds this apostolical text: " The day of the last judgment
is to be dreaded, by those who are blinded by vice, and lead a life like night. But
you that are brethren are not to fear it, because it shall not find you unprovided ; for all
you that follow Christ, do not belong to the kingdom of darkness, but to the kingdom of
liffht, and God ; especially if in piety and reality ye walk close to the rule of your profes-
sion, and so live as that it may appear, that ye watch in the light and not snort in dark-
ness. Therefore if we would not be oppressed, let us not sleep as others do, who have
not known the light of Christ : but let us be watchful and sober, having always a circum-
spect mind, that we admit not any thing through incogitancy, which may prove offensive
to the eyes of God or men. For as such as sleep a natural sleep, do it by night, and such
as be drunk with wine, are usually so in the night : so they that sleep in sin, are involved
in darkness of mind, and such as are drunk with carnal desires and delights (so called),
are entangled in the mists of a dark mind. But it becomes us to whom the light of the
gospel-day hath shined, to be sober and watchful," &c.
Metaphors taken from fire .
So much for heaven and what belongs to it. We shall now treat of the elements, which
are four, viz., fire, air, water, and earth ; and produce what metaphors are taken from
them. The metaphors taken from fire shall be considered with respect to its quality and
eifects, viz.,
1. Its clearness, purity, splendour, and other attributes, and in that respect it is
translated to angels, Psal. civ. 4, Heb. i. 7. Fire in its efficacy of acting and penetrat-
ing, in agility and celerity, is eminent before other creatures of God, which quali-
ties may be fitly applied to those holy ^ministers of God. The fire always moves up-
wards : so all the actions of angels tend to the glory of God. By a flame of fire,
charity or love is signified, Eccl. ix. 6. Angels are wholly inflamed with a divine
love.
From fire angels are called, otniD Seraphim, that is, flaming or fiery, from *p
Saraph, in Latin, incendit, cremavit, in English, he burnt. Arias Montanus* says, " that
Seraphim, signifies purity from any spot, filth, or heaviness, for so fire is, and there-
fore those ministers of God, which Isaiah saw, have a purging and purifying efficacy,
in their divine ministrations for the profit of men, Isa. vi. 3, 6, 7. In that vision one of
the Seraphims, exercised his purifying virtue by applying the external symbol of a live
coal to the prophet's lips. Musculus in his comment says, " That this vision of angels
standing about the Lord sitting in his throne, was in fire, that they may be called
burning (Seraphims,) which is very suitable to the thing in agitation. The Lord was
angry with his wicked and rebellious people. To judge whom he sat in his judicatory
throne. And therefore as that great session and tribunal is an argument of his wrath,
so the fiery appearance of his ministering angels betokens his dreadful anger ; for that con-
flagration which was to consume the wicked, was then and there burning/''
2. Fire also denotes the word of the gospel of Christ published among the Gentiles,
Luke xii. 49. In treating of this we must have respect to the virtue and efficacy of
fire, as well to its shining and enlightening quality, (wherein it agrees with what we
said about light, which betokens conversion and the mystery of salvation,) as also its
kindling quality ; for the word of Christ kindles the love of God, holiness, and hea-
venly desires in the hearts of men, to which is referred, Jer. xx. 9, Luke xxiv. 32.
And the appearance of the Holy Spirit in the likeness of fire, Acts ii. 3, Matt. iii.
11. And lastly, its consuming and destroying quality. For the word of Christ shall
consume all its adversaries, judge, condemn, and destroy them, John xii. 48. To
which may be reduced, Jer. v. 14, and xxiii. 29. To this divine fire, there seems to be
another strange fire opposed (as in the type, Lev. x. 1,) viz., of false doctrine and hu-
man traditions, Isa. 1. 11 ; " Behold, all ye that kindle a fire, that compass yourselves
about with sparks ; walk in the light of your fire, and in the sparks that ye have
kindled," &c. Junius and Tremellius upon the place say, " That Christ in this place con-
* In lib, Joseph. Sen de arcano sermone, p. 13.
HO METAPHOES FROM FIRE. [BOOK 1,
vinces the proud spirit of the Phariseees, and almost the whole Jewish church, of impiety,
because in their spiritual darknesss they went about to kindle lights for themselves,
neglecting the light of God's word, and that gospel illumination which Christ offered
them, &c. They esteemed that a profitable fire and light, which really brought the fire
of divine wrath, and eternal damnation, upon them.
3. Because of its burning quality, fire is attributed to them who bring perdition, hurt,
loss, or utter destruction ; hence fire is said to be before God the best judge, and avenger
of his enemies, Psal. 1, 3, and xcvii. 3, Isa. xxvi. 11, xxix. 6, xxx. 33, and Ixvi. 15, 16,
24, 2 Thes. i. 7, 8. But there is no doubt but in these and other places respect is had to
hell-fire, of which Illyricus* says, " in the description of hell and eternal punishments, the
scripture frequently inculcates that there is an eternal and unquenchable fire of brimstone,
whether there be really any material fire, or that something bitter and direful is meta-
phorically signified is left to inquiry ; because in this life there is nothing more violent,
more tormenting, or more terrible, than a raging and prevailing fire. . But it is far better
to endeavour the avoiding of that hellish fire, than in a spirit of contention to be too cu-
riously inquisitive into its nature."
Hither must be referred 5 those places where by the term (fire) we are to understand
invading enemies and desolating wars, Psal. Ixxviii. 63, Isa. xlii. 25, Jer. xlviii. 45,
and 1. 32, Ezek. xxi. 32, xxx. 8, (in which place the Chaldee for fire, puts " a people
strong like fire,") Amos i. 4, 7, 10, 12, 14, and ii. 2, 5. Some think there may be a
synecdoche, because wars are for the most part managed by fire and flame.
It is also attributed to other things, by means of which terror, hurt, and death,
are brought upon any, as Judg. ix. 15, 20, Isa. xxxiii. 11, 12, Obad. verse 18, James
iii. 5, 6, Jude, verse 23. See Prov. xvi. 27, and compare Jer. li. 58, Joel i. 20, to-
gether.
4. It agrees to this, that fire generally denotes any adversities which are the effects
of divine wrath, as also calamities and afflictions, as Psal. Ixvi. 12, and-exl. 10, Isa.
ix. 18, 19, x. 16, xxiv. 6, 15, and xliii. 2, Lam. i. 13, and iv. 11, by which significa-
tion sometimes, respect is had to the purifying qualities of fire, for God tries and cleanses
believers by crosses and calamities, as gold is tried in the fire, Zech. xiii. 9, 1 Pet. iv.
12. See also Psal xvii. 3, and Ixvi. 10, 1 Pet. i. 6, 7 To this also are the two follow-
ing texts referred, Mark ix. 49, " For every one shall be salted with fire, and every sacri-
fice shall be salted with salt." The particle Ka i, (kai,) and, is frequently put for as, or,
even as. It is therefore an inverted similitude which is to be resolved in this sense. As
every sacrifice in the Old Testament was wont to be salted with salt, by the appoint-
ment of God, Lev. ii. 13, so every man that would avoid sin, or offences, and hell-
fire, the consequence of it, (as appears by the foregoing verses, which have a co-
herence with this,) must be salted with a certain wholesome fire, that is, seasoned by
crosses, and afflictions : or, this fire will have the same efficacy on him, as salt has on
flesh, viz., to preserve him frani the putrefaction of security in sin. Elegantly there-
fore is salting attributed to fire, and both are joined, to denote the mystery of the
cross ; because there is an agreement betwixt those two, both causing pain, and both
abstracting and consuming that which is corrupt or putrefied ; as also because they were
joined together in sacrifices. Scaliger in his Notes thinks that this should be read <ra-
rcvpia ahiffOrjcreTai, that is, " every sacrifice shall be salted," that it may be the same with
what follows, iraa-a ffva-ia a\i<ren<reTai, "every oblation shall be salted with salt," because
Lev. ii. 13, there is a repetition of the same.
The other place is, 1 Cor. iii. 13, 14, 15. Upon which Chemnitius thus expresses him-
self " There is a fire of probation, or trial, sent by God, either by outward troubles, or
inward temptations, or by a clearer manifestation of truth by the word ; that they should
not. remain in the darkness of error and ignorance, who hold the fundamental articles of
truth, but. that such opinions as are disagreeable to the foundation shall 'be purged away,
either in life, or at the hour of death." Some by the terms day, and fire, understand,
truth, shining from the word of God by the Holy Spirit, and enlightening the mind, Mai.
iii. 3, but others, the day and fire, of the last judgment; 2 Thess. i 6. Of which
obscure place, we are not concerned here to treat much. But the reader may peruse,
Tom. S, locorum. Theolog. Dn. D. Gerharni, de morte, sect, 254. seqq.
To the element of fire belong other things, which bear analogy or relation to it, as well
nouns as verbs.
* Clav. Script, p. 404.
PART I.]
METAPHORS FROM FIRS.
Ill
Of nouns ; a flame by a metaphor signifies a bright and shining blade, or plate, of
that form, as Judg. iii. 22, 1 Sam. xyii. 7, where what we translate spear's-head, is in
the Hebrew [spear's-flame.j So Job xxxix. 23, " The flame of the spear," we translate it
" glittering spear." So also ton?" (flame,) is attributed to the sword, which turned every
way, with which the cherubims, which were the keepers of paradise, were armed,
Gen. iii. 24, See Isa. xiii. 8, Cant. viii. 6. Love is called the flame of the Lord, that is,
such as the Lord by the light of Ms Spirit kindles, so as that it shall last perpetually.
And for its continual energy, because it always tends upwards, and darts its splendour,
and increases that way. What are the properties of a natural flame of fire, agree also to
love. Isa. xlvii. 14, A flame signifies most heavy punishments inflicted by God.
Lanthorn, candle and lamp, (1.) Denote prosperity, and a happy success of things, Job
xxix. 3, PsaL xvii. 28. Hence the extinction, or putting out of a candle or lamp, signi-
fies approaching adversities, Job xxi. 17, Prov. xiii. 19, and xx. 20.
(2.) It more especially denotes the happiness of a kingdom, or government, 2 Sam. xxi. 17,
"Thou shalt go no more out with us to battle, that thou quench not the candle or lamp of
Israel." The sense is, lest thou be slain, and the kingdom of Israel, and its tranquility
perish. So the conservation of David's kingdom in his posterity is called a lamp or candle,
1 Kings xi. 36, and xv. 4, 2 Kings viii. 19, 2 Chron. xxi. 7, Psal. cxxxii. 17. In which
last place there is respect had to Christ, the heavenly king, and David's son according to
the flesh. Some refer to this head, Numb. xxi. 30, " and their lamp perished from Heshbon
to Dibon," so the Hebrew, that is, their kingdom or sovereignty.
(3.) This word is elegantly translated to signify the word of God, Psal. cxix. 105,
Prov. vi. 23, 2 Pet. i. 19, of which we have treated before in the chapter of an anthropo-
pathy. John the Baptist, that eminent preacher of the word of God, and forerunner of
Christ, is called a burning and shining candle, John v. 35. For between him, (who was a
candle lighted by the divine wisdom,) and Christ, the true Light of the World, there is a
manifest difference put, John i. 8, U. To this notion, that passage which our Saviour in-
culcates, Luke xii. 35, is very agreeable, viz., " Let your loins be girded about, and your
candles (so the Greek,) burning ;" by which phrase the serious study of watchfulness and
holiness is commanded, in pursuance to God's prescriptions.
Burning coals sometimes denote calamities, and grievous punishments, Psal. cxl. 1 0,
see Isa. xlvii. 14. Sometimes they signify lightning, Psal. xviii. 8. An holy son is called
a coal, 2 Sam. xiv. 7 ; because as coals raked up in ashes are, as it were, a seed of fire
so that one son would be a means to propagate a posterity, and continue a family, so that
it should not be wholly extinguished. Prov. xxv. 21, and Rom. xii. 20, it is said that
when we do good to an enemy we heap coals of fire upon his head-; that is, it will aggra-
vate that guilt which will bring severer vengeance upon him, because of his causeless and
ungrateful malice to such as do him good.
A coal is put for the plague or any disease, that is, fiery and inflamed, like burning
coals, Deut. xxxii. 24, Hab. iii. 5. For arrows which grow hot by motion, ami pierce
like fire, Psal. Ixxvi. 3. For lightnings which burn like coals, Psal. Ixxviii. 48, and for
love that is very fervent, Cant. viii. 6.
A firebrand (or burning wood, taken out of the fire that it should burn
no longer,) sometimes denotes contempt, because of the privation of fire and light,
as Isa. vii. 4, "Let not thy heart be tender, or faint, for the two tails of these smoking
firebrands ;" as if he had said, they are like firebrands, which (when extinguished)
smoke but cannot burn. Neither are they barely called firebrands, but the tails of
firebrands, as if he had said, they are like brands that are consumed even to the
Very ends, or extremes, which have nothing but smoke, the remains of fire, which
shall speedily cease. So it is with tyrants who oppose Christ, and his Gospel, who seem
like great fires to us, that in a moment would consume all : but to God and faith, they
are as the tails of smoking firebrands, who for all their threatening will in a mise-
rable manner at length be destroyed. Yet Jerome in his comment upon this place
gives another reason why the term tail, which is the extreraest member or part of a
112 METAPHOES FBOM FIRE. S [BOOK l }
beast, is attributed to these two kings ; viz., that in them should be ended the kingdom
of Syria, that is, Damascus, and the kingdom of Samaria, that is, of the ten tribes, which
by another name were called Ephrann, according to what is related, 2 Kings xv. 29, xvi.
7, 8, 9, xvii. 5, and the following verses.
Sometimes it denotes divine deliverance from evil, as it were from fire, Zech. iii. 2, " Is
not this a brand plucked out of the fire ?" he speaks of Joshua the high priest, who by the
favour and grace of God, was delivered from the Babylonian captivity, came to Jerusalem,
restored the temple, and exercised the priesthood. See Amos iv. 11, Jude verse 23, Job
xii. 5, Isa. xlii. 3.
Smoke, the excrement of fire, and a sign of itj is metaphorically put for punishments
inflicted by God, and calamities, Isa. xiv. 31, " There shall come from the north a smoke;"
the Chaldee renders it vengeance, revenge ; some understand this speech of Jzziah with
his host, who subdued the Philistines, 2 Chron. xxvi. 6, 7. But Jerome in his comment
upon the place, by smoke understands the king of Assyria, who, amongst other nations
destroyed the Philistines, and he quotes, Jer. xlvii. 2.
Smoke is used to signify any enemy, because it is very swift in invading, very pene-
trating and searching, and can by none be resisted, and being a certain token of fire :
so the fire of God's wrath once kindled, smokes after the same manner. See Psal. xxxvii.
20, Isa. Ixv. 5, and xxxiv. 10, Rev. xiv. 11, Acts ii. 19, in which places smoke is a sym-
bol of wrath and divine punishments, &c.
Some verbs belong to this head, as to be hot, which is an effect of anger, which, as fire
inflames the heart, Deut. xix. 6, Psal. xxxix. 3, and Ivii. 4. The anger of a godly man,
proceeding from a holy zeal against sin, is said to burn, 2 Cor xi. 29. The like is said of
lustful and depraved affections, 1 Cor. vii. 9. So Virgil says, Est mollis fiamma medullas,
that is, a soft flame eats my marrow, and elsewhere et cteco carpitur igni, &c. The
Syriac renders it, to burn with lust.
Thus the Jews are said to inflame themselves with idolatry, which is spiritual whore-
dom, Isa. Ivii. 5 ; whereby they are sharply rep/ roved for their vehement pursuit of idolatry,
which was like burning lust, whereby the whore is inflamed with desires after the adul-
terer, whence verse 3, they are called the seed of the adulterer and whore. .
To this may be referred what is spoken of heretics forbidding the use of marriage viz.,
KeKavrripiacr/j.evwv vt]v iSiav ffweiSijcrw, " having their consciences seared with a hot iron," 1
Tim. iv. 2, which imports two. things,
(1.) The hurting and wounding of conscience, as if he had said, they teach and
compel others to observe such things, which they ^themselves very well know, to be not
only impossible but wicked, and therefore their own consciences reproach and check them,
for the falsehood of what they deliver and impose, and hence in the same verse, they are
said to " speak lies in hypocrisy."
(2.) The cause of that hurt, viz., the heats or burning of various lusts, or both,
as I said, are comprehended in that word, for it is delivered of Kwr^p, ( cauter ) that is, an
instrument, whereby stigmatized persons are burnt ; which hurts and pains both flesh
and skin ; and the manner of it is by fire and burning. Besides the apostle seems
to have respect to spiritual infamy, which cannot but, in a matter of so great moment,
wound the conscience ; as wicked men. that were stigmatized, carried a brand of infamy
about them. Eph. vi. 16, " fiery darts" are attributed to the devil, by which inward
temptation, and outward persecution, scandals and sins stirred up by the devil, are
intimated.
There is an emphasis in that word of Paul's translated from fire, 2 Tim. i. 6, " Where-
fore I put thee in remembrance that thou * stir up the gift of God which is in thee," &c.
The Greek word properly signifies to stir up fire, lest it go out, that it may flame.
Beza upon the place says, " The gift of God is a certain live flame kindled in our hearts,
which the flesh and Satan endeavour to suffocate or smother, but on the other side we are
so much the more concerned to cherish it, and stir it up when it is as it were asleep.
Where this divine little flame is not stirred up, love and charity waxes cold, Matt. xxiv.
12; and then the fountain of love, which is saving faith, and eternal salvation, is lost,
&c. Thus Paul exhorts not to " quench the Spirit," 1 Thess. v. 19. The saving light of
the knowledge of God kindled by the Holy Spirit, is extinguished by neglects of the
word of God, and devout, prayer ; by security, impiety, and ingratitude ; hence an
* avafeirvpew, suscilare iynem instar sopiti, &c.
PART I.]
MKTAPHOBS FROM AIR.
113
exhortation to follow that which was good, verse 15, and to pray without ceasing, verse
17, was premised; and despising prophesyings, that is, the interpretation of the word of
God is immediately prohibited, verse "20.
The word *p 2 Zaraph, which properly signifies to melt metals, in order to purify them
from dross ; but is translated by an elegant metaphor to signify the purification and trial
of the godly, which is done by crosses and sufferings. "Whence the similitude of melted,
or burnt metal, is sometimes expressly added, Psal. Ixvi. 10, and cv. 19, Isa. i. 25, Jer.
ix. 7, Dan. xi. #5, Zech. xiii. 9. Hence the furnace, where metals are melted and puri-
fied, is put for afflictions sent by God, Deut. iv. 20, 1 Kings viii. 51, Jer. xi. 4 ; in which
place the epithet of iron is added, to denote the tribulation, severity, or cruelty nature of
servitude.
A passage more notable than the rest we read, Isa. xlviii. 10, " Behold, I have refined
thee, but not with silver ; I have chosen thee in the furnace of affliction ;" Jehovah inti-
mates that he purges his people moderately and gently, not as silver or gold are
purged, because such are wont to be most exactly and wholly melted in order to their
purifying, as if he had said, I do so temper and qualify corrections, that I suit them
rather to their weakness, _ than proportion them to your wickedness, I do not deal with
you with the utmost severity, for if you should be purged as silver and gold from all dross,
you should totally perish. See 1 Cor. x. la.
In general it is put for the inward proof or trial of the heart, which God alone
can do, Psal. xxvi. 2, and xvii. 3 ; see Prov. xvii. 3. It is put for outward choice of
some from others, which is done by an outward trial, Judg. vii. i. The word of God
is said to be refined, or as it were tried in the fire, 2 Sam. xxii. 31, Psal. .xviii. 30,
Prov. xxx. 5, Psalm cxix. 140 ; that, is most pure, most true, and most certain. Which
is emphatically declared, Psalm xii. 6, " The words of the Lord are pure words ; as silver
tried in a furnace of earth, purified seven times ;" which passage without doubt
respects the quick and lively experience of the saints, in whose hearts the truth of God's
word is experimentally felt and approved to be of undoubted efficacy, by the fire
of tribulation. Whence some, by furnace of earth, understand godly men, in
whom the words of God are tried. The furnace burns in the fire ; the godly are
seasoned by the fire of afflictions. By the same metaphor the office of Christ is described,
Mal.iii. 2, 3.
Metaphors taken from Air.
The Hebrew word Ruach, a spirit, signifies air or wind. And whereas the motion
of the air is uncertain, inconsistant, and vanishing, and that there is nothing solid or
substantial in the wind, therefore they are metaphorically put to signify things that
are vain and vanishing, Job vi. 26, " Do ye imagine to reprove my words, and turn
the speeches of one that is desperate into wind ?" that is, do ye- think that I utter vain
words and despise them as things of no weight or sense ? Job xv. 2, " Should a
wise man utter knowledge of wind ?" that is, vain as the wind which has nothing but
an empty sound resolving into wind ; he adds, " or fill his belly with the 'east- wind T' that
is, admit vain and fluctuating thoughts in his mind inwardly. Eccl. v. 16. " What profit
hath he that hath laboured for the wind ?" that is, who hath heaped together much
riches, with great labour which is in vain, when he can have no benefit or profit by
them. Jer. v. 13, " The prophets shall become wind, " that is as the Chaldee renders it,
vain, and of no worth.' Jei. xxii. 22, " The wind shall eat up all thy pastors," that is,
they shall vanish and perish. So on the other side, it is said, Hosea xii. 1, " Ephraim
feedeth on wind and followeth after the east-wind ;" the meauing is, that the people of
Israel shall feed upon a thing of nothing, viz., they shall commit idolatry, with^ great
earnestness, which has no soui-feeding virtue in it ; (but the contrary,) for it proves as
pernicious as it is to follow the east-wind ; wihich is immediately expounded of their
making covenants with the Assyrians, a wicked and idolatrous people.
Micah ii. 11, " A man walking in the wind and falsehood," is put for a vain and lying
'oerson. See Isa. xii. 29, and Ivii. j 3, Hos. viii. 7. To this beLng the words of tha
. apostle, 1 Cor. xiv. 9," For ye shall speak into the air," that is, in vain and to no purpose.
114 METAPHOKS FROM AIK. [BOOK 1,
He speaks of that prophesied in the church in an unknown tongue, and therefore
could not be understood by the hearers, 1 Cor. ix. 26, " To beat the air," signifies when
one undertakes a vain and unprofitable work. The metaphor is . taken from men that
fight, who when they miss their stroke, spend their strength vainly against the wind or
air. Eph. iv. 14," That we henceforth be no more children, tossed to and fro, and car-
ried about with every wind of doctrine ; " by this tossing to and fro in the wind instability
and inconstancy of mind is denoted ; a metaphor taken from a ship, which is tossed and driven
here and there by the violence of the winds and waves, as Heb. xiii. 9, " Be not carried
about with divers and strange doctrines ; for it is a good thing that the heart be established
with grace."
More because vehement winds are hurtful, therefore enemies which annoy and commit
devastations on the earth are called by this appellation, especially the east-wind, which
blasts corn, and suffers it not to ripen, and if ripe scatters and blows it down, Psal.
Iv. 8, Isa. xli. 16, "Jer. iv. 11, and li. 1,. Hosea xiii. 15, Job xxvii 21; see also
Isa. xxvii. 8, Jonah iv. 8, Jer. xviii. 17, &c. Job says of God when he punished him,
Job xxx. 22, " Thou liftest me up to the wind ; thou causest me to ride upon it, and dis-
solveth my substance," that as a whirlwind scatters chaff or stubble; thou dost vigorously
toss and consume me.
To this class we shall reduce meteors, which are imperfect mixtures condensed
in the air. The Hebrew TN {Mid) and the Greek arfus, (Atmis,) signifies a vapour or
exhalation, but metaphorically denotes calamities and destruction ; because such things
as vaporate, may be said to perish or be reduced to nothing : or as others say, because
vapours cause darkness, and obscure the splendour and shining of the sun : or lastly, because
vapours beget a certain sweet dew (conimonly called mill-dew) which is very hurtful to
corn and plants. So T (dEid,} a vapour is put for vengeance or destruction, Deut. xxxii.
35, Job xviii. 12, xxi. 30, xxx. 12, and xxxi. 3, 23, Psal. xviii. 18. Prov. i. 26, and
vi. 15, Jer. xviii. 17, xlvi. 21, and xlix. 8, 32, Acts ii. 19, &c. So it is put for a
thing that is frail and vanishing, Jam. iv. 14," What is your life ? It is even a vapour,
that appeareth for a little time, then vanisheth away?" See Psal. cxliv. 4. A vapour
and smoke ascending into the air, at length vanishes and perishes ; hence rto ( GnolahJ,
to ascend, sometimes signifies the same with perishing and death, Psal. cii. 24, Jer. xlviii.
15, &c.
Clouds, because of their diverse attributes, have also different metaphorical nota-
tions, as,
1 . Calamities and rum, because men are deprived of the light and splendour of the
sun and firmament by them, and cloudy days make men dull and melancholy, Lam.
ii. 1, " How hath the Lord covered the daughter of Sion with a cloud, in his anger ?
Some think that by a tacit antithesis, allusion is made to the cloud of glory which first
appeared in Jerusalem at the dedication of the temple, 1 Kings viii. 1 0, to which this
cloud and fog of present calamity is plainly contrary. Hence a day of clouds, or a
cloudy day, is put for times of calamity, Ezek. xxx 3, and xxxiv. 12, Joel ii. 2,
Zeph. i. 15 ; by which metaphor the poet said, Tempora si fuerint nubila, solus eris ; that
is, if times be cloudy, thou shalt be alone ; because seeming friends will then forsake the
distressed.
2. Because of the number and multitude of the clouds, for in tempestuous weather a
great plenty of thick clouds appear, Heb. xii. 1, " Wherefore seeing we also are compassed
about with so great a cloud of witnesses," &c. ; that is, so numerous a company of wit-
nesses, which are like a thick cloud. He speaks of those holy men of God mentioned
particularly, chap, xi., who by their own example are testimonies that we are justified,
and please God by faith. Clouds are likewise used in comparison, Jer. iv. 13, " Behold,
he shall come as clouds ;" that is his army will make a vast appearance. The Targum
says, as a cloud which conies aiid covers the earth. See Ezek. xxxviii. 9. In the
same sense the Chalclee interprets that passage, Ezek. xxx. 18, "A cloud shall cover her,"
(viz. Egypt) thus it renders it A King with his hosts shall cover her, as a cloud which
conies up and covers the earth. This may be also referred to the first signification.
For by clouds and darkness calamity is denoted, whence it is said before " at Tehaphnehes
also the day shall be restrained," that is, its light.
PART I.]
METAPHOBS FEOM A1E.
115
3. Because of their vanity and inconstancy, as some clouds seem to promise rain, but
being chased away by the wind, give none, 2 Pet. ii. 17. These are " Clouds that are
carried away with a tempest." He speaks of false teachers, who fluctuate or are uncertain
in their preachings and confessions, not affording the rain of saving doctrine and consola-
tion, Jude verse 12, such are called clouds without water. The apostle therefore has re-
spect to those clouds which seem to us to be rainy, but are condensed exhalations without
water, as chap. iv. sect. 4, before : for false teachers seem to be orthodox to many, &c.
The other appellations in each text do confirm this exposition.
4. Their celerity or swiftness, because we see the clouds to be carried under heaven
with very quick speed, as if they did fly, being hurried on by the impetuosity of the wind,
Isa. xix. 1, " Behold the Lord rideth upon a swift cloud, and shall come into Egypt," that
is, he will speedily and unexpectedly punish the Egyptians as if he did fly upon the clouds,
see Isa. Ix. 8, Psal. civ. 3, Nahum i. 3. Some think that the prophet used this phrase
because the Egyptians looked upon clouds of this kind to be ominous, whereas Egypt was
not wont to be troubled with clouds.
A tempest (which properly signifies a sudden and very strong wind or whirlwind, some.-
times accompanied with thunders, rain, and hail,) when attributed to God, signifies that
his dreadful wrath and tremendous punishments shall be poured out upon sinners: but if
attributed to men, it metaphorically denotes disturbance, and violent invasions. There
are * two principal words in the Hebrew, which are sometimes joined together, as ID, a
whirlwind, or tempest, which denotes the wrath of God and punishment, Job ix. 17, Psal.
Ixxxiii. 15, Isa. xU. 16, Jer. xxiii. 19, and xxx. 23, Ezek. xiii. 11, Amos i. 14, f Job
xxvii. 21, Psal. 1. 3, and Iviii. 9, ZecL vii. 10.
The church is said " to be tossed with tempest," (or overwhelmed with whirlwind) Isa.
liv. 11, that is, it was afflicted and destitute of comfort. The other word TOID, is of the
same signification, E Psal. Ixxxiii. 15, Isa. xxix. 6, Hosea viii. 7, Nah. i. 3, Amos i. 14, &c.
And storms, (or an horrible, or burning tempest) Psal. xi. 6. Whence come terrors or
storms of famine, Lam. v. 10 ; that is, a most vehement famine by which men are cruelly
agitated and consumed, as if it were by a whirlwind or tempest. But if the word be
attributed to men, it denotes confusion of mind, as the air is disturbed and troubled with
whirlwinds and storms, 2 Kings vi. 11, and an hostile attack or ruinous invasion, Dan. xi.
40, see Psal. Iv. 3, 8.
Thunder, (to which lightning is joined) because they terrify, penetrate, and sometimes
destroy the creatures, is only attributed to God, and by a metaphor signifies,
1. His majesty and glory, Psal. Ixxxi. 7, " I answered thee in the secret place of
thunder." The Chaldee, "in a hidden place, in the house of my majesty, where the spheres
of fire resound before me." Illyricus : " The sense is, in my hidden seat, or hiding place,
in a thick cloud, I heard thee in the Red sea, terrifying the Egyptians with thunder and
lightning." See Exod. xix. 16, 18, Psal. Ixxvii. 18, 19.
2. His wrath and punishment, 1 Sam. ii. 10, " The adversaries of the Lord shall be
broken to pieces : out of heaven shall he thunder upon them ;" that is, in his anger he
will grievously punish and destroy them. See Isa. xxix. 6, Psal. xviii, 8, and the follow-
ing verses, Rev. xvi. 18, 21.
3. His word, because in old times, Jehovah for the most part made known his
will by thunder, as in the promulgation of the law, Exod. xix. 16 ; his manifestation to
Job, chap, xxxvii. 2, and xxxviii. 1. And his voice to Christ, John xii. 28, 29. Thun-
der itself is often called a voice, Exod. ix. 23, Jer. x. 13, Rev. iv. 5, vi. 1, and x. 3,
&c. Sometimes the voice of the Lord, Psal. xxix. 3, &c. Thus the word of God is
styled, wrjh respect to his inward or efficacious decree of creating things, Psal. civ.
7, compared with verses 5, t>, Gen. i. 9 ; as also with respect to the Gospel of Christ,
Psal. Ixviii. 34, (by the term voice, respect is had to the voice of thunder, Psal. xxix.)
pursue^verse 12, 19, Eph. iv. 10, 11. To this belong the surnames which Christ gave
John and James, p'oavep-yeis, sons of iJmnder, because they were principal and powerful
preachers of his word.
nsio.
f El verbum "ffD frocellosum esse.
Q, 2
116 METAPHORS FROM AIR. [BOOK 1,
Lightning, P~n by a metaphor signifies the bright or furbished blade of a lance or sword,
which shines and terrifies like lightning, Ezek. xxi. 13, Nahum iii. 3, to denote the anger
of God, a glittering sword is attributed to him by an anthropopathy, Deut. xxxii. 41 ; so is
a glittering spear, Hab. iii. 11. So it is said, Job xx. 25, the lightning cometh, (so the
Hebrew,) that is, as our translation gives it, "a glittering sword," or, as Pagninus renders
it, " iron, or a sword like lightning."
Hail likewise, (as thunder and storms do,) carries the notion of anger, vengeance,
and most heavy punishments ; and hence in that description of God in his great majesty
and manifestation of his power and wrath, Psal. xviii. 1^, 13, 14, hail is joined with
lightnings and thunder; Isa. xxviii. 1~, "And the hail shall sweep away the refuge of
lies, and the waters shall overflow the hiding-place ;" that is, the vengeance to come, shall
overthrow the refuge in which you vainly hope.- just as if a storm of hail and overflowing
of waters, should overthrow, and overwhelm the tents you inhabit in the fields. Isa.
xxxii. 19, "And it shall hail in the descent (or steep part) of the wood, and the city
shall be utterly abased." This has a coherence with the foregoing description, of the
celestial happiness of the godly by an antithesis : as if he had said, although the whole
world (which the prophet expresses syneedochically by a wood and city, that is, unmanured
and habitable places) should be terrified for their wickedness, or should threaten, yet the
godly shall be preserved safely from all the impending or menacing mischiefs. See Psal.
xlvi. 2, 3, and the following verses.
Bain, because it brings great profit to the earth, and yet if it be immoderate or un-
seasonable, becomes hurtful, is therefore metaphorically used in a two-fold manner, viz.,
in a good and bad sense. Examples of the former are to be seen; Ezek. xxii. 24, " Thou
art the land which is not cleansed, nor rained upon in the day of indignation," that is,
thou shalt not feel any ease or relaxation of the pains or punishments which shall be
inflicted on. thee from on high. Ezek. xxxiv. 26 ; the spiritual blessing in the kingdom
of Christ is set down in the similitude of a shower (or rain) in season, as the fruit-
fulness of the earth is, verse '27. Hosea x. 12, " It is time to seek the Lord, till he come
and rain righteousness upon you :" or, as the Hebrew is, [wet you with the rain of right-
eousness,] viz., of Christ, the liedeemer and Saviour, the sense and application of whom
in the hearts of men, refreshes, rejoices, and makes them fruitful in good works, as
rain refreshes the earth and renders it fruitful. The word is emphatical, and signifies
both raining and teaching, (and therefore some translate it, that he may teach you
righteousness,) to intimate that true saving righteousness cannot be obtained but through
the word of God, which is a shower of ram in season to refresh contrite sinners ; and
hence it is compared to rain because of the rain's usefulness, Isa. Iv. 10, 11, but that
it signifies rain in the place cited, the foregoing allegory of raining derived from fertilizing
the earth is very clear. See Hos. vi. 3, Zech. xiv. 7.
2. Examples of the latter are to he read, Job xx. 23, " When he is about to fill his
belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while
he is eating." By. this and the following metaphoi|s the plenty of punishments inflicted
on the wicked, as the effects of God's anger, are denoted, Psal. xi. 6, " Upon the wicked
he shall rain snares, fire, and brimstone," that is, he shall copiously exercise dreadful
judgments upon them. See Eccl. xii. 2, Psal. xlii. 7, " Deep calleth unto deep at the
noise of thy water-spouts." By the conduits or water-conveyances, for so the word signifies,
are understood clouds which pour down much rain ; the meaning is, that one trouble brings
on another ; and whilst the former is scarce over, another stands at the door, as if invited
or called by the first. And as the clouds ses.d down great showers upon the earth, with
much fierceness and noise, causing hurtful floods and sometimes dangerous deluges : so one
calamity ushers another npon me, so that I am afflicted and terrified with great perils.
Snow is put for glory, prosperity, and pleasantness, of Canaan when delivered from
eneuiies, Psal. Ixviii. 14, and li. 7. For cleansing from sin, Isa. i. 18. And the eternal
felicity of believers.
Dew which falls from the air, moistening and fertilizing the earth, in two places^denotes
the state of believers.
PART I-]
METAPHORS FROM WATEB.
117
(1.) In this world, as, Psal. ex. 3, " The dew of Christ's youth" is mentioned, that is,
the church of believers adopted by the Spirit of Christ, which like dew is born again by
the word and gospel ministrations, and may be fitly compared to dew, because a faithful
concession and pious conversation are edifying to others, and win them for Christ, render-
ing the church fruitful as the dew does the earth ; as also with respect to the mutual com-
miseration, love, and benefits, with which Christians comfort each other, as dew sweetly
refreshes, and as it were cheers the earth when scorched and dried up by the sun's intem-
perate heat. See Micah v. 7, Hos. xiv. 5, Psal. cxxxiii. 3.
(2.) In the world to come, and resurrection from the dead, Isa. xxvi. 19, " Thy dew is
as the dew of herbs." This is an acclamation to God, whose gracious -power and most
powerful grace which he exercises in the resurrection of believers is called dew, and com-
pared to the dew that falls upon herbs : as if he had said, as the dew of heaven refreshes
and raises up those herbs which were as it were ' dead and withered because of the
sun's heat : so thy power, God, shall raise up and make thy dead to live, &c. For the
connexion of the whole verse, and propriety of the words, show that the resurrection of the
dead is here treated of. The Chaldee interprets it, the " dew of light," which gives
the light of eternal blessedness. The paraphrase upon the whole verse is thus " Thou
art he which quickens the dead, thou raisest the bones of their carcasses ; they shall live
and praise thee before all, who were before converted into dust ; because the dew of light
is thy dew to such as observe thy law ; but the wicked to whom thou gavest power, and
yet transgressed thy law, thou wilt cast into hell."
Metaphors taken from Water.
These metaphor may be thus distinguished,
(1.) Such things as concern the name or appellation of waters.
(2r) The subjects or things containing water.
(3.) Its adjuncts or qualities.
(4.) Its operations or actions.
1, As to what concerns the first, in waters two things are especially remarkable,
viz.,
First, their plenty, multitude, and depth, in which respect they are oftentimes preju-
dicial and hurtful.
Secondly, their profit and usefulness. So that the metaphors deduced from water
signifies sometimes good, and sometimes hurt or evil.
In the latter sense, (1.) It signifies a strong and numerous people, especially such as
invade a country in . an hostile manner, ravaging and spoiling it : Isa. viii. 7, " Behold,
the Lord brinyeth up upon them the waters of the river, strong and many." The Chaldee
" An host of many people like a rapid and strong river" The interpretation follows, "even
the king of Assyria and all his power : the allegory is continued, " and he shall come
up over all his channels, and go over all his banks;" verse 8, " And he shall pass through
all Judah ; he shall overflow and go over ; he shall reach even to the neck," that is, the
king of Assyria, with his numerous armies, like swelling and strong waters, shall over-run
and destroy all ; first the land of Israel, and afterwards the land of Judah, in which
those waters are said to overflow into the neck ; that is, even to Jerusalem, wherein
was the head of the kingdom, by a prosopopeia, whereby a kingdom is compared to
a human body, &c. Jer. xlvii. 2, " Thus saith the Lord, Behold, waters shall arise up out
f the north, and shall be an overflowing flood, and shall overflow the land, and th* ful-
ness thereof." Chaldee : " Behold a people shall come from the north, and shall be as a
strong flood, and shall prey upon the earth." The hosts of the Babylonians are meant,
See Isa. xvii. 12, 13, Ezek. xxvi. 3, 19, where an hostile people are expressly com-
pared with water. Also, Kev. xvii. 1, 15, the vision of a multitude of waters signifies
many people.
(2.) It denotes any great calamities and tribulations, 2 Sam. xxii. 17, Psal. xxvii.
16, xxxii. t>, Ixvi. 12, cxxiv. 4, 5, and cxliv. 7, Isa. xxviii. 17, and xliii. 2, Lam.
iii. 54.
We are also^ to note, that the most bitter and exquisite passions of our Saviour are me-
taphorically compared to deep and overflowing waters, Psal. Ixix. 2, 3, 14, 15. See
1 16 METAPHORS FEOM AIR. [BOOK 1,
Lightning, P~n by a -metaphor signifies the bright or furbished blade of a lance or sword,
which shines and terrifies like lightning, Ezek. xxi. 13, Nahuin iii. 3, to denote the anger
of God, a glittering sword is attributed to him by an anthropopathy, Deut. xxxii. 41 ; so is
a glittering spear, Hab. iii. 11. So it is said, Job xx. 25, the lightning cometh, (so the
Hebrew,) that is, as our translation gives it, " a glittering sword," or, as Pagninus renders
it, "iron, or a sword like lightning/'
\
Hail likewise, (as thunder and storms do,) carries the notion of anger, vengeance,
and most heavy punishments ; and hence in that description of God in his great majesty
and manifestation of his power and wrath, Psal. xviii. 12, 13, 14, hail is joined with
lightnings and thunder ; Isa. xxviii. 1~, " And the hail shall sweep away the refuge of
lies, and the waters shall overflow the hiding-place ;" that is, the vengeance to come, shall
overthrow the refuge in which you vainly hope, just as if a storm of hail and overflowing
of waters, should overthrow, and overwhelm the tents you inhabit in the fields. Isa.
xxxii. 19, "And it shall hail in the descent (or steep part) of the wood, and the city
shall be utterly ahased." This has a coherence with the foregoing description of 'the
celestial happiness of the godly hy an antithesis : as if he had said, although the whole
world (which the prophet expresses synecdochically by a wood and city, that is, unmanured
and habitable places) should be terrified for their wickedness, or should threaten, yet the
godly shall be preserved safely from all the impending or menacing mischiefs. See Psal.
xlvi. 2, 3, and the following verses.
Rain, because it brings great profit to the earth, and yet if it be immoderate or un-
seasonable, becomes hurtful, is therefore metaphorically used in a two-fold manner, viz.,
in a good and bad sense. Examples of the former are to be seen; Ezek. xxii. 24, " Thou
art the land which is not cleansed, nor rained upon in the day of indignation," that is,
thou shalt not feel any ease or relaxation of the pains or punishments which shall be
inflicted on thee from on high. Ezek. xxxiv. 26 ; the spiritual blessing in the kingdom
of Clirist is set down in the similitude of a shower (or rain) in season, as the fruit-
fulness of the earth is, verse '27. Hosea x. 12, "It is time to seek the Lord, till he come
and rain righteousness upon you :" or, as the Hebrew is, [wet you with the rain of right-
eousness,] viz., of Christ, the liedeemer and Saviour, the sense and application of whom
in the hearts of men, refreshes, rejoices, and makes them fruitful in good works, as
rain refreshes the earth and renders it fruitful. The word is emphatical, and signifies
both raining and teaching, (and therefore some translate it, that he may teach you
righteousness,) to intimate that true saving righteousness cannot be obtained but through
the word of God, which is a shower of ram in season to refresh contrite sinners ; and
hence it is compared to rain because of the rain's usefulness, Isa. Iv. 10, 11, but that
it signifies rain in the place cited, the foregoing allegory of raining derived from fertilizing
the earth is very clear. See Hos. vi. 3, Zech. xiv. 7.
2. Examples of the latter are to be read, Job xx. 23, " When he is about to fill his
belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while
he is eating." By this and the following metaphoifs the plenty, of punishments inflicted
on the wicked, as the effects of God's anger, are denoted, Psal. xi. 6, "Upon the wicked
he shall rain snares, fire, and brimstone," that is, he shall copiously exercise dreadful
judgments upon them. See Eccl. xii. 2, Psal. xlii. 7, " Deep calleth unto deep at the
noise of thy water-spouts." By the conduits or water-conveyances, for so the word signifies,
are understood clouds which pour down much rain ; the meaning is, that one trouble brings
on another ; and whilst the former is scarce over, another stands at the door, as if invited
or called by the first. And as the clouds ses.d down great showers upon the earth, with
much fierceness and noise, causing hurtful floods and sometimes dangerous deluges : so one
calamity ushers another npon me, so that I am afflicted and terrified with great perils.
Snow is put for glory, prosperity, and pleasantness, of Canaan when delivered from
enemies, Psal. Ixviii. 14, and li. 7. For cleansing from sin, Isa. i. 18. And the eternal
felicity of believers.
Dew which falls from the air, moistening and fertilizing the earth, in two places a denotes
the state of believers.
PART I.]
METAPHORS FEOM WATEB.
117
(1.) In this world, as, Psal. ex. 3, " The dew of Christ's youth" is mentioned, that is,
the church of believers adopted by the Spirit of Christ, which like dew is born again by
the word and gospel ministrations, and may be fitly compared to dew, because a faithful
concession and pious conversation are edifying to others, and win them for Christ, render-
ing the church fruitful as the dew does the earth ; as also with respect to the mutual com-
miseration, love, and benefits, with which Christians comfort each other, as dew sweetly
refreshes, and as it were cheers the earth when scorched and dried up by the sun's intem-
perate heat. See Mieah v. 7, Hos. xiv. 5, Psal. cxxxiii. 3.
(2.) In the world to come, and resurrection from the dead, Isa. xxvi. 19, " Thy dew is
as the dew of herbs." This is an acclamation to God, whose gracious- power and most
powerful grace which he exercises in the resurrection of believers is called dew, and com-
pared to the dew that falls upon herbs : as if he had said, as the dew of heaven refreshes
and raises up those herbs which were as it were ' dead and withered because of the
sun's heat : so thy power, God, shall raise up and make thy dead to live, &c. For the
connexion of the whole verse, and propriety of the words, show that the resurrection of the
dead is here treated of. The Ghaldee interprets it, the " dew of light," which gives
the light of eternal blessedness. The paraphrase upon the whole verse is thus " Thou
art he which quickens the dead, thou raisest the bones of their carcasses ; they shall live
and praise thee before all, who were before converted into dust ; because the dew of light
is thy dew to such as observe thy law ; but the wicked to whom thou gavest power, and
yet transgressed thy law, thou wilt cast into hell."
Metaphors taken from Water.
These metaphors may be thus distinguished,
(1.) Such things as concern the name or appellation of waters.
(2>) The subjects or things containing water.
(3.) Its adjuncts or qualities.
(4.) Its operations or actions.
1. As to what concerns the first, in waters two things are especially remarkable,
viz.,
First, their plenty, multitude, and depth, in which respect they are oftentimes preju-
dicial and hurtful.
Secondly, their profit and usefulness. So that the metaphors deduced from water
signifies sometimes good, and sometimes hurt or evil.
In the latter sense, (1.) It signifies a strong and numerous people, especially such as
invade a country in ( an hostile manner, ravaging and spoiling it : Isa. viii. 7, "Behold,
the Lord bringeth up upon them the waters of the river, strong and many." The Chaldee
" An host of many people like a rapid and strong river" The interpretation follows, "even
the king of Assyria and all his power : the allegory is continued, " and he shall come
up over all his channels, and go over all his banks;" verse 8, " And he shall pass through
all Judah ; he shall overflow and go over ; he shall reach even to the neck," that is, the
king of Assyria, with his numerous armies, like swelling and strong waters, shall over-run
and destroy all; first the land of Israel, and afterwards the land of Judah, in winch
those waters are said to overflow into the neck ; that is, even to Jerusalem, wherein
was the head of the kingdom, by a prosopopeia, whereby a kingdom is compared to
a human body, &c. Jer. xlvii. 2, " Thus saith the Lord, Behold, waters shall arise up out
of the north, and shall be an overflowing flood, and shall overflow the land, and th* ful-
ness thereof." Chaldee : " Behold a people shall come from the north, and shall be as a
strong flood, and shall prey upon the earth." The hosts of the Babylonians are meant,
See Isa. xvii. 12, 13, Ezek. xxvi. 3, 19, where an hostile people are expressly com-
pared with water. Also, Rev. xvii. 1, 15, the vision of a multitude of waters signifies
many people.
(2.) It denotes any great calamities and tribulations, 2 Sam. xxii. 17, Psal. xxvii.
16, xxxii. (j, Ixvi. 12, cxxiv. 4, 5, and cxliv. 7, Isa. xxviii. 17, and xliii. 2, Lam.
iu. 54.
We are also* to note, that the most bitter and exquisite passions of our Saviour are me-
taphorically compared to deep and overflowing waters, Psal. Ixix. 2, 3, 14, 15. See
118 METAPHORS FROM WATER. [BOOK 1 }
Psal. xl. 2, see also Psal. Ixxiii. 10. Some by the " waters of a full cup" would have
the same thing understood ; but the usual exposition is, that it rather gives a description
of the wicked, who enjoy prosperity and plenty. And this leads us to the acceptation of
water wherein it signifies good, in which, as in the foregoing particular, we must con-
sider it.
(1.) As it refers to men.
(2.) To things themselves,
(1.) Water metaphorically signifies posterity, which is propagated from its own stock
or head, as water flows from a fountain. Numb. xxiv. 7, " He shall pour the water out
of his buckets ;" that is, God shall so bless the people of Israel (represented by Jacob) as
that they shall have a numerous offspring, and increase into a great posterity. Another
metaphor taken from water follows,. " And his seed shall be in many waters ;" which
the Chaldee expounds of peoples: according to the above signification ; thus he paraphrases,
" a King shall spring up who shall be magnified by his sons, and he shall rule over many
people." But R. Salamon says, " That this signifies prosperity, as seed increases best
that is sown beside the waters."
To this sense we are to refer, Isa. xlviii. 1, " Hear ye this, house of Jacob, called
by the name of Israel, and are come forth out of the waters of Judah ;" that is, such
as are descended of Jacob and Judah as from a fountain ; as Deut. xxxiii. 28, and
Psal. Ixviii. 26.
2. By the metaphor of waters the blessings of God and our. Saviour are often noted, as
in the chapter of an anthropopathy.
2. The subjects, or things containing waters, are various. The chief is the sea,
which for the plenty of waters, the violence and impetuosity of its waves and storms,
metaphorically denotes a multitude of enemies, Jer. li. 42, " The sea is come up upon
Babylon : she is covered with the multitude of the waves thereof." Chaldee : The king
with his numerous hosts, in plenty, like the sea came up against Babylon. So it is
to be understood, Psal. Ixv. 7, Ixxxix. 9, and xciii. 3, 4. See also Isa. xvii. 12, 13, and
Ivii. 20, Jer. vi. 23, and 1. 42, where there.is an express comparison.
When our iniquities are said " to be cast into the depths of the sea," Micah vii. 19, it
signifies a total remission and utter oblivion of them.
Waves of the sea denote calamities and punishments, because they rush upon us,
and are noxious, as the waves are troublesome to ships and seamen, Psal. xlii. 7, and
Ixxxviii. 7, to which that phrase, Lam, i. ^0, and ii. 11, relates, Psal. iii. Isa.
vii. 24.
Jude verse 13, " Raging waves of the sea, foaming out their own shame." This is
spoken of unquiet, untamed vagabonds, or impetuous violent men, who, possessed with
a spirit of giddiness by false doctrine, and wicked lives, disturb the church and raise scan-
dals. A metaphor taken from a turbulent and frothing sea. See the express similitude,
Isa. Ivii. 20, 21, to which place the apostle seems to have respect.
Fluctuating, or being tossed to and fro, KM)5ai>iCetr0ai, Eph. iv. 14, is attributed to men
unstable in the profession of Christianity. See Jam. i. 6.
A Stream, fro (Naclial) which runs in a valley, (which is also denoted by the same
Hebrew word,) and suddenly increases in tempestuous rainy weather, and brings not only
terror, but loss and damage to men and other creatures, metaphorically signifies great
afflictions, terrors, and dangers, Psal. xviii. 4, "The .floods of Belial terrified me."
Chaldee ; " The multitude of oppressors made me afraid" Junius and Trenaellius : The
floods of wicked men affrighting me ; he compares the persecutions and violence of the
wicked who would prosecute him even unto death to floods, which violently, and, ere we
are aware, break upon us." Musculus upon the place : " This flood of the wicked rightly
agrees with the valley of Kidron, that is, the kingdom of darkness."
Psal. ex. 7, " He shall drink of the brook in the way." This is diversely expounded,
but most fitly of the passion of our Saviour Christ, which is elsewhere compared to
drinking, for the drinking of his cup is in this place called " a drinking of the brook io
the way." By the brook or torrent, the multitude and bitterness of Christ's suffering 8
PART I.]
METAPHOBS FEOM WATER.
119
are noted, and also their shortness. For these torrents or streams quickly pass away, be-
cause they have not their source from a lasting fountain, but from showers and snow : and
therefore it is added, " Therefore shall he lift up the head;" that is, he shall be gloriously
delivered from death and passion or suffering, and shall most eminently triumph in the
resurrection. And the Prophet says, that Christ should drink [in the way], by which the
course of this earthly life is signified, which is called the " day of the flesh," Heb. T. 7.
Elias when banished and persecuted, and dwelling in a desert, drank of the brook by the
command of God, 1 Kings xvii. 4, 6 ; Christ in his passion was placed as it were in a wide
wilderness, and spiritually drank of the greatest torrent of all tribulations and dolours,
which by his passing over the brook Kidron, (which had its name from its blackness and
darkness,) is noted, John xviii. 1. So much of that.
Sometimes a stream or brook is taken metaphorically in a good sense, either because
of the abundance of waters, which are transferred to plenty of good things, Job xx.
17; by the " brooks of honey and butter" (to which rivers and floods are added) is
signified a confluence of prosperous, pleasant, and desirable things, even to full satisfac-
tion, Psal. xxxvi. 8, " God is said to make believers drink of the rivers (or brooks)
of his pleasures," that is, to bestow a plenty of blessed, sweet, and heavenly good upon
them, which is that life and overplus (or more than abundance) which Christ promised to
his sheep, John x. 10.
Prov. xviii. 4, " The well-spring of wisdom," is called a flowing brook, that is, the
mouth of a wise man does largely and abundantly utter and communicate wisdom. See
Isa. Ixvi. 12, Amos v. 24 ; where there are express comparisons.
Or else the reason of their being taken in a good sense is because in dry and unwatered
countries, the inundation of brooks are very seasonable and profitable ; Isa. xxxv. 6, " In
the wilderness waters shall break out, and streams in the desert ;" he adds, verse 7, " And
the parched ground shall become a pool, and the thirsty land springs of water." This is a
metaphorical description of the blessings of Christ's kingdom, and with respect to their
sweetness and abundance.
A river, if taken in an evil sense, signifies the frequent eruptions and invasions of ene-
mies, Isa. xviii. 2, " A nation whose land the rivers have spoiled." Here is divine ven-
geance foretold upon the wicked Ethiopians, by armed enemies, who (like mighty currents
which none can resist) were to overwhelm their land. Some take this properly, hecause
there are frequent inundations in Ethiopia, a country full of rivers. Others metonymically
understand it of enemies, who by the -rivers would invade the country, as the Turks often
do Hungary upon the Danube. See Isa. viii. 7.
If it be taken in a good sense, it denotes the favour and blessing, of .God, Psal. xlvi. 4,
" There is a river, the streams whereof shall make glad the city of God." The holy
habitation which God placed in that city, is intimated to be like a most sweet and pleasant
river, whose rivulets or streams exhilarate and rejoice the whole city ; and therefore it is
added, " The holy of the tabernacles of the Most High."
By river, Jehovah himself (by his grace and protection inhabiting there) may aptly be
understood ; and his streams are the special blessings or benefits we receive from his di-
vine protection, which flow from his grace as rivulets from a river. Neither would it be
any error, if it should be referred to the word of God, for where that is purely taught and
flourishes, God himself cannot but be graciously present there, &c..
Isa. xli. 18, " I will open rivers in high places, and fountains in the midst of the val-
h'es : I will make the wilderness a pool of water, and the dry land springs of water." This
is a metaphorical description of the kingdom of Christ. Brentius upon the place : " By this
metaphor of the desert, waters, fountains, and trees, verse 19, is understood ; that God was
to give the Gentiles, who are called by the name of dry ground and desert, a most
^ a rge and capacious fountain, that is, the preaching of his word in great plenty, that they
Who are thirsty may drink of the Fountain, that is, Christ and eternal blessedness."
John vii. 38, " He that believeth on me, as the scripture saith, out of his belly shall *
flow rivers of living water." Christ speaking of his being to give the Spirit to his believ.
120 METAPHORS FROM WATER. [BOOK 1,
ing apostles by a wonderful effusion, as verse 39, therefore flowing of water must be
understood of the plentiful gifts and operations of the Holy Ghost, hy winch, the apostles
and other ministers by preaching of the Gospel converted many unto Christ, and filled
them with living comfort. "What Christ adds, viz., " as the Scripture saith," belongs to '
the following words, and the flowing of living waters out of their bellies, is inferred from
some certain places of the Old Testament, such as Isa. Iviii. 11, "Thou shalt be like a
watered garden, and like a spring whose waters lie not," that is, fail not, or do not wax
dry ;) or from the whole substance of the universal gospel promises expounded or set forth
by the allegory of rivers, fountains, and waters, such are, Isa. xliv. 3, and xlix. 10, Ezek.
xxxvi. 25, 26, Joel iii. 1, and iii. 23, Zech. xii. 10, and xiv. 8.
But Heinsius* elegantly joins the words, " as the scripture saith," with the words imme-
diately going before : " He that belie veth on me, as the scripture saith." Christ has re-
spect to that place, Deut. xviii. 15, 18, where the prophet is promised. Neither was there
any place which was then more in their minds, John i. 21, and vi. 14, Acts iii. 22, John iv.
14. So that the words which follow, " Out of his belly shall flow rivers of living waters,"
are really the words of Christ himself, as is clear, verse 39. See John iv. 14, so far he.
The Hebrew word tis (Peleg) which 'signifies a rivulet, river, or stream, with a gentle
or natural current, is much of the signification of the former, Job xxix. 6, " Bivers of oil,"
signifies abundance of good things ; Prov. xxi. 1, " The king's heart is in the hand of tlie
Lord, (as) the rivulets of water," that is, he will incline it to what he pleases. This simili-
tude shows that kings are carried with great impetuosity, where their inclinations prompt
them. But yet that it is in the power of God to convert them from evil to good, as he
dealt with the waters in the beginning, directing the way where every river must run.
A fountain is generally taken in a good sense, with respect to temporals and spirituals.
Examples of the former are Deut. xxxiii. 28, " The fountain of Jacob, (that is, the people
of Israel, which sprung from Jacob,) shall remain like a lasting fountain." Jer. ix. 1, The
eye is called a fountain (or a vein) of tears, that is, it sheds tears plentifully. See Mark v.
29, Lev. xii. 7, an.d xx. 18, &c.
Examples of the latter are, Psal. xxxvi. 9, " For with thee is the fountain of life ;" that
is, thou, God, art the cause of all life and heavenly blessedness. Psal. Ixxxvii. 7, " All
my springs, (or fountains,) are in thee." The sense is, that believers regenerated by the
Spirit of God, (of whom he speaks, verse 4, 5,) should celebrate and sing praises to God
in the kingdom of Christ, using this argument " All the fountains of our life are in thee,
oh our blessed Saviour : thou alone art the Author, Fountain, and Original of temporal,
spiritual, and eternal life."
Prov. xiii. 14, " The doctrine of the wise is a fountain of life," that is, wholesome,
or health-bringing, and full of comfort, like a clear fountain,- which never wants re-
freshing or cooling water. The like, chap. x. 11, is said of the mouth " of a just or
righteous man." And chap. xiv. 27, of the " fear of the Lord ;" whence it is manifest that
this is to be understood of the preaching of the saving word of God by just and wise men,
that is, believers.
The word of Christ the Saviour is called a Fountain and Spring, Isa. xii. 3, (where
the word is in the plural number, to denote abundance) Zech. xiii. 1, Joel iii. Id.
With respect to this saving word, the church of Christ is called " A fountain of gardens,
a well of living waters, and streams of Lebanon," Cant. iv. 15, Chaldee: "the words
of the law are compared to a well of living waters." This fountain is only in the
Church of Christ, and therefore this name is also attributed to it, and it is also called " A
spring shut up, (or locked,) a fountain sealed," verse 12, because it is sealed and kept by
the Holy Spirit through the word to eternal salvation; 2 Cor. i. 22, Eph. i. 13, and
that in a manner utterly unknown to all human sense and reason. Peter calls false
te'achers, "wells without water," 2 Pet. ii. 17; that is, such as make a specious show
of divine truth, but really have no grace, or heavenly doctrine. God is called the
" Fountain of life," but of that we have treated in the chapter of an anthropopathy. That
* Iu Aristareho sacro, p. 406.
PART I.]
METAPHORS FROM WA.TEB.
121
life eternal is called fountains and springs of living water is plain, from Isa. xlix. 10, Rev.
vii. 17, and xxi. 6, &c.
More especially the fountain of water of Siloah is memorable, Isa. viii. 6, which is called
the dragon or serpent's well, Neh. ii. 13 ; from its slow stream and windings like a ser-
pent, whose stream made a pool, Neh. iiL 15, called Ko\vfj.pT)6pa. TOV StAwa^, the pool of
Siloam, John ix. 11. From this well a metaphor is taken, Isa. viii. 6, " Forasmuch as this
people despiseth the waters of Siloah that go softly," &c., by which some understand divine
promises given to the Jewish people of a sure defence and protection against their
enemies, in which the Jews having no confidence or acquiescence, betake themselves to
the protection of foreign arms. Others by the waters of Siloah understand the kingdom
of-Sion instituted or appointed by God, which was but small and weak in comparison of the
kingdom of Syria and Israel, as the fountain glided with an easy and silent current. The
Chaldee, " Forasmuch as this people despise the kingdom of the house of David leading
them quietly, as Siloah flows quietly," &c. Of this fountain Jerome in his comment says,
" that Siloah is a fountain at the bottom of the hill Sion, which bubbles out not with continual
springs, but at uncertain hours and days, passing through the concaves of ,the earth and
dens of hard stone, with much noise, we especially that dwell in this province cannot
doubt."
The fountain Siloah by another name is called pm, Gihon, 1 Kings i. 33, 38, as appears
by the Chaldee paraphrase upon the place, which turns it nVnj Siloah. It is called Gihon
fronj breaking or bursting out, hence called a brook overflowing ; 2 Chron. xxxii. 4, it is
also observable that Solomon, David's son, was anointed king of Israel, by this fountain, so
that there is reason for the allusion, that by this well is meant the kingdom of the house
olDavid.
Brentius upon the place says, " Metaphora hujus fontis familiam Davidis intelligit, idque
admodum apte. Nam Siloah" &c. By the metaphor of this fountain, he understands
the family of David, and that in a manner aptly; for Siloah, though it comes with a
great sound, yet it flows not always, but at certain days and hours : and when it bubbles
forth, it overflows not the whole land, it destroys not the fields, but keeps itself in the
concaves or hollow places of the earth, without danger to any, but flows almost hiddenly:
so as the family of David, which for the government of the kingdom of Judah was sancti-
fied by God. And although there be a great unlikeness between the kings of Judah, one
being more merciful, more clement, and more godly than another, yet they were tolerable
kings ; -neither were they hitherto over grievous to the people, but behaved themselves in
the administration of the government modestly and temperately. Yet the common people
in cities and country, desirous of novelty, would rather have strange kings though enemies,
than the poor family of David, which was ordained by God himself to rule that people, &c.
It appears in that war, that some would gladly have been disengaged from danger, and
others resolved to repel it any way ; but -the commonalty, especially husbandmen, of
Judah, would have the family of David dethroned, and that the king of Israel, or the king
of Syria, should rule, &c. .Against these Isaiah sharply inveighs, and prophesies that the
time will come, that because they would not be contented to live with satisfaction under
the peaceable reign of their own kings, they should be exposed to endure the storms, and
bear the scourge of tyranical, great, and turbulent enemies." To this interpretation R.
Kimchi, Vatablus, and Jerome agree.
A well, i*o> is sometimes taken in a good sense, as Prov. v. 15, 16, 17, 18, "Drink
waters out of thine own cistern, and running water out of thine own well. Let thy foun-
tains be dispersed abroad, and rivers of water in the streets, let them be to thee only : (so
the Hebrew) and not to strangers with thee ; let thy fountain be blessed." This continued
metaphor respects wedlock and its lawful familiarity. Aben Ezra thus expounds it " The
sense is, that we must keep to our own proper wife, and to no other besides her, and by
fountains dispersed abroad a multitude of children is noted " Munsterus, " The Hebrews
e *pound it, forsake a stranger, and adhere to thy own wife, then shall thy fountains multiply
a broad, that is, thy children with honour shall appear in public : for they shall be thine own,
whereas if thou goest to another thy children will be bastards." &c.
Others expound this text of two doctrines proposed to a pious man.
First, that he should make good use of his proper goods, and by the blessings of God
augment them, verse 15, 16, 17, 18.
K
118 METAPHORS FROM WATEK. [BOOK 1 }
Psal. xl. 2, see also Psal. Ixxiii. 10. Some by the " waters of a full cup" would have
the same thing understood ; hut the usual exposition is, that it rather gives a description
of the wicked, who enjoy prosperity and plenty. And this leads us to the acceptation of
water wherein it signifies good, in which, as in the foregoing particular, we must con-
sider it.
(1.) As it refers to men.
(2.) To things themselves.
(1.) Water metaphorically signifies posterity, which is propagated from its own stock
or head, as water flows from a fountain. Numb. xxiv. 7, " He shall pour .the water out
of his buckets ;" that is, God shall so bless the people of Israel (represented by Jacob) as
that they shall have a numerous offspring, and increase into a great posterity. Another
metaphor taken from water follows,. " And his seed shall be in many waters ;" which
the Chaldee expounds of peoples: according to the above signification ; thus he paraphrases,
" a King shall spring up who shall be magnified by his sons, and he shall rule over many
people." But B. Salamon says, " That this signifies prosperity, as seed increases best
that is sown beside the waters."
To this sense we are to refer, Isa. xlviii. 1, "' Hear ye this, house of Jacob, called
by the name of Israel, and are come forth out of the waters of Judah ;" that is, such
as are descended of Jacob and Judah as from a fountain ; as Deut. xxxiii. 28, and
Psal. Ixviii. 26.
2. By the metaphor of waters the blessings of God and our Saviour are often noted, as
in the chapter of an anthropopathy.
2. The subjects, or things containing waters, are various. The chief is the sea,
which for the plenty of waters, the violence and impetuosity of its waves and storms,
metaphorically denotes a multitude of enemies, Jer. li. 42, " The sea is come up upon
Babylon : she is covered with the multitude of the waves thereof." Chaldee : The king
with his numerous hosts, in. plenty, like the sea came up against Babylon. So it is
to be understood, Psal. Ixv. 7, Ixxxix. 9, and xciii. 3, 4. See also Isa. xvii. 12, 13, and
Ivii. 20, Jer. vi. 23, and 1. 42, where there.is an express comparison.
When our iniquities are said " to be cast into the depths of the sea," Micah vii. 19, it
signifies a total remission and utter oblivion of them.
Waves of the sea denote calamities and punishments, because they rush upon us,
and are noxious, as the waves are troublesome to ships and seamen, Psal. xlii. 7, and
Ixxxviii. 7, to which that phrase, Lam. i. 20, and ii. 11, relates, Psal. iii. Isa.
vii. 24.
Jude verse 13, " Raging waves of the sea, foaming out their own shame." This is
spoken of unquiet, untamed vagabonds, or impetuous violent men, who, possessed with
a spirit of giddiness by false doctrine, and wicked lives, disturb the church and raise scan-
dals. A metaphor taken from a turbulent and frothing sea. See the express similitude,
Isa. Ivii. 20, 21, to which place the apostle seems to have respect.
Fluctuating, or being tossed to and fro, K^tSwi&ffeai, Eph. iv. 14, is attributed to men
unstable in the profession of Christianity. See Jam. i. 6.
A Stream, *>na (Nachal) which runs in a valley, (which is also denoted by the same
Hebrew word,) and suddenly increases in tempestuous rainy weather, and brings not only
terror, but loss and damage to men and other creatures, metaphorically signifies great
afflictions, terrors, and dangers, Psal. xviii. 4, " The .floods of Belial terrified me."
Chaldee ; " The multitude of oppressors made me afraid" Junius and Tremellius : The
floods of wicked men affrighting me ; he compares the persecutions and violence of the
wicked who would prosecute him even unto death to floods, which violently, and, ere we
are aware, break upon us." Musculus upon the place : " This flood of the wicked rightly
agrees with the valley of Kidron, that is, the kingdom of darkness."
Psal. ex. 7, " He shall drink of the brook in the way." This is diversely expounded,
but most fitly of the passion of our Saviour Christ, which is elsewhere compared to
drinking, for the drinking of his cup is in this place called " a drinking of the brook i Q
the \vay." I!y the brook or torrent, the multitude and bitterness of Christ's suffering 5
PAJJT I.] METAPHORS FROM WATER. 119
are noted, and also their shortness. For these torrents or streams quickly pass away, be-
cause they have not their source from a lasting fountain, but from showers and snow : and
therefore it is added, " Therefore shall he lift up the head;" that is, he shall be gloriously
delivered from death and passion or suffering, and shall most eminently triumph in the
resurrection. And the Prophet says, that Christ should drink [in. the way], by which the
course of this earthly life is signified, which is called the " day of the flesh," Heb. v. 7.
Elias when banished and persecuted, and dwelling in a desert, drank of the brook by the
command of God, 1 Kings xvii. 4, 6; Christ in his passion was placed as it were in a wide
wilderness, and spiritually drank of the greatest torrent of all tribulations and dolours,
which by his passing over the brook Kidron, (which had its name from its blackness and
darkness,) is noted, John xviii. 1. So much of that.
Sometimes a stream or brook is taken metaphorically in a good sense, either because
of the abundance of waters, which are transferred to plenty of good things, Job xx.
17; by the "brooks of honey and butter" (to which rivers and floods are added) is
signified a confluence of prosperous, pleasant, and desirable things, even to full satisfac-
tion, Psal. xxxvi. 8, " God is said to make believers drink of the rivers (or brooks)
of his pleasures," that is, to bestow a plenty of blessed, sweet, and heavenly good upon
them, which is that life and overplus (or more than abundance) which Christ promised to
his sheep, John x. 10.
Prov. xviii. 4, " The well-spring of wisdom," is called a flowing brook, that is, the
mouth of a wise man does largely and abundantly utter and communicate wisdom. See
Isa. Ixvi. 12, Amos v. 24; where there are express comparisons.
Or else the reason of their being taken in a good sense is because in dry and unwatered
countries, the inundation of brooks are very seasonable and profitable ; Isa. xxxv. 6, " In
the wilderness waters shall break out, and streams in the desert ;" he adds, verse 7, " And
the parched ground shall become a pool, and the thirsty land springs of water." This is a
metaphorical description of the blessings of Christ's kingdom, and with respect to their
sweetness and abundance.
A river, if taken in an evil sense, signifies the frequent eruptions and invasions of ene-
mies, Isa. xviii. 2, " A nation whose land the rivers have spoiled." Here is divine ven-
geance foretold upon the wicked Ethiopians, by armed enemies, who (like mighty currents
which none can resist) were to overwhelm their land. Some take this properly, because
there are frequent inundations in Ethiopia, a country full of rivers. Others metonymically
understand it of enemies, who by the rivers would invade the country, as the Turks often
do Hungary upon the Danube. See Isa. viii. 7.
If it be taken in a good sense, it denotes the favour and blessing, of .God, Psal. xlvi. 4,
" There is a river, the streams whereof shall make glad the city of God." The holy
habitation which God placed in that city, is intimated to be like a most sweet and pleasant
river, whose rivulets or streams exhilarate and rejoice the whole city ; and therefore it is
added, " The holy of the tabernacles of the Most High."
By river, Jehovah himself (by his grace and protection inhabiting there) may aptly be
understood ; and his streams are the special blessings or benefits we receive from his di-
vine protection, which flow from his grace as rivulets from a river. Neither would it be
any error, if it should be referred to the word of God, for where that is purely taught and
flourishes, God himself cannot but be graciously present there, &c.
Isa. xli. 18, " I will open rivers in high places, and fountains in the midst of the val-
lies : I will make the wilderness a pool of water, and the dry land springs of water." This
is a metaphorical description of the kingdom of Christ. Brentius upon the place : " By this
Metaphor of the desert, waters, fountains, and trees, verse 19, is understood ; that God was
to give the Gentiles, who are called by the name of dry ground and desert, a most
large and capacious fountain, that is, the preaching of his word in great plenty, that they
Who are thirsty may drink of the Fountain, that is, Christ and eternal blessedness."
John vii. 38, " He that believeth on me, as the scripture saith, out of his belly shall *
flow rivers of living water." Christ speaking of his being to give the Spirit to his believ.
120 METAPHORS FROM WATER. [BOOK 1,
ing apostles by a wonderful effusion, as verse 39, therefore flowing of water must be
understood of the plentiful gifts and operations of the Holy Ghost, by which the apostles
and other ministers by preaching of the Gospel converted many unto Christ, and filled
them with living comfort. What Christ adds, viz., " as the Scripture saith," belongs to
the following words, and the flowing of living waters out of their bellies, is inferred from
some certain places of the Old Testament, such as Isa. Iviii. 11, " Thou shalt be like a
watered garden, and like a spring whose waters lie not," that is, fail not, or do not wax
dry ;) or from the whole substance of the universal gospel promises expounded or set forth
by the allegory of rivers, fountains, and waters, such are, Isa. xliv. 3, and xlix. 10, Ezek.
xxxvi. 25, 26, Joel iii. 1, and iii. 23, Zech. xii. 10, and xiv. 8.
But Heinsius* elegantly joins the words, " as the scripture saith," with the words imme-
diately going 'before : " He that belie veth on me, as the scripture saith." Christ has re-
spect to that place, Deut. xviii. 15, 18, where the prophet is promised. Neither was there
any place which was then more in their minds, John i. 21, and vi. 14, Acts iii. 22, John iv.
14. So that the words which follow, " Out of his belly shall flow rivers of living waters,"
are really the words of Christ himself, as is clear, verse 39. See John iv. 14, so far he.
The Hebrew word ate (Peleg) which 'signifies a rivulet, river, or stream, with a gentle
or natural current, is much of the signification of the former, Job xxix. 6, " Rivers of oil,"
signifies abundance of good things; Prov. xxi. 1, " The king's heart is in the hand of the
Lord, (as) the rivulets of water," that is, he will incline it to what he pleases. This simili-
tude shows that kings are carried with great impetuosity, where their inclinations prompt
them. But yet that it is in the power of God to convert them from evil to good, as he
dealt with the waters in the beginning, directing the way where every river must run.
A fountain is generally taken in a good sense, with respect to temporals and spirituals.
Examples of the former are Deut. xxxiii. 28, " The fountain of Jacob, (that is, the people
of Israel, which sprung from Jacob,) shall remain like a lasting fountain." Jer. ix. 1, The
eye is called a fountain (or a vein) of tears, that is, it sheds tears plentifully. See Mark v.
29, Lev. xii. 7, and xx. 18, &c. .
Examples of the latter are, Psal. xxxvi. 9, " For with thee is the fountain of life ;" that
is, thou, God, art the cause of all life and heavenly blessedness. Psal. Ixxxvii. 7, " All
my springs, (or fountains,) are in thee." The sense is, that believers regenerated by the
Spirit of God, (of whom he speaks, verse 4, 5,) should celebrate and sing praises to God
in the kingdom of Christ, using this argument " All the fountains of our life are in thee,
oh our blessed Saviour : thou alone art the Author, Fountain, and Original of temporal,
spiritual, and eternal life."
Prov. xiii. 14, " The doctrine of the wise is a fountain of life," that is, wholesome,
or health-bringing, and full of comfort, like a clear fountain,, which never wants re-
freshing or cooling water. The like, chap. x. 11, is said of the mouth "of a just or
righteous man." And chap. xiv. 27, of the " fear of the Lord ;" whence it is manifest that
this is to be understood of the preaching of the saving word of God by just and wise men,
that is, believers.
The word of Christ the Saviour is called a Fountain and Spring, Isa. xii. 3, (where
the word is in the plural number, to denote abundance) Zech. xiii. 1, Joel iii. Id-
With respect to this saving word, the church of Christ is called " A fountain of gardens,
a well of living waters, and streams of Lebanon," Cant. iv. 15, Chaldee: "the words
of the law are compared to a well of living waters." This fountain is only in the
Church of Christ, and therefore this name is also attributed to it, and it is also called " A
spring shut up, (or locked,) a fountain sealed," verse 12, because it is sealed and kept by
the Holy Spirit through the word to eternal salvation; 2 Cor. i. 22, Eph. i. 13, and
that iu a manner utterly unknown to all human sense and reason. Peter calls false
teachers, " wells without water," 2 Pet. ii. 17 ; that is, such as make a specious show
of divine truth, but really have no grace, or heavenly doctrine. God is called the
" Fountain of life," but of that we have treated in the chapter of an anthropopathy. That
Iu Anstarsho sauro, p. 406.
PART I.] METAPHORS FROM WATER. 121
life eternal is called fountains and springs of living water is plain, from Isa. xlix. 10, Eev.
vii. 17, and xxi. 6, &c.
More especially the fountain of water of Siloah is memorable, Isa. viii. 6, which is called
the dragon or serpent's well, Neh. ii. 13 ; from its slow stream and windings like a ser-
pent, whose stream made a pool, Neh. iii. 15, called KoKvufaepa. rov ^t\eaajj., the pool of
Siloam, John ix. 11. From this well a metaphor is taken, Isa. viii. 6, " Forasmuch as this
people despiseth the waters of Siloah that go softly," &c., by which some understand divine
promises given to the Jewish people of a sure defence and protection against their
enemies, in which the Jews having no confidence or acquiescence, betake themselves to
the protection of foreign arms. Others by the waters of Siloah understand the kingdom
of Sion instituted or appointed by God, which was but small and weak in comparison of the
kingdom of Syria and Israel, as the fountain glided with an easy and silent current. The
Chaldee, "Forasmuch as this people despise the kingdom of the house of David leading
them quietly, as Siloah flows quietly," &c. Of this fountain Jerome in his comment says,
" that Siloah is a fountain at the bottom of the hill Sion, which bubbles out not with continual
springs, but at uncertain hours and days, passing through the concaves of the earth and
dens of hard stone, with much noise, we especially that dwell in this province cannot
doubt."
The fountain Siloah by another name is called JIITJ, Gihon, 1 Kings i. 33, 38, as appears
by the Chaldee paraphrase upon the place, which turns it NH^M? Siloah. It is called Gihon
from breaking or bursting out, hence called a brook overflowing ; 2 Cbron. xxxii. 4, it is
also observable that Solomon, David's son, was anointed king of Israel, by this fountain, so
that there is reason for the allusion, that by this well is meant the kingdom of the house
of.David.
Brentius upon the place says, " Metaphor a hujus fontis familiam Davidis intelligit, idgue
admodum apte. Nam Siloah" &c. By the metaphor of this fountain, he understands
the family of David, and that in a manner aptly ; for Siloah, though it comes with a
great sound, yet it flows not always, but at certain days and hours : and when it bubbles
forth, it overflows not the whole land, it destroys not the fields, but keeps itself in the
concaves or hollow places of the earth, without danger to any, but flows almost hiddenly:
so as the family of David, which for the government of the kingdom of Judah was sancti-
fied by God. And although there be a great unlikeness between the kings of Judah, one
being more merciful, more clement, and more godly than another, yet they were tolerable
kings ; neither were they hitherto over grievous to the people, but behaved themselves hi
the administration of the government modestly and temperately. Yet the common people
in cities and country, desirous of novelty, would rather have strange kings though enemies,
than the poor family of David, which was ordained by God himself to rule that people, &c.
It appears in that war, that some would gladly have been disengaged from danger, and
others resolved to repel it any way; but -the commonalty, especially husbandmen, of
Judah, would have the family of David dethroned, and that the king of Israel, or the king
of Syria, should rule, &c. .Against these Isaiah sharply inveighs, and prophesies that the
time will come, that because they would not be contented to live with satisfaction under
the peaceable reign of then: own kings, they should be exposed to endure the storms, and
bear the scourge of tyranical, great, and turbulent enemies." To this interpretation B.
Kimchi, Vatablus, and Jerome agree.
A well, ">*, is sometimes taken in a good sense, as Prov. v. 15, 16, 17, 18, "Drink
waters out of thine own cistern, and running water out of thine own well. Let thy foun-
tains be dispersed abroad, and rivers of water in the streets, let them be to thee only : (so
the Hebrew) and not to strangers with thee ; let thy fountain be blessed." This continued
metaphor respects wedlock and its lawful familiarity. Aben Ezra thus expounds it " The
sense is, that we must keep to our own proper wife, and to no other besides her, and by
fountains dispersed abroad a multitude of children is noted" Munsterus, " The Hebrews
expound it, forsake a stranger, and adhere to thy own wife, then shall thy fountains multiply
Abroad, that is, thy children with honour shall appear in public : for they shall be thine own,
Whereas if thou goest to another thy children will be bastards." &c.
Others expound this text of two doctrines proposed to a pious man.
First, that he should make good use of his proper goods, and by the blessings of God
augment them, verse 15, 16, 17, 18.
it
122 METAPHORS FROM WATER. [BOOK 1,
Secondly, that he should live chastely and continently with his own wife, and abstain
from others, verse IS, 19, &c. Franzius says, " drink water out of thine own cistern, &c.,
that is, keep thy goods to thyself, and thine, and to help objects of charity ; but do not con-
sume them upon whores," &c.
A well is sometimes taken in a bad sense, as great perils and mischief, Psal. Iv. 23,
" And thou, Lord, shalt bring them into the well, (so the Hebrew,) of destruction."
The Chaldee, "into a deep hell," Psal. Ixix. 15, "Let not the well, (so the Hebrew,) shut
its mouth upon me ;" Chaldee, " hell." Christ speaks there of his most bitter passion.
Jer. ii. 13, " Broken cisterns that will hold no water," (out of which fractions the water
goes not, as it comes in, failing the expectation of men that want water) this signifies the
idolatries or apostacy of the people, to which God, the fountain of living water, is opposed.
3. The qualities of water; of these we will note two.
(1.) It is fluid and' liquid, and if congealed by cold, it is resolved and liquified again
by heat. Hence a metaphor is taken, for when to melt, or to be liquid, is spoken "of men,
it signifies fear, consternation, anxiety, and griefs, Exod. xv. 15, Deut. i. 28, and xx. 8,
Josh. vii. 5, (where liquid water is added,) Josh. vii. 5, and ix. 13, Psal. Ixxv. 3, and cvii.
26, Isa. x. 18, xiii. 7, and xxxi. 8, (where on signifies melting, the Chaldee, " breaking ;"
con?ternation for fear. Others render it tribute, which is the other signification of the
word,) Isa. vi. 4, 7, Ezek. xxi. 15, Job xxx. 22, So Ovid de ponto.
Sic mea perpetuis liquescant pectora curis.
" So may my_breast with constant sorrows melt."
See Psal. Iviii. 7, 8, and xxii'. 14, 15. Where there is an express comparison, Psal.
cxix. 28, " My soul melteth," in the Hebrew, [droppeth] " for heaviness," that is, consumes
as if it were liquid The Chaldee, " my soul is sad for sorrow." Some say that this is an
hyperbolical description of his tears, as if his soul was liquid and resolved into weeping. See
Job vi. 14, 15, Jud. xv. 14.
(2.) Water is capable of cold and heat, Horn. xii. 11, irvevp-an Ceovrss, "fervent in spirit,"
by which spiritual ardour, and the zeal of faith and piety, is denoted ; the Syriac expresses
it by a word, nm, which signifies boiling water, Job xli. 22, Ezek. xxiv. 3, 5, see Job
xxx. 27, Eev. iii. 15, "I know thy works that thou art neither cold nor hot ; I would thou
wert cold or hot ;" verse 16, " So that then because thou art lukewarm, and neither cold
nor hot, I will spue thee out of my mouth." In this text there is a manifest translation
from the qualities of water. He calls the cold such as are without any .interest in Christ,
or the unconverted ; and the hot he calls such as are endued with the true knowledge of
Christ in an eminent degree ; and the lukewarm are such as would be called Christians,
but do not seriously stand by, or plead, the cause of religion ; nor lead a life conformable
to their holy profession ; Zea-rovs, that is, God loves such as are hot or fervent with the
zeal of piety : but the lukewarm, who are only Christians in name, and not in reality, he
hates ; nor will he reckon them among his, which by a metaphorical allusion to warm
water, is here expressed For by that a man is easily provoked to vomit ; so that Christ
by the term vomiting expresses that he will reprobate such.
Object. But what means this, where he wishes that he were cold ? Does that frame
of spirit also please God ?
Answer. This is to be understood respectively, or by way of comparison, in that
tyvxpot the cold, with respect to the lukewarm, are more praise-worthy, because they
openly profess what they are, not counterfeiting that sanctity which they have not,
pretending one thing and doing another, but being under the blindness of a natural
state, if they are taught, they frequently amend, and prove good men; whereas the
lukewarm, making- a specious show of godliness, but denying the power, are in a far more
hopeless condition. The sense therefore is, " it is fit that thou be put into the extreme
degrees, that thou inayest be judged," &c. Prov. xvii. 27, "A man of understanding is of
BU excellent spirit," (the Hebrew is,) " of a cool spirit ;" that is, of a sedate and quiet mind,
1'ABT I.] METAPHORS FKOM WATKR. 123
who is not easily provoked to be disturbed with the fiery sallies, and intemperate heat of
anger.
4. The actions of water are of two sorts, some (its own actions) as to " break forth,"
Job xxviii. 4, which signifies abundance of wealth, and a plentiful offspring, Gen. xviii.
14, and xxx. 43, Exod. i. 12, Job i. 10, Hosea iv. 10 ; also a publishing of speech,
1 Sam. iii. 1, 1 Chron. xiii. 2, 2 Chron. xxxi. 5 ; when the waters are said to " overflow,"
it signifies an irruption, or attacks of a multitude of enemies, and also, the celerity and
speed of the invasion. Examples of the former are, Isa. viii. 8, and xxviii. 15, If, 18,
Dan. xi. 22, Nah. i. 8; of the latter, Psal.xc. 5, Isa. x. 22, Jer. viii. 6, Isa. xx. 2, " All
nations shall flow together to it ;" Jer. li. 44, Micah iv. 1 ; here the prophets treat of
the conversion of the Gentiles to Christ, by a very significant metaphor. In the means
of conversion, which is the evangelical word by his divine efficacy, the people willingly,
without any compulsion, flock to him. Waters naturally descend, if they ave made to
ascend, it is by engines or art. and not from any spontaneous motion or peculiar quality
so inclining them ; so this people when they tend Sion- wards, and ascend that holy hill,
are acted, animated, or strengthened, by the aid, art; and efficacy of the Holy Spirit by
the Gospel of Christ.
In men converted,
(1.) This denotes diligence and fervour in piety, as waters gather together with ce-
lerity and impetuosity.
(2.) It denotes frequency and plenty, as many waters flow together.
(3.) It denotes concord or agreement, as many streams come from, divers places, and
whenfthey meet make up one homogeneous body, whose parts cannot be discerned from
each other, &c. See Psal. xix. 3, Ixxix. 2, and cxix. 171, Prov. i. 23, xv. 2, 28, and
xviii. 4.
Psal. xlv. 1, " My heart is inditing a good matter;" the Hebrew is, " my heart bubbleth
up a good word." The LXX, e&pevfcro, eructavit, pfbmpsit ; this is an elegant me'taphor
of the speech of the heart well premeditated, which by the mouth and lips is uttered, as
water when it boils, oftentimes bubbles over.
To distil is ,put for speech, doctrine, or prophecy, either because like rain, or
dew, it is every moment instilled into the ears, for all words and sentences are not.
proposed at one and the same time, but distinctly, and as it were by drops : or be-
cause,, as rain, and dew, water, refresh, and fructify the earth, so does heavenly
doctrine render a soul fruitful &c. Examples are to be seen, Deut. xxxii. 2, Job
xiix. 22, Ezek. xx. 46, and xxi. 2, Micah ii. 6, 11. The heavens and skies are said
" To drop down righteousness," when God gives blessings from heaven, Isa. xlv. 8. See
Joel iii. 18, Amos ix. 13, " The mountains shall drop new wine, and the hills flow with
milk ;" by which is understood that plenty of celestial blessings purchased by the merits,
of Christ.
Some actions of a man about waters, as to pour out, which signifies evil, sometimes
with respect to God, when he is said to " pour out his wrath," that is, when he grievously
punishes, 2 Chron. xii. 7, Isa. xlii. 25, Psal. Ixxix. 6, Jer. xlii. 18, Ezek. ix. S,. and
xxii. 31, Dan. ix. 11, Lam. ii. 4, Hos. v. 10. God is said " to pour contempt upon
princes," Psal. cvii. 39, 40; that is, he will divest tyrants of all authority, and make
them contemptible in exiles or banishment, as it follows there. See Job xvi. 13,
Psal. cxli. 8. As it respects men, it signifies the evil of guilt and punishment, or af-
flictions, &c. See examples, Job xxx. 16, Lam. ii. 11, 12, Psal. xxii. 14, 15, and Ixxiii.
2, Ezek. xvi. 15.
Sometimes it is taken in a good sense, sometimes of God, sometimes of man : of God,
as when he is said " to pour out his Spirit and his grace," when he plentifully bestows the
gift of the Holy Ghost upon believers, and exhibits his grace, Isa. xxxii. 15, and xliv. 3,
Joel ii. 28, Zech. xii. 10, Acts ii. 17, 33, Kom. v. 5, Tit. iii. 6, see Psal. xlv. 3, 1 Sam
i. 15, Psal. Ixii. 8, 9, Lam. ii. 19, Job iii. 24.
To wash and make clean, (which is wont to be done with water) is often trans-
lated to signify the justification of sinful man before God, and his sanctification and re-
' novation. " To be washed from sin," (as from sordid filth) is to obtain remission of
n 2
124 . METAPHOBS FROM EARTH. [BOOK 1 }
sins through the Mediator, Christ, Psal. li. 8, 9, Isa. iv. 4, Ezek. xvi. 4, 9, andxxxvi. 25,
Actsxxii. 16, 1 Cor. vi. 11, Heb. x. 22, Rev. i. 5, 7, 14; or that which is always joined
with the antecedent benefit of God, to abstain from sin and practise holiness and purity
of life, Job ix. 30, Psal. xxvi. 6, and Ixxiii. 13, Prov. xxx. 12, Isa. i. 16, Jer. iv. 14,
James iv. 8, &c.
Of Metaphors taken from the Earth.
In the globe of the earth two things are to be considered, which afford as many meta-
phorical acceptations.
(1.) That it is opposite to heaven with respect to quantity and qualities. Hence as
heaven denotes the spiritual kingdom of God, and the state of eternal felicity ; so on
the contrary the earth denotes the state of corruption and sin in which man after the
fall was involved, John iii. 31, o cav e/c TT?S yys, e TTJS yn?. eirrt, KO.I e/c Tt)s yrjs \a\ei, " He that
is of the earth, is of the earth, and speaketh of the earth." A very fair antanaclasis ! The
first phrase of the earth is properly taken and denotes an earthly original, that is, to be
begotten by a natural man in a natural way, (to which is opposed tha t Christ is ctvcaBev
egxf j ' e >'s Kat TO" ovgavov, " Come from above, and from heaven." See 1 Cor. xv. 47.
The second phrase, of the earth, metaphorically taken, is to be carnally wise, ig-
norant of divine things, lost in sin, and an absolute stranger to heaven and the spi-
ritual kingdom of God, which elsewhere is phrased, T eiriyeta $poveiv, " to mind (that is,
to only take care for) earthly things," Phil. iii. 19; T r-ns crap/cos Qpovew, "to take care for
those things which are of the flesh," Rom. viii. 5. See ^John iii. 6, 1 Cor. ii. 14. To
which in this place of John, viz. iii. 31, is opposed that Christ, ewavu travrtov etrrtv, "is above
all," that is, the heavenly Lord and most holy God, void of all imperfection and
worldly spot.
The last phrase, " to speak of tb,e earth," is conformable to the first, and is to speak
those things which are contrary to the kingdom of God, erroneous and lying. See 1
John iv. 3, 5 ; (to which is opposed that Christ testifies that which he saw and heard, and
speaks the words of God, which whosoever receives, he seals or witnesses that God
is true, the like opposition Christ uses, speaking to the carnal Jews, John viii. 23.
(2.) Because the earth affords men houses and convenient habitations, in that respect
eternal life, and the heaven of the blessed is called " a new earth or land," Isa. Ixv.
17, 22, 2 Pet. iii. 13, Rev. xxi. 1 ; because in it are those many mansions which are
provided by Christ for believers, John xiv. 2 ; in this sense some of the fathers ex-
pound, Matt. v. 5, " Blessed are the meek, for they shall inherit the earth." But this
may be fitly interpreted of the earth on which we dwell: for this sentence seems
to be borrowed from Psal. xxxvii. 11, " The meek shall inherit the earth, and shall delight
themselves in the abundance of peace." The meaning may be, they who do violence to
none, and when injured easily forgive, who choose rather to lose their right than vex-
atiously to wrangle or contend, who value concord and tranquillity of mind before
great estates, to whom a quiet poverty is more welcome, than brawling riches ; these,
I say, will truly, and with a mind full of tranquillity, inhabit and possess this earth,
and in it will enjoy the grace and blessing of God, to them and their posterity, whilst
the goods of the wicked are by divine vengeance scattered as it were into the light
winds, so that these (viz., the meek) are the true possessors of the land, and as it were
the props or pillars that preserve it, whereas the wicked, together with the devils, are
but possessors of a bad faith, and unjust ravishers, for whose malice every creature groans,
and does, as it were, tacitly implore deliverance of the great Creator, Rom. viii. 20, 21,
22, &c.
So much in general, now we shall briefly show what metaphors are taken from the
several parts of the earth. As,
1. A mountain or hill, being a more high and elevated part of the earth metaphorically
denotes,
(1.) Heaven, the habitation of God, so called by an anthropopathy, as he is elsewhere
said, " to dwell in the highest," Psal. iii. 4, " I cried unto the Lord with my voice, and
he heard me out of his holy hill," that is, from heaven : as if he had said, " I am cast out
from the place of the terrestrial sanctuary appointed in Jerusalem, but there is yet
PART I.] METAPHORS FROM EARTH. 125
an open access to the holy hill of God, his heavenly habitation, where my prayers shall
be beard, and shall implore the wished help against those rebellious and stubborn ene-
mies." So Psal. xcix. 9, cxxi. 1, cxxiii. 1, xv. 1, and xviii. 9, 2 Sana. xxii. 8.
2. Kingdoms and empires, which like mountains, have a pre-eminence in the world.
Psal. xxx. 7, " Lord, by thy favour thou hast made my mountain to stand strong ;"
that is, thou hast given my kingdom strength and tranquillity. Psal. Ixxvi. 4, " Thou
art more glorious and excellent than the mountains of prey ;" that is, the kingdoms of
the wicked, who unjustly plunder and prey upon the world. Jer. li. 25, " Behold I am
against thee, destroying mountain, saith the Lord," &c. Illyricus, " So he calls Babylon,
although it was situated in a plain, because of the loftinesss of its dignity and power,
by which, as a very high mountain, it hung over other cities and people." But others
tbink, that by the vast circuit and thickness of its walls it rose like a mountain ;
for Herodotus, Strabo, Pliny, and Diodorus Siculus, affirm tbat the walls of Babylon were
50 cubits thick, and 200 royal cubits high. And that which is added in the same
place, that " Babylon should be made a burning mountain," is to be understood of the
rubbish and ruinous heap which was left like a mountain after the burning of that great
city. Hab. iii. 6, " The everlasting mountains were scattered, and the perpetual hills did
bow ;" that is, the kingdoms of the people were suddenly shaken and overthrown : he
speaks of the blessing of God, which expelled the Canaanites and distributed their
lands to his people by his ministers, Moses and Joshua. See Exod. xv. 14, &c.
3. Any proud enemies of the kingdom of God, Isa. ii. 14, The day (of the anger)
of the Lord, " upon all the high mountains, and upon all the hills that are lifted up ;" that
is, upon all such as are proud and lifted up, because of their power, as appears, verse
11, 12, 17. Also by " the cedars of Lebanon that are lifted up, and the oaks of Bashan,"
verse 13 ; " And the high towers and fenced walls," verse 15. Isa. xl. 4, " Every valley
shall be exalted, and every mountain and hill shall be brought low," &c. This is a meta-
phorical description of the effect of John Baptist's preaching, of which the prophet speaks
here. Upon which Musculus,* " The doctrine of repentance humbles mountains and hills,
and makes plain the uneven and crooked, that is, brings down the proud, depraved, and
wicked ; and the consolation of the kingdom of God, which is joined to the doctrine of re-
pentance, lifts up the vallies, that is, it comforts and refreshes the humble, the poor in
spirit, and the dejected." The forerunner of the Lord did exactly prosecute both these
parts in preparing the way of our Lord, saying, " Ptepent, for the kingdom of heaven is
at hand." Matt. iii. 2, &c. Isa. xli. 15, " Thou shalt thresh the mountains, and beat them
small, and shalt.make the hills as chaff;" that is, thou shalt destroy thine enemies, though
they be most proud and powerful, notwithstanding thou dost seem but as a worm, verse
14. He. speaks by the Spirit to the church of Christ, which by virtue of the heavenly
word, works these things gloriously : the Chaldee renders it, " Thou shalt slay those
people, destroy their kingdoms, and make them as chaff." See Zech. iv. 7, &c.
More especially there is mention of Bashan, (Psal. Ixviii. 15,) which was a mountain-
ous country, famous for excellent pasture, the beasts that fed there being very fat,
strong, and great hence the bulls, rams, or heifers of Bashan are metaphorically put
for fat, Deut. xxxii. 14; which is also referred to men, Psal. xxii. 12, " Strong bulls
of Bashan have beset me round," that is, the enemies of Christ who were strong and
fierce, &c. See Amos iv. 1. The oaks of Bashan are used in the same sense, Isa. ii. 13,
Zech. xi. 2.
Carmel was a mountain famous for fields, vines, olive-trees, and fruit -bearing shrubs,
and is by a metaphor put for any good and fruitful country, Isa. xvi. 10, Jer. ii. 7.
Some think this translation is made because of the etymology of the word, alleging that
ta"D Carmel is compounded of ona Kerem vinea, a vineyard, and *bv plenus, full, that is,
full of vineyards. The word is also translated to spiritual things, Isa. xxxii. 15, and men-
tion is made of it in the description of the New Testament church, and its vigour and
glory, Isa. xxxv. 2.
Lebanon, a mountain, denotes the grandees in the king of Assyria's army, be-
cause of the height, stateliness, and plenty, of the trees there, Isa. x. 34, " And Le-
banon shall fall by a mighty one ;" that is, even the stoutest and most valiant in that army
shall be slain by the angel of the Lord. In the foregoing part of the verse it is said,
* lit Comment. 11. L.
126 METAPHORS FEOM EAETH. [BOOK 1,
" and lie shall cut down the thickets of the forest with iron," where we are to understand
the other part of the army, who together with their chief captains and champions were to
be cut off.
Hill, if added to mountains, is sometimes taken metaphorically in the sense given
before. Some by " everlasting hills," Gen. xlix. 26, understand patriarchs, prophets,
and illustrious saints, who exceed others as hills do vallies, but it is thought that the
phrase " unto the utmost bound of the everlasting hills," is better expounded unto the end
of the world ; that is, until the hills be moved, which are always immoveable. And by
this reason also, Isa. liv. 10, the covenant of divine grace is compared to hills and
mountains immoveable.
A rock (which" is a great stone, in height resembling a mountain,) by a metaphor
denotes a firm, stable, or secure place from dangers, and consequently refuge and pro-
tection, Psal. zl. 2, xxvii. 5, and Ixi. 2, Isa. xxxi. 9, and xxxiii. 16, Jer. li. 25, &c.
A den is a cavity or hollow place of stones, or great rocks, in which thieves and robbers
hide themselves, hence Christ calls the Temple of Jerusalem, " a den of thieves,"
Matt. xxi. 13, Mark xi. 17, Luke xix. 46, which is taken from Jer. vii. 11, because
of their .false doctrine, perverse lives, oppressions, unrighteousness, &c., each of which
is spiritual robbery. Neither is the allusion of a den to that spacious and vast temple
insignificant ; for we find recorded by Josephus, Lib. xiv., c. 27, and by Strabo, Lib. xvi.,
" that there were dens in that country so great and spacious that 4000 men may at once
hide themselves in one of them."
A valley, because of its lownesss and the obscurity of its shade, which broken and
hanging hills and trees cause, metaphorically denotes humiliation, griefs, and oppressions,
Isa. xl. 4, Luke iii.. 5. Jerusalem is called " the valley of visions," Isa. xxii. 1, because
it was the seminary of the prophets, &c. Psal. xxiii. 4, " Yea, though I walk in the
valley of the shadow of death, I will fear no evil ;" that is, although I should fall into the
utmost perils -of death. The metaphor is taken from sheep, who when they stray in
those obscure and desolate vallies are in danger of being destroyed by ravenous beasts.
See Psal. cxix. 176, " I have gone astray like a lost sheep," &c.
Psal. Ixxxiv. 6, " Who passing through the valley of Baca make it a well : the rain also
filleth the pools." This text in the Hebrew is thus : " Passing through the valley of mul-
berry-trees they make him a well, and the rain with blessings (or most liberally) covereth
them ;" that is, although the godly (whom verse 4, 5, he calls blessed, because they
dwell in the house of the Lord, still praising him, and with a strong faith cleaving to
him, &c..) should be involved in divers calamities, which is metaphorically expressed
by passing through the valley of mulberry-trees, that being a barren and dry place t
mulberry-trees usually growing in such ground, 2 Sam. v. 22, 23, 24,) yet they trust
in God and make him their well, by whom as from the living stream of health and
comfort they are abundantly refreshed, raised up, and comforted, and as it were with a
wholesome rain made fruitful. It follows, verse 7, "They shall go from strength to
strength ;" that is, by the power of God they shall subdue and overcome all enemies
and evils that annoy them. It follows in the Hebrew thus : " The God of gods shall be
seen of them in Sion ;" that is, in the church of believers, he will graciously manifest
himself to them, both by the word of life, and by his excellent help ; compare Psal. 1. 23,
with this text.
There are other vallies metaphorically made use of, as Hos. ii. 15, " I will give the
valley of Achor for a door of hope." This is a promise of Jehovah to the church ; by
which phrase the consolation of his Spirit in adversity, and the comfort of hope is
understood. Achor signifies perturbation or trouble, and received that name from the
great perturbation of the people of Israel, Josh. vii. 24, 25, 26. It was in that valley
which borders upon Jericho, that they had the first hope of possessing the land of Canaan.
So they believing in the valley of Achor, that is, being full of trouble and disturbo.nce,
they are raised up by a gracious consolation out of God's word, and are comforted by the
hope of eternal life.
The valley of Jehoshaphat is put for the church, Joel iii. 2. The valley of Gehinnon
or Hinnon, from whence Gehenna (put for hell) comes, affords no other metaphors.
PART I.J METAPHOES FEOM EARTH. 127
A desert, which is a part of the earth little inhabited and manured, wanting pleasant
rivers, elegant trees, fruits, &c., is often put for the Gentiles, who are strangers to the
kingdom of God, and are destitute of the means of eternal life. Hence fountains of living
waters, and good trees, are promised to the desert, hy which the calling of the Gentiles to
the kingdom of Christ is intimated, Isa. xxxv. 1, 2, xli. 18, 19, and xliii. 19, 20, and
by those fountains the saving doctrines of Christ ; but by trees the teachers of the word,
and true believers,' are to be understood.
The lower parts of the earth, Psal. cxxxix. 15, signify the mother's womb, and so the
Chaldee translates it. By this phrase we are fairly informed what our original is, viz.,
the earth.
Some say that the phrase, Ephes. iv. 9, " He also descended into Ka.rcare P a pepy rns
yns, the lowest parts of the earth," is to be taken in this sense : but this is most properly
to be understood of the state of his deep and profound humiliation; "his ascending
on high," is to be understood of the state of his most super-eminent exaltation.
Brentius upon Acts i, Pag. 19, says " See the miseries and calamities which man must
of necessity endure for his sin, and you will find him as it were in the lowest part of
the earth ; what is lower than the pit of death ? What is deeper than hell ? When
David said, ' Out of the depths have I cried to thee, Lord,' surely he cries from no
other place, than from the sense of death and hell, in which for his sins, he was compre-
hended," &c.
The deep of the earth and the terms that are analogical to it, as a pit, an abyss, or
swallowing deep, metaphorically denote,
1. The grievousness of evils, miseries, and calamities, Psal. Iv. 23, Ixxi. 20, and
Ixxxviii. 6, Prov. xxii. 14, Isa. xxiv. 17, 22, Lam. iv. 20, and iii. 47, 53, Zech. ix. 11.
Hence the phrase " to dig a pit for another," that is, to conspire mischief, and " to fall into
the pit he digged for another," that is, to be overwhelmed with the same evil he provided
for another. See Psal. vii. 15, 16, and ix. 15, 16, Prov. xxvi. 27, Jer. xviii. 20, Psal.
xciv. 12, 13, 2 Thes. i. 5, &c.
By sepulchres, which are under the earth, great calamities are likewise signified, Psal.
Ixxxvi. 13, and Ixxxviii. 3, 4, &c.
2. That which is abstruse, hid, or inscrutable, as an abyss, or bottomless pit, cannot be
seen or known through, Psal. xxxvi. 6, Kom. xi. 33, 1 Cor. ii. 10, Pi.ev. ii. 24. See Isa.
xxix. 15, and xxxi. 6, Hos. v. 2, and ix. 9, 1 Tim. vi. 9, &c.
From mud, dirt, dust, and dung, also, metaphors are taken which denote,
1. Men in a vile and contemptible condition, 1 Sam. ii. 8, Psal. cxiii. 7. Hither may
we refer where the apostle calls himself ir^pi^-n^a, 1 Cor. iv. 13, "Made as the filth of
the world, and the offscouring of all things," because of the ignominy and contempt
which he suffered. Erasmus in his paraphrase, " Others are much honoured by you, but
we for your sake to this clay, are accounted as the trash of this world, than which nothing
can be more abject, or trampled upon." See Lam. iii. 45, to which place a great many
say the apostle had respect.
2. Evils and adversities, Psal. Ixix. 2, 14, Jer. xxxviii. 22, Lam. iv. 5.
3. Death, or a most ignominious casting away, Psal. Ixxxiii. 10, which is called the
burial of an ass, Jer. xxii. 19. See 2 Kings ix. 37, Jer. xvi. 4, &c.
4. A thing had in great esteem among men, but is really vile, sordid, and noxious ;
Hab. ii. 6, " That ladeth himself with thick clay or mud." By this is to be understood a
vast power of riches, which do not profit, but rather prove grand snares and hurtful
impediments to the wicked possessors, as if they had been emerged in thick mud, or
would take it along, as their burden. As mud is an impediment to a traveller, by
how little he can go forward, and by how often he endeavours to dispatch, by so much
is he involved in a more dangerous intricacy : so great wealth, in the way of godliness,
is a hindrance to him that sets his heart upon it, Mark x. 23, 24, Luke viii. 14. See Isa.
xxiv. 20.
Phil. iii. 8, " I count all things but loss, and dung, that I may win Christ." He speaks
of those things, which before his conversion he magnified, and put his confidence
of salvation in : but now being converted to Christ, he despises them as the most
sordid and vilest things,. being not only unprofitable for salvation, but most pernicious
128* . METAPHORS EROM INANIMATE BODIES. [BOOK 1,
if confided in. Others expound o-Kv0a\a, as if he had said Kva-ipa\a, that which is thrown
to dogs so Suidas takes it. And it is to he noted that in the second verse false apostles
are called " dogs," whose corrupt works the apostle cautions against. By mud, dirt, and
other filth, the members and apparel of a man are polluted and contaminated ; which
contamination is brought frequently to denote the filthy nature of sin, Isa. Ixiv. 6, 2 Cor.
vii. 1, Eph. v. 27, Tit. i. 15, 2 Pet. ii. 10, 20, ,( with verse 13, 22,) Jude verse 23, James
i. 21, Rev. iii. 4. To this washing and cleansing are contrary, by which the taking away
of sin is noted.
The dust of the earth likewise signifies contempt, abjection, misery, and mourning,
1 Sam. ii. 8, Job xv. ]6, Psal. vii. 5, 6, xxii. 15, 16, 29, xliv. 25, 26, cxiii. 7, and
cxix. 25, Isa. xlvii. 1, Iii. 2, Lam. iii. 16, 29.
Ashes, in a metaphorical signification, and by allusion of the name, agrees with dust,
with which it is sometimes joined, sometimes not. For the dust is indeed ashes, only that
is a grosser matter into which a thing burnt is reduced. By this is signified frailty and
vileness, Gen. xviii. 27, Eccles. x. 9, where nevertheless there is respect had to man's
first original, which was dust and ashes sometimes it signifies great calamity, and the
sadness and mourning that ensue, Isa. Ixi. 3, Ezek. xxviii. 18, Mai. iv. 3, Lam. iii. 16;
for mourners were formerly wont to throw ashes upon their heads, yea, to lie in it, as
appears, 2 Sam. xiii. 19, Job ii. 8, and xlii. 6, Isa. Iviii. 5, Jer. vi. 26, Ezek. xxvii. 30,
John iii. 6, Matt. xi. 21, &c. The same metaphorical signification is in _the phrase, to
feed on ashes ; Psal. cii. 9, " I have eaten ashes like bread," that is, I am in very great
grief or trouble. Isa. xliv. 20, " He feedeth on ashes : a deceived heart hath turned him
aside." He speaks of the idol, which can bring nothing but mourning and all evil to its
adorers. So much of simple bodies and what bears analogy with them. Of compound
we will treat in the following chapters.
CHAPTER XI.
OF METAPHORS TAKEN PROM MINERALS, PLANTS, AND LIVING CREATURES.
COMPOUND bodies, according to the physical distinction, are either inanimate or animate.
Inanimate are metals, stones, and concrete juices, as salt
Animate are either vegetative, sensitive, or rational.
Of the first kind are plants, or things growing out of the earth.
Of the second kind, brutes.
Of the third kind, men and women. Of which distinctly and in order.
Metaphors taken from inanimate Sadies.
Gmld metaphoriaally signifies quoad naturalia, as it respects naturals,
(1.) A clear and shining liquor like gold, viz., pure oil, Zech. iv. 12.
(2.) Serenity of sky, when it is of a yellowish red, Job xxxvii. 22, " Fair weather
cometh out of the north" in the Hebrew, it is gold cometh out of the north, that is,
as Schindler says, " a clear air vnthout clouds," or a wind pure as gold, and purifying the
air, making it as pure as gold : the north wind, hence called by Homer, aiep-n-yevn-ns,
the causer of serenity. The Septuagint render it, ve^o-auyowra, clouds shining like gold-
As it respects spirituals, gold signifies the pure doctrine of the gospel, as silver and
precious stones do, 1 Cor. iii. 12. Also the grace and benefits of Christ our Saviour ;
or, which is the same thing, true wisdom received by the word of Christ, Rev. iii. 18 ;
and even life eternal, Rev. xxi. 18.
I.] ' METAPHORS FEOH INANIMATE BODIES. 129
Silver is taken or put for an excellent or very fair thing, whence the word of
God is said to be as silver tried in a furnace of earth, purified seven times, Psal. xii.
6, where respect is had to its great purity. Hence our Saviour is said, Mai. iii. 3, " To
be a refiner and- purifier of gold and silver," that is, to institute a repurgation of his
heavenly doctrine. The phrase in Isa. i. 22, " Thy silver is become drogs," denotes cor-
rupt doctrine, and a depraved life. The rebellious people of the Jews are called re-
probate silver, as if it were said; overmuch corrupt, and therefore godcl for nothing but to
be reprobated, or cast away.
The excrements of silver, as dross, tin, and lead, denote idolaters, wicked and reprobate
people, Isa. i. 25, (see Psal. cxix. 119, Prov. xxv. 4, 5, Ezek. xxii. 18, and the following
verses, -as? a fragment, or (by a syllepsis) fragments j Isa. i. .28, are called the particles or
refuse, of that dross, with which the prophet compares the wicked, because, like that, not
to be healed, &c.
Brass and iron denote hardness and solidity, Deut. xxviii. 23, Isa. xlviii. 4, Jer. i.
18, Mie. iv. 3. Iron also denotes great troubles and crosses, if a furnace (which because
of the lire it contains, is a symbol of calamity) be added, Deut. iv. 20, 1 Kings viii. 51.
The like is to be understood if it be added to a yoke, as Deut. xxviii. 48, and to a rod,
Psal. ii. 9 ; each of which by itself, signifies a iction.
There is an obscurer place, Jer. xv. 12, " Shall iron -break the northern iron, and the
steel or brass ?" which some expound, that the northern enemy, viz., the Assyrian army
was plainly invincible. Others on the contrary, that there would assuredly come another
enemy, who should break and chastise the Assyrians, to wit, the Persians, &c. Vatablus
chooses the former sense, " By the first iron understanding the Jews : he compares, says
he, the strength of the Jews to pure iron and the strength of the Chalde ans to iron,
which is mixed with much steel, and therefore stronger : as if he had said, shall the Jew-
ish iron sword break the Chaldean, well-tempered with iron and steel ? No ; iron and
brass, he calls iron mixed with brass, that is steel."
Junius and Tremellius take it as a confirmation of the foregoing promise, verse 11,
which God made by the prophet, that he would defend them from the hostility of the
Chaldeans, and would make them intreat them well ; and therefore they expound " the
first iron, the Chaldeans, and the latter iron and brass, (that is steel from the north
of Chalybes, (for there was a people of that name in the northern parts of Pontus,
from which Chalybs or steel, took its name, as Virgil in the 2nd book of his Geor-
gics, and Strabo in his 12th book of Geography, witness) Jehovah himself ; as if he
(viz., Jehovah) had said, these are iron, but I, who interpose or come to relieve thee am a
wall of steel to thee ; therefore you have no cause to fear, that you should be broken by
those enemies."
It is said, Isa. Ix. 17, " For brass I will bring gold, and for iron I will bring silver,
and for wood brass, and for stones iron," which signifies the restoration or redemption
of mankind, and the change of the legal into an evangelical dispensation by the Messiah.
A Stone, if transferred to a man, sometimes denotes a great stupidity of mind,
1 Sam. xxv. 37 : sometimes hardness of heart, and the state of the sinner before
conversion .to God, Ezek. xi. 19, and xxy.vi. 26. To which the contrary is, that such
as are converted and believe are called living stones, 1 Pet. ii. 5, with respect to
Christ, who is called the precious and elect stone, upon which they are spiritually built,
Eph. ii. 20, 21, 22. This word stone is also used in a good sense, Gen. 'xlix.
24, " But his bow abode in strength, and the arms of his hands were made strong, by the
hands of the mighty God of Jacob ; from thence is the shepherd, the stone of Israel :"
that is, Joseph stood and was sent by the most powerful God to feed Israel and his
family as a pastor, and to prop them as a stone, to wit, when he supplied and preserved
his father's whole house from Egppt. Some think that this man of God did prophesy
of times to come, and that by pastors we should understand prophets, and by a stone,
eminent kings and princes that were to come of the family of Joseph among the peo-
130 MkTAIIIOKS FHOM INANIMATE BODIES. ' [BOOK 1,
pie of Israel, which people they were to lead forth, and teach, and to support them, as a
rock or foundation-stone supports a building.
It is said, Zech. xii. 3, that Jerusalem will be made " a stone of burden for all people;"
upon which words Jerome notes, " Formerly in little villages, little towns, and little
castles, they were w^nt to place round stones of great weight, which the youth for exer-
cise sake, were wont to strive who could lift them highest ; some could lift only to their
knees, some to their navels, some to their shoulders and head, some (that made an osten-
tation of their strength) with erected hands, threw them over their heads," &c. Hence
the prophet alludes (say they) that if any nations will adventure to assault the church, to
remove it from its place, and toss it at their pleasure, they shall sink under their burden,
and be even crushed to pieces ; even by the power and strength of the chief corner-stone
of the church, Luke xx. 17, Id.
From quarries of stone an elegant metaphor is taken, Isa. li. 1, " Look unto the rock
whence ye are hewn, and to the hole of the pit whence ye are digged." He speaks of the
godly Israelites sprung from Abraham and Sarah, as verse 2. The reason of this meta-
phorical phrase, Junius and Tremellius fairly deduce from the argument of this chapter.
" Thus Christ argues, I promise that I will comfort and restore the church, although it
be wasted and almost nothing, verse 3 ; and that you may the easier believe this, re-
member that ye are come of parents,, that had never begot children, if God. by his power-
ful word (as a hammer breaks stones out of a rock) had not done it : and therefore yon
who are in the same covenant, are to experience the same virtue and power of God." See
Ezek. iv. 1, Exod. xxiv. 10, Prov. xvii. 8, 23.
More especially there is a metaphorical mention of gems in the description of the glory
and the inward splendour of the church of Christ, Isa. liv. 11, " Behold I will lay thy
stones with fair colours, and lay thy foundation with sapphires"' And verse 12, "I will
make thy windows of crystal, and thy gates of carbuncles, and all thy borders of pleasant
stones," that this relates to the New Testament times, appears by the following words,
verse 13, " And all thy children shall be taught of the Lord," which words, John vi. 44,
45, are cited by Christ, application being made to his church. Its foundation is said to be
laid in sapphires and carbuncles, that is, in the true knowledge of Jesus Christ, who is the
only foundation of the church, Matt. xvi. 16, 18, 1 Cor. iii. 12, Isa. liv. 11, and withal
the most precious and resplendent gem. It is expounded, Isa. liv. 14, " In righteousness ,
shalt thou be established," which is the righteousness of Christ applied by true faith in
order to salvation. Its windows are said to be of crystal, by which the apostles, evangel-
ists, and other faithful preachers of the word of God, and their sacred preaching of Jesus
Christ, are to be understood, through which, as by crystalline and most transparent.windows,
heavenly light gets into the church. It's gates are said to be of carbuncles, (a gem of a
flaming colour which derives its name from nip 'kindling,') by which the continual preaching
of the word is understood, that door of utterance, Col. iv. 3, 1 Cor. xvi. 9, " The gates
that shall be open continually," Isa. Ix. 11, by which such as enter are enlightened as by
a sparkling gem, and kindled by a divine fire, Luke xxiv. 32, " Did not our heart burn
within us ?" &c.
Lastly, "All its borders are said to be of pleasant stones," that is, most lovely and de-
sirable; by which the amplitude or largeness of the Church of Christ, gathered by
the preaching of the Gospel in the whole world, built upon Christ himself, and his
saving knowledge, is understood. But we must observe, that these things are to be
most completely fulfilled in the heavenly Jerusalem and life eternal, as in its description,
Rev. xxi. 10, 11, 18, &c. appears.
By the metaphor of a pearl the saving word of God is expressed, Matt. vii. 6, so
the kingdom of heaven, that is, the church gatheied by the word, is compared to a pearl,
Matt. xiii. 45, 46.
An adameut or diamond TOIS Adamas (a precious and most hard stone) is brought to
denote the depravity and diabolical hardness of man's heart, Zech. vii. 12.
Salt, that good creature of God, so called by the Evangelist, Luke xiv. 44, be-
cause of its virtue to preserve from putrefaction ; and season, or give a relish unto meat, is
P'ABT '!.] METAPHORS FIIOM THINGS SHOWING OUT- OF THE EARTH. 131
by a metaphorical translation applied sometimes to the apostles, and other teachers of the
word of God, Matt. v. 13, whose office it is to take care that by sound doctrine, and
a blameless example of life, their auditors he preserved from any corruption, as well intlie
fundamentals of religion, as also, (as far as may he,) from any hlemish in external life
and conversation. For as salt applied to meat consumes the depraved or corrupt humours,
and so preserves from putrefaction; so the ministers of the Gospel by sound doctrines,
and' by a prudent application of legal reprehension preserve men from being putrified in
sin, and are instruments to make them savoury, that is, that they may please God, and so
obtain (through his mercy in Christ) eternal blessedness.
Theophilact * on Mark ix. 50, says, " that as salt hinders the generation of worms in
meat ; so the preaching of the Gospel, if quick and home, seasons carnal men so that the
worm of restlessness shall not generate in them."
Sometimes it signifies wisdom and prudence, Mark ix. 20, Col. iv. 6 ; upon which
Illyrieus, " Wisdom keeps the actions, lives, and manners of men, from any fault, as salt
does flesh and other things : and makes life, manners, and speech grateful and acceptable
to all, as salt gives a grateful relish to meat."
To this speech seasoned with salt, " corrupt communications " are opposed, Eph. iv. 29,
that is, obscene, foolish, or impious talk, which for the want of this spiritual salt, as it
were, stinks, and is unsavoury to God and holy men. What we translate Job i. 22, " In
all this Job sinned not, nor charged God foolishly," is (word for word) in the Hebrew thus,
" In all these Job sinned not, nor gave unsavouriness -j- against God," viz., sinful
words, as the Chaldee renders it. Impiety is noted by the same word, Job xxiv. 12.
We have mention of a " covenant of salt," Numb, xviii. 19, 2 Cbron. xiii. 5 ; which
signifies that which is lasting and perpetual ; the reason of this speech is, because
things salted last very long and do not putrify. See Luth. Marginal. School, in Numb.
xyiii. 19
Sulphur or brimstone joined with fire, denotes most heavy punishments, Deut.
xxix. 23, Job xviii. 15, Psal. xi. 6, Isa. xxxiv. 9, Ezek. xxxviii. 22 ; hence it is put
in the description of hell, Isa. xxx. 33, Kev. xiv. 10, xx. 10, and xxi. 8 ; all which places
(some say) allude to the destruction of Sodom and Gomorrah by fire and brimstone,
Gen. xix. 24.
Metaphors taken from things growing out of the Earth.
THINGS growing out of the earth are to be considered distinctly, with respect to their
parts, as also with respect to their kinds and species. The parts are these,
1. Seeds, of which a plant grows, metaphorically signifies the word of God, by power
and virtue of which a man is new-born, and becomes an acceptable tree or plant to God,
(Isa. Ixi. 3,) 1 Pet. i. 23, " Being born again, not of corruptible seed, but of incorruptible,
by the word of God which liveth, and abideth for ever," 1 John iii. 9, " Whosoever is
born of God, doth not commit sin ; for his seed remaineth in him ; and he cannot sin
because he is born of God," which is expounded, Psal. cxix. 11, " Thy word have I hid
in my heart, that I may not sin against thee ;" and Luke viii. 15, " But that sown in the
good ground, are they, which in an honest and good heart, having heard the word, keep
it, and bring forth fruit with patience." To this may be compared the 5th and llth
verses of this chapter, where it is expounded, that the seeed is the word of God.
By the same metaphor, it is called *oyos e^vros, sermo insititius, " the engrafted word,"
Jam. i. 21, (mention being made of regeneration, verse 18,) that is, which God by the
power of his Spirit, does, as it were, sow and plant in the hearts of men, that it may take
root there, and bring forth fruit acceptable to God.
(1.) Seed as to outward appearance is but a mean thing, neither is its virtue appa-
* Qwemadmodum sal carnes eohibet, &c. rrrCBf instil.ritas, unsaovuriuess.
2
132 METAPHORS FROM THINGS GROWING OUT OF THE EARTH. [BOOK 1,
rent or risible : so the word of God is much despised and contemned in the world,
1 Cor. i. 21.
(2.) Good seed, cast into good ground, does germinate, and put forth a plant, by
whose virtue and power it continues its kind : so the word of God, received in a good
heart, makes a man such as itself is, that is, spiritual, and quickened with a divine life,
because that seed " is spirit and life," John vi. 63.
(3.) That seed may grow, there is need of the sun's heat, and rain or dew : so God
himself gives increase to the seed of the heavenly word, 1 Cor. iii. 6, 7, " The sun of
righteousness " influenees it with his celestial heat, and waters it with the rain or dew of
his Holy Spirit, Isa. xliv. 3, &c.
When the verb to sow is attributed to God, it denotes a multiplication of blessings to
men, Jer. xxxi. 27, Hos. ii. 23, Zech. x. 9, to which the phrase, Nah. i. 14, is contrary,
" The Lord hath given a commandment concerning thee, that no more of thy name be
sown," that is, thou shalt be slain, and shalt perish without recovery.
When attributed to men, it signifies such things as are done in our life-time, from
which good or evil is to be expected. And so expresses either the exercise or practice
of piety or impiety. Examples of the former are to be read, Psal. cxxvi. 5, 6, Prov.
xi. 8, Hos. x. 12, 2 Cor. ix. 6 ; of the latter, Prov. xxii. 8, Job iv. 8, Jer. iv. 3, Hos.
viii. 7 ; of both, Gal. vi. 810.
When it is said of human bodies that they are sown, it denotes their death and burial,
1 Cor. xv. 42, 43, 44, to which the resurrection from the dead is opposed ; for the apostle
metaphorically changes the word speaking, verse 36, of the seed as of the body : but here
of the body as of seed.
A root, which is the basis or lower part of the plant, and the principle or beginning
of ancretion, is put for any original or foundation of a thing, Deut. xxix. 18, Isa.
xiv. 30, Rom. xi. 16, 17, 18, 1 Tim. vi. 10, Heb. xii. 15 ; and for a prosperous state of
things, Job xxix. 19. Hence comes the phrase, to take root, or to root, that is, to
be in a good condition, or to multiply or thrive in any outward blessing, Job v. 3,
Psal. Ixxx. 9, Isa. xxvii. 6, and xxxvii. 31, Jer. xii. 2. And, on the contrary, the " drying
up of the root," denotes the destruction of the wicked, Job xviii. 1 6, Isa. v. 24, Hos. ix.
16, Mai. iv. 1.
More especially " the roots of the feet," for so it is in the Hebrew, Job xiii. 27 ; but
in our English translation, " heels of my feet," an exposition rather than a translation,
signify the heels or knuckle bones, because they are the lowest part, as a root is to a plant.
The root of Jesse, Isa. xi. 1, seems to note the patriarchs from which Jesse and David
were sprung.
To be rooted, is spoken of the mystery of our regeneration, and a corroboration or strength-
ening in faith and piety is signified thereby, Eph. iii. 17, Col. ii. 7, to which we may fitly
compare Job xix. 28, " But ye should say, why persecute we him, seeing the'root of the
matter is found in me ?" that is, when rooted by faith in God I keep mine integrity, as
Junius and Tremellius expound it.
A branch, with many synonymous terms, is frequently proposed in allegories, sig-
nifying by the similitude of a growing, green, and thriving tree, prosperity ; and, on
the contrary, by the similitude of a withering tree, misfortune, and calamity, Gen. xlix.
22, Job xv. 32, and xxix. 19, (where Tsp, signifies a branch, as chap, xviii. 16,) Psal.
Ixxx. 10, 11, Isa. xxv. 5, Ezek. xvii. 6, &c.. and xxxi. 3, &c., Mai. iv. 1, &c. By the
term branches, Paul understands the Israelites of that time, Rom. xi. 16, 17, &c., who
were descended (or proceeded) of the first patriarchs as from a root. The Church is
called the " branch of God's planting," Isa. Ix. 21, because, (as it were planted in Christ
the tree of life,) he has a singular love and care for it, vegetating, comforting, and preserv-
ing it, by his Spirit, and at last eternally saving it.
A leaf, because it easily falls and withers, carries the notion of vileness and vanity,
Job xiii. 25, 26 ; but in regard the leaves of some trees are always green, under the
similitude of such a tree, eternal life is described, . Ez.ek. xlvii. 12. See Rev. xxii. 2;
also the righteous, who are heirs of eternal life, Psal. xcii. 12, 13, 14, with Psal. i. 3, and
Iii. 8.
PART I.] METAJHOKS FEOM THINGS GROWING OUT OF THE EABTH. 133
The greenness of leaves is called a budding or germination, which word (viz.,* rras)- is
by a metaphor brought to signify, sometimes natural things, as " the hairs of the head
and beard," Lev. xiii. 37, 2 Sam. x. 5, Judg. xvi. 22, Ezek. xvi. 7. The word flourish-
ing, reviving, or more properly growing green again, is elegantly translated, Phil. iv.
10, to signify the mind of man stirred up by love and benevolence to do good. On
the contrary, to " be dried up or withered," is put for death, or being taken away,
Joel i. 12.
A flower denotes prosperity, Isa. v. 24. See Job xv. 33. But because a flower
is easily cut down, and withered, it is put for any thing that is frail, uncertain, or
transitory, Isa. xxviii. 1, 4, Psal. ciii. 15, 16, Jam. i. 10, 11, 1 Pet. i. 24, Isa. xl.
6, 7, 8.
To flourish is put for a prosperous state of men, Psal. Ixxii. 7, 16, and cxxxii. 18,
Prov. xiv. 11, Isa. xxvii. 6, Hos. xiv. 8. See also Isa. Ixvi. 14, Ezek. xxii. 24.
What is said. Ezek. vii. 10, " The rod hath blossomed ; pride hath budded ;" is un-
derstood by most interpreters of the king of the Assyrians, now growing to the^height
of his empire and authority, and preparing to besiege Jerusalem. The Chaldee, " The
empire flourishes, and the wicked is got up." But Junius and Tremellius refer it to
the people of Israel, translating it thus, " That tribe flourishing did bud out pride, for
rroo signifies both a rod and a tribe " to flourish is also used of ulcers and leprosies,
Exod. ix. 9, 10, Lev. xiii. 39, &c.
Fruit, the metaphorical acceptation of this word is well known, and obvious every
where, viz., that it is put for the consequent or effect of a thing, whether for good or evil:
It is put for the consequent reward of godliness, Psal. Iviii. 11, " Verily there is a fruit
for the righteous," (so the Hebrew.) The Chaldee, " certainly there is a good reward for
the just." So Isa. iii. 10, Heb. xii. 11, Jam. iii. 18.
It is put for the punishment of impiety, Jer. vi. 19, " Behold I will bring >vil upon
this people, even the fruit of their thoughts, because they have not hearkened unto my
words, nor to my law, but rejected it." The Chaldee says, " the retribution or reward_pf
their works."
Good or evil works, are also called fruits, the good so called, Matt. iii. 8, see Acts
xxvi. 20, Eom. vi. 22, Gal. v. 22, Eph. v. 9, Phil. i. 11. Bad works, so called, Isa. x.
( 12, Jer. xxi. 14, Eom. vi. 21. The reason of the metaphor, is, because godly and
wicked men are compared to good and bad trees, of which the one bring forth good,
the other bad fruit, Matt. iii. 10, and vii. 16, and the following verses, chap. xii. 33, Jude,
verse 12.
Hence the verb to fructify, is put for the study of piety and good works, Hos.
xiii. 15, Luke viii. 15, Roni. vii. 4, Col. i. 10; and inasmuch as that is the effect
of the word of God, implanted by faith in the hearts of men, therefore fructifying
is attributed to it, Col. i. 6. Hence the apostle Paul says, Kom. i. 13, " Now I would
not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let
hitherto,) that I might have some fruit among you also (or in you)," &c. ; that is, that it
may appear to me when present, to the comfort of my spirit, that the gospel is as fruitful
among you, as others. As good masters repute that fruit theirs, when their disciples have
coinmendably profited under their teachings. On the contrary, " to bring forth ;fruit unto
death," is to be given up to wickedness, and perpetrate all evil works, Bom. vii. 5.
By another metaphor the word preached is called the " fruit of the lips ;" Isa. Ivii. 19,
" I create the fruit of the lips," the Chaldee, " the speech of the lips," as the verb to fruc-
tify is put for speech, Prov. x. 31, Zech. ix. 17 ; so to be unfruitful is attributed to such
as want faith, Tit. iii. 14, 2 Pet. i. 8; to evil works, Eph. v. 11; to the word of God,
where it is not rightly received and kept, Matt. xiii. 22, Mark iv. 1'J.
Hitherto we have treated of some parts of things growing out of the earth : now
we shall proceed. 1. Generally. 2. Specially, of the rest, which we shall reckon in
order.
A plant if attributed to God, his church and believers are to be understood,
Isa. v. 7, Ix. 21, and Ix:. 3, Ezek. xxxiv. 29. Hence Matt. xv. 13, " Every plantjwhich
* Dicilur proprie de terra nascenlibus et plat/tis.
134 METAPHORS FROM THINGS GROWING OUT OF THE EAItTH. [BOOK 1
my heavenly Father hath not planted, shall be rooted up," which denotes such as are hete-
rodox, impious, or hypocritical, in the garden of the church, or in its outward communion
without the root of the matter. The word*planting attributed to God is sometimes taken
generally, and signifies to form or make, Psal. xciv. 9, "He that planted the ear, shall he
not hear ;" that is, he that formed it. Sometimes specially ; and signifies to carry on,
bless, and increase with felicity, Exod. xv. 17, 2 Sam. vii. 10, Psal. xliv. 2, and Ixxx. 8,
Isa. xl. 24, Jer. ,xii. 2, and xviii. 9, Ezek. xxxvi. 36, Amos ix. 15. '
On the contrary, to pluck up is put for to take away blessing, to destroy and punish, Deut.
xxix. 28, 2 Chron. vii. 20, Jer. xviii. 7, and xxxi. 28, Amos ix. 15.
Sometimes this plantation is most especially put to signify the restoration made by
Christ, and the sanctification of men to life eternal, Isa. li. 16, Psal. xcii. 13, 14, Rom. vi.
5 ; to which belongs the term engrafting, Kom. xi. 7, 19, 23, 24, put for the communion
of saints in the church. And in regard these things are effected by the preaching of the
word of God, therefore planting, (and watering, necessary thereunto) is attributed to the
ministers thereof, 1 Cor. iii. 6, 7, 8, where there is a most elegant subordination of
these planters and waterers to TOV av^avovra, him that gives the increase, viz., Jehovah,
who by the ministry of the word effectually operates or works out, the faith and
salvation of men. To plant is said of a tent or tabernacle, because the chords
of a tent are^fastened to stakes fixed in the ground, as plants are fixed, &c., Dan. xi.
45.
A tree is often used by way of similitude ; but in a metaphor, which is a short or concise
similitude, sometimes it refers to man, Jer. xi. 19, Isa. Ixi. 3, Ezek. xvii. 24, 'Matt. iii. 10,
and xii. 33, Jude verse 12, by which is signified his condition whether good or evil.
Sometimes it relates to some certain, wholesome, or profitable thing, called for that reason
the tree of life, Prov. iii. 18, xi. 30, xiii. 12, and xv. 4.
More especially some certain names of good trees are put, Isa. xli. 19, Iv. 13, and
Ix. 13, to signify the amenity or pleasantness of the kingdom of Christ, and the va-
riety of its heavenly gifts, Zech. xi. 1, 2. Men of various or indifferent estates in
Israel; cedars, fir-trees, oaks, the trees of the wood are expressed by name, By
cedars and. oaks mentioned, Isa. ii. 13, the nobility and great ones of the kingdom who
were proud and elevated, are noted. Hence the Chaldee renders it, " The kings of
the people strong and mighty, and the tyrants of the provinces." The royal family of
David, from whence Christ according to the flesh was descended, is proposed by the
allegory of a cedar, Ezek. xvii. 22. " The lopping off boughs, and cutting down the
thickets of the forest," denotes the destruction of the people, Isa. x. 18, 33, 34, and xl.
24, Zech. xi. 1, 2.
That part of a cut tree, which is left above the earth is called the stock, stem, or trunk.*'
Which word is metaphorically translated, to denote the mean and humble original of Christ
according to the flesh, or his temporal nativity from the progeny of David, Isa. xi. 1, "And
there shall come forth a rod out of the stem of Jesse, &c."
A beam SOKOS, and the disparate term icapQos, a mote, (which is a small splinter flying
out of a cleft piece of wood ; Hesych. & Athen. Lib. 13) are used to express the difference
and degrees of sinners, Matt. vii. 3, 4, 5, where Christ allegorically demonstrates the craft
of calumniators, who are mighty curious and inquisitive into the failings or infirmities of
others, (although slight like motes,) but very blind and dull in examining their own faults,
(though grievous, great and weighty, like a beam.) Here we have also an admonition
concerning our duty, which is first to search our own wallet, which hangs at our back, and
having well shaken it, and cleared it, we may proceed to the examination of our brother's
e>
crime.
Thorns sometimes signify wicked and mischievous men, Numb, xxxiii. 55, Josh,
xxiii. 13, (in which the enemies are emphatically called *" thorns and prickles in their
eyes ;". that is, such as are of all things most troublesome and hurtful, so as that the
eyes cannot endure, so much as a little chaff, mote, thofn, or prickle, without horrible
torment,) Psal. Iviii. 9, Isa. ix. 18, x. 17, and xxvii. 4, Ezek. ii. 6, and xxviii. 24. See
.also because of the similitude, 2 Sam. xxiii. 6, 7, Isa. xxxiii. 12, Nah. i. 10, Matt.
vii. 16, Luke vi. 44, &c. Sometimes thorns signify impediments met withal, Hos.
ii, 6, "I will hedge up thy way with thorns," &c. Jer. iv. 3, Matt, xiii 7, 22.
* J?U stripes, tru.ncus.
PABT I.] META2HOBS FEOM THE OLIVE-TUBE AND ITS FEUIT. 135
A reed is a weak shrub, easily agitated or shaken by a small gust of wind, 1 Kings
xiv. lo ; sometimes denotes men that are inconstant, light, and of a doubtful faith, Matt.
xi. 7, Luke vii. 24= ; sometimes men afflicted and penitent, called a " bruised reed," Isa.
xlii- 3, viz., a reed of itself frail and weak, is much more weak if it be shaken and bruised.
Our Saviour therefore promises that he will not by any means break such, but rather
strengthen, consolidate, and heal them.
Sometimes it signifies men, great indeed, but unable to help, that are more mischiev-
ous and nought, on which some are apt to rely or depend, though to their loss, as such do,
who lean on a weak and broken reed, to their own destruction, 2 Kings xviii. 21, Isa.
xxxvi. 6, Ezek. xxix. 6, 7. A rush or bulrush signifies men of the basest and lowest con-
dition, Isa. ix. 14, and xix. 15.
Wormwood, because of its ungrateful taste and extreme bitterness, is by a metaphor
brought to signify sometimes sin and evil, Deut. xxix 18, Amos v. 7, and vi. 12. See
Deut. xxxii. S2, Isa. v. 20, Eev. xiii. 11. Sometimes punishment or torment, Jer. ix. 15,
and xxiii. 15, Lam. iii. 15, 1 9. See Prov. v. 4.
So much of the species of things growing out of the earth, which yield any meta-
phors, to^ which we may fitly subjoin, where mention is made of the containing subject ;
which is,
(1.) A wood.
(2.) A garden.
A wood, inasmuch as it contains many barren trees, is a symbol of infidelity and impiety,
Isa. xxxii. 15 ; and because it is full of trees and shrubs, it carries the notion of an entire
anny, Isa. x. 34, of both of which we have spoken before in the 10th chap., where we
spoke of Carmel and Lebanon.
A garden is the place of the most eminent and choicest "plants and trees, especially
that first garden which we call Paradise. The church of Christ, Cant. iv. 12, is called
" a garden enclosed" (or barred.) A garden, because of it's spiritual fruitfulness ; barred
because hid to the world, " hid with Christ in God/' Col. iii. 3, " The world knoweth us
not," 1 John iii. 1. The same churoh with its fruits of the Spirit, verse 13, is called
Paradise. Of which elsewhere.
Heaven, or eternal life is called paradise, Luke xxiii. 43, 2 Cor. xii. 4, Rev. ii. 7 ; the
reason of the metaphorical appellation being drawn from the extraordinary pleasantness of
that garden, and the great plenty of good things there.
Metaphors taken from the Olive Tree and its fruit.
Amongst the things growing in the land of Canaan, three are most eminent, by which
its goodness, fruitfulness, and other excellencies may be known, viz., the olive, which
is a tree the vine, which is a shrub and grain or corn of all sorts. All which ar e
joined together, Deut. xiv. 23, and xviii. 4, Psal. civ. 14, 15, 16, &c., Jer. xxxi. 12, Hos-
ii. S, 22, Joel ii. 19, and in the common version, Gen xxvii. 37, Psal. iv. 7, S, where the
Syriac interpreter expresses all three.
From each of these, and things that bear affinity or relation to them, there are a great
many delicate metaphors deduced in Scripture.
The people of Israel are called an olive, because of the great dignity with which they
were invested by God, Jer. xi. 16, " The Lord called thy name, a green olive tree, fair,
and of goodly fruit;" as if he had said, thou hast besn like a green and leafy olive, which
most beautifully flourishes, giving extraordinary hope of its fruit. But the antithesis fol-
lows " With the noise of a great tumult, (or tempests,) he hath kindled fire upon it, and
the branches of it were broken; that is, as Junius and Tremellius have interpreted it, " They
shall be like encountering storms of winds, which rushing into this place shall shake down
the flowers, break the branches, that is, they will destroy small and great. Afterwards they
will consume with fire the very town, as if it were the stump of a tree. That these things
Were transacted, the last chapters of the Kings, Chronicles, and Jeremiah do fully make it
out ; verse 17, this olive is said to be " planted by the Lord," &c.
13(5 METAL J HOBS FROM THE VINK, &C. ,,. [JBOOK 1,
Zech. iv., what are called "the two olives," verse 3, 11, 12, are said to be the "two.
sons of oil," so the Hebrew, verse 1-1, that is, two olives, plentiful, fat, having as it were,
a spring of oil, continually flowing. This metaphor signifies the perpetual supplies of spi-
ritual gifts to the Church through Christ, who was beyond measure anointed " with the oil
of gladness," Psal. xlv. 7, from whom believers have this unction, 1 John ii. 20, 27.
But this was spoken to in the chapter of anthropopathy.
Rom. xi. 17, " the church of Israel" is called an olive, eminent for fatness, whose root
Abraham may be said to be, with respect to the covenant God entered into with him, and
the promise of a blessed seed, divine benediction, and eternal life, made to his believing
posterity, (that is, his sons by faith, who believe as he did, such being only the sons of
Abraham), whether Jews or Gentiles, Gal. iii. 29. This being observed, it is easy for
any one to understand why the Gentiles are compared to a wild olive, and what this en-
grafting into the olive is ; and the partaking of its root and fatness, (that is, the fatness
proceeding from the root, and diffused to the branches, by the hendiadys] as also the cut-
ting off the branches.
Rev. xi. 4, "the two witnesses" raised by God (by whom those sincere few teachers of the
Church, in the midst of the antichristian tyranny and fury preserved by God, are under-
stood, expressed by the number two, because "In the mouth of two or three witnesses
shall every truth be established," Deut. xix. 15, 2 Cor. xiiL 1,) are called " two olives and
two candlesticks standing before the God of the earth." In the former metaphor we are
to understand the consolation of the word of God, given by the Holy Spirit, the oil of glad-
ness, as also fruitfulness in good works, as the olive is a most fruitful tree ; and constancy
and perseverance in the faith under persecutions, as the leaves of the olive do not wither,
but are always green, and the wood of the olive-tree never rots through age. In the lat-
ter metaphor divine illumination from the word of God is understood ; that this is taken
from the fore-cited place of Zech. iv. is evident.
Oil, the fruit of the said tree, is much valued, and much used amongst all sorts of peo-
ple and nations. In scripture-metaphors, sometimes it denotes an abundance of pleasant
and acceptable things, Deut. xxxii. 13, Job xxix. 6. Sometimes joy and refreshment of
mind, if considered with respect to the anointing, Psal. xcii. 10, and cxli. 5, Cant. i. 3, Isa.
Ixi. 3. The reason of the metaphor is taken from the fragrancy and wholesomeness of
this fruit. From hence we may in a manner give a reason for the name of Christ and
Christians, it being derived from the uaction or anointing of the Holy Spirit, which is
compared to oil.
Isa. x. 27, there is mention made of oil, " And it shall come to pass on that day, that
his burden shall be removed from off thy shoulder, and his yoke from off thy neck, and the
yoke shall be destroyed from the face of oil, or from before the oil" which the Chaldee
expounds of the Messiah ; Junius and Tremellius follow that expression : " Propter oleum,
because of the oil, (or anointing,) that is, thou shalt be delivered by Christ, or for the
sake of Christ, in whom rests the Spirit of Jehovah, who anointed him, chap. Ixi. 1." The
cause of that deliverance and vengeance is intimated, viz., the promise sometimes made to
this people, of sending Christ to them, who is signified by the word oil, because he was to
be anointed with, " the oil of gladness above his fellows," &c.
Metaphors from the Vine, fyc.
A vineyard, the place where vines ars planted, in a continued metaphor and parable
signifies the Church as well of the Old as New Testament, Cant. viii. 11, 12, Isa. iii. 14
and v. 1, &c., Isa. xxvii. 2, 3, 6, Matt. xx. 1, &c., of which pleasant similitude many have
written much. The quiet or free plantation of vineyards, exhibits the notion of spiritual
peace in the kingdom of Christ, Isa. Ixv. -21, 22. See Deut. xxviii. 30, 39, 1 Kings iv.
25, Micah iv. 4, &c.
A vine sometimes signifies good, sometimes evil. Examples of the former are to be
read, Psal. Ixxx. 8, 9, &c., Isa. v. 2, 7, Jer. ii. 21, where the people of Israel introduced
into the land of Canaan, received as the people of God, that they may serve him constantly
in righteousness and piety, is understood. But this becomes degenerate, offending God
with foul idolatry and impiety ; all which by the metaphor of a vine, well planted but
much corrupted, is expressed in the two last places.
I.], METAPHORS FROM THE VINE, &C. 137
It is taken in an ill sense, Deut. xxxii. 32, 33, where mention is made of a vine,
grapes, clusters, and wine, expressing the cruel abominable wickedness of sinners.
Expositors are not agreed in what sense to take a vine, Hos. x. 1 ; but the most pro-
per interpretation seems to be this, "Israel is an empty vine," that is, it plentifully brings ,
forth fruit like a luxuriant vine, as if it would at once empty itself of all its fruit. Yet it
produces not good but bad fruit (it is the vine of Sodom and Gomorrah, Deut. xxxii. 32,
33, plentifully bringing forth wild grapes, Isa. v. 2,) for it follows, " He bringeth forth
fruit unto himself: according to the multitude of his fruit he hath increased the altars, &c.
See metaphor of a vine in the second book.
The phrase to sit under his own vine and fig-tree, is a description of security, peace,
and tranquillity, 1 Kings iv. 25, 2 Kings xviii. 31, for the Jews were wont to love their
vines and fig-trees beyond any other trees ; partly for the sweetness of the fruit, Judg. ix.
11, 13, and partly for the conveniency of the shade. For (as Pliny* calls them,)
branched or spreading vines, or (as Columella, Lib. iii. cap. 2, calls them,) such as are
perched upon rails or galleries in the form of an arbour, covering it on all parts, do afford
a cool and delightsome shade, for repose or bauquetting.
As to the fig-tree, (as Pliny-f- has it) its leaf is very large, and consequently very
shadowing, which may be gathered also from Gen. iii. 7.- This phrase " to sit under his
own vine and fig-tree" is metonymical, inasmuch as it is a sign of public peace and
tranquillity ; and synecdochical, inasmuch, as by these two species of trees and plants,
all sorts of vineyards, gardens, fields, &c., are understood : but metaphorically the
inward and spiritual peace of the kingdom of Christ is expressed by it, Micah iv. 4,
Zech. iii. 10, &c.
Wine, and new wine, signify as well the effects of divine mercy and grace, as
of wrath and vengeance. Examples of the former are to be read, Prov. ix. 5, Cant.
ii. 4, Isa. Iv. 1, Joel iii. 18, Zech. ix. 17; in which places by the metaphor of wine,
the blessings or benefits of the kingdom of Christ are expressed ; which are righteous-
ness, peace, and joy in the Holy Spirit. As natural wine is said " to cheer or make glad
the heart of man," Psal. civ. 15, and that "it cheers the heart of God and man," Judg.
ix. 13 ; so Jehovah is (as it were) cheered and delighted, with the conversion, faith, and
piety of men, Isa. Ixii. 5.
Examples of the latter are to be read, Psal. Ix. 3, and Ixxv. 8, Illyricus says, that
" by this similitude he signifies most heavy afHictions," &c. Key. xiv. 10, and. xviii. 6,
&c. ; Isa. i. 22, " Thy wine mixed with water," denotes the corruption of all orders in
Israel, as the foregoing and following words show. The Septuagint renders it 01 Ktur^oi,
iroy mffyovfft TOV oivov vSan, " thy taverners mix wine with water," from whence they say that
metaphorical speech of Paul is deduced, 2 Cor. ii. 17, " For we are not as many,
Ka.v-fi\evovTs, TOV \oyov TOV eov, taverning the word of God." This word Kainri\eveiv (which
our Bibles render corrupting the word of God) is very emphatical, J it is a metaphor
taken from hosts, victuallers, innkeepers, or rather tavernkeepers, who corrupt and
adulterate their wines ; by which the apostle elegantly inculcates two things,
(1.) Their adulterating the word of God by the mixture of their own fancies.
(2.) Their covetousness and study of filthy gain.
The verb Ka,tri}\evu is properly understood of wine-sellers, and is metaphorically trans-
lated to signify deceitful dealing, as it is expounded, 2 Cor. iv. 2.
Chrysostom Says, TOVTO eo-Ti /camjA.eu<rat OTO.V TIS voBevi) TOV oivov, OTO.V ris ^p-qii.a.Tuv trcoXi} oirep
peav eSei Sowai, in English, this is, (cauponari, to tavern, when any one adulterates wine,
hen any one sells a thing of that kind for money, which he ought to give freely. The
Syriae renders it, for we are not as the rest who mix, (or adulterate by mixtures, the
of God, &c. Jer. xxiii. 28, 1 Tim. vi. 5, 2 Pet. ii. 3
The dregs or lees of wine are metaphorically used two ways.
1. Either denoting very great calamities, Psal. Ixxv. 8, Isa. Ii. 17; upon which Illy-
r icus:|J "As the cup signifies its part of the cross and castigation, which God in his
time distributes or gives out to every one : so the dregs of that draught do signify
most bitter part of the calamity or punishment," see Ezek. xxiii. 32, 33, 34.
2. Sometimes signifying secure tranquillity, as Zeph. i.-12, "I will punish the men
settled (or concrete, curdled, thickened,) on their lees ;" that is. such as with great
xvii. Cap. 2. vites compluviatts. t Xz6. xvi. Cap. 29. \ Arct. Dr. tSciat. \\ tiicut pocu/am, c.
X
134
METAPHORS FROM THINGS GROWING- OUT OF THE EAItTH.
[BOOK 1
my heavenly Father hath not planted, shall be rooted up," which denotes such as are hete-
rodox, impious, or hypocritical, in the garden of the church, or in its outward communion
without the root of the matter. The word w planting attributed to God is sometimes taken
generally, and signifies to form or make, Psal. xciv. 9, "He that planted the ear, shall he
not hear;" that is, he that formed it. Sometimes specially; and signifies to carry on
bless, and increase with felicity, Exod. xv. 17, 2 Sam. vii. 10, Psal. xliv. 2, and Ixxx. 8
Isa. xl. 24, Jer. ,xii. 2, and xviii. 9, Ezek. KXXVI. 36, Amos ix. 15. ' '
On the contrary, to pluck up is put for to take away blessing, to destroy and punish, Deut.
xxix. 28, 2 Chron. vii. 20, Jer. xviii. 7, and xxxi. 28, Amos ix. 15.
Sometimes this plantation is most especially put to signify the restoration made by
Christ, and the sanctification of men to life eternal, Isa. li. 16, Psal. xcii. 13, 14, Kom. vi.
5 ; to which belongs the term engrafting, Bom. xi. 7, 19, 23, 24, put for the communion
of saints in the church. And in regard these things are effected by the preaching of the
word of God, therefore planting, (and watering, necessary thereunto) is attributed to the
ministers thereof, 1 Cor. iii. 6, 7, 8, where there is a most elegant subordination of
these planters and waterers to fov avfavovra, him that gives the increase, viz., Jehovah,
who by the ministry of the word effectually operates or works out, the faith and
salvation of men. To plant is said of a tent or tabernacle, because the chords
of a tent are^fastened to stakes fixed in the ground, as plants are fixed,. &c., Dan. xi
45.
A tree is often used by way of similitude ; but in a metaphor, which is a short or concise
similitude, sometimes it refers to man, Jer. xi. 19, Isa. Ixi. 3, Ezek. xvii. 24, 'Matt. iii. 10,
and xii. 33, Jude verse 12, by which is signified his condition whether good or evil.
Sometimes it relates to some certain, wholesome, or profitable thing, called for that reason
the tree of life, Prov. iii. 18, xi. 30, xiii. 12, and xv. 4.
More especially some certain names of good trees are put, Isa. xli. 19, Iv. 13, and
Ix. 13, to signify the amenity or pleasantness of the kingdom of Christ, and the va-
riety of its heavenly gifts, Zech. xi. 1, 2. Men of various or indifferent estates in
Israel; cedars, fir-trees, oaks, the trees of the wood are expressed by name. By
cedars a,nd. oaks mentioned, Isa. ii. 13, the nobility and great ones of the kingdom who
were proud and elevated, are noted. Hence the Chaldee renders it, "-The kings of
the people strong and mighty, and the tyrants of the provinces." The royal family of
David, from whence Christ according to the flesh was descended, is proposed by the
allegory of a cedar, Ezek. xvii. 22. " The lopping off boughs, and cutting down the
thickets of the forest," denotes the destruction of the people, Isa. x. 18, 33, 34, and :d.
24, Zech. xi. 1, 2.
That part of a cut tree, which is left above the earth is called the stock, stem, or trunk.*
Which word is metaphorically translated, to denote the mean and humble original of Christ
according to the flesh, or his temporal nativity from the progeny of David, Isa. xi. 1, "And
there shall come forth a rod out of the stem of Jesse, &c."
A beam SOKOS, and the disparate term itapQos, a mote, (which is a small splinter flying
out of a cleft piece of wood ; Hesych. & Aihen. Lib. 13) are used to express the difference
and degrees of sinners, Matt. vii. 3,4, 5, where Christ allegorically demonstrates the craft
of calumniators, who are mighty curious and inquisitive into the failings or infirmities of
others, (although slight like motes,) but very blind and dull in examining their own faults,
(though grievous, great and weighty, like a beam.) Here we have also an admonition
concerning our duty, which is first to search our own wallet, which hangs at our back, and
having well shaken it, and cleared it, we may proceed to the examination of our brother's
crime.
Thorns sometimes signify wicked and mischievous men, Numb, xxxiii. 55, Jo^-
xxiii. 13, (in which the enemies are emphatically called *" thorns and prickles in their
eyes ;" that is, such as are of all things most troublesome and hurtful, so as that the
eyes cannot endure, so much as a little chaff, mote, thoi'n, or prickle, without horrible
torment,) Psal. Iviii. 9, Jsa. ix. 18, x. 17, and xxvii. 4, Ezek. ii. 6, and xxviii. 24. Be- e
, also because of the similitude, 2 Sam. xxiii. 6, 7, Isa. xxxiii. 12, Nah. i. 10, Matt.
vii. 16, Luke vi. 44, itc. Sometimes thorns signify impediments met withal, HOS.
ii, G, " I will hedge up thy way with thorns," &c. Jer. iv. 3, Matt, xiii 7, 22.
slripts, truncxs.
1 METAPHOBS FBOM THE OLIVK-TBEE AND ITS FBTJIT. 135
'J
A. reed is a weak shrub, easily agitated or shaken by a small gust of wind, 1 Kings
. ^5 . sometimes denotes men that are inconstant, light, and of a doubtful faith, Matt.
X j V Luke vii. 24 ; sometimes men afflicted and penitent, called a " bruised reed," Isa.
*$ 3, viz., a reed of itself frail and weak, is much more weak if it be shaken and bruised.
Our Saviour therefore promises that he will not by any means break such, but rather
strengthen, consolidate, and heal them.
Sometimes it signifies men, great indeed, but unable to help, that are more mischiev-
ous and nought, on which some are apt to rely or depend, though to their loss, as such do,
ff ho lean on a weak and broken reed, to their own destruction, 2 Kings xviii. 21, Isa.
xxxvi. 6, Ezek. xxix. 6, 7. A rush or bulrush signifies men of the basest and lowest con-
dition, Isa. ix. 14, and xix. 1 5.
Wormwood, because of its ungrateful taste and extreme bitterness, is by a metaphor
brought to signify sometimes sin and evil, Deut. xxix 18, Amos v. 7, and vi. 12. See
Deut xxxii. B'2, Isa. v. 20, Eev. xiii. 11. Sometimes punishment or torment, Jer. ix. 15,
andxxiii. 15, Lam. iii. 15, 19. See Prov. v. 4.
So much of the species of things growing out of the earth, which yield any meta-
phors, to%hich we may fitly subjoin, where mention is made of the containing subject ;
which is,
(1.) A wood.
(2.) A garden.
A wood, inasmuch as it contains many barren trees, is a symbol of infidelity and impiety,
Isa. xxxii. 15 ; and because it is full of trees and shrubs, it carries the notion of an entire
army, Isa. x. B4, of both of which we have spoken before in the 10th chap., where we
spoke of Carmel and Lebanon.
A garden is the place of the most eminent and choicest plants and trees, especially
that first garden which we call Paradise. The church of Christ, Cant. iv. 12, is called
" a garden enclosed" (or barred.) A garden, because of it's spiritual fruitfulness ; barred
because hid to the world, " hid with Christ in Gocl," Col. iii. 3, " The world knoweth us
not," 1 John iii. 1. The same chunxh with its fruits of the Spirit, verse 13, is called
Paradise. Of which elsewhere.
Heaven, or eternal life is called paradise, Luke xxiii. 43, 2 Cor. xii. 4, Eev. ii. 7 ; the
reason of the metaphorical appellation being drawn from the extraordinary pleasantness of
that garden, and the great plenty of good things there.
Metaphors taken from the Olive Tree and its fruit.
Amongst the things growing in the land of Canaan, three are most eminent, by which
its goodness, fruitfulness, and other excellencies may be known, viz., the olive, which
is a tree the vine, which is a shrub and grain or corn of all sorts. All which are
joined together, Deut. xiv. 23, and xviii. 4, Psal. civ. 14, 15, 16, &c., Jer. xxxi. 12, Hos.
ii- 8, 22, Joel ii. 1 9, and in the common version, Gen xxvii. 37, Psal. iv. 7, 8, where the
Syriac interpreter expresses all three. #
From each of these, and things that bear affinity or relation to them, there are a great
delicate metaphors deduced in Scripture.
The people of Israel are called an olive, because of the great dignity with which they
invested by God, Jer. xi. 16, " The Lord called thy name, a green olive tree, fair,
and of goodly fruit;" as if he had said, thou hast been like a green and leafy olive, which
m ost beautifully flourishes, giving extraordinary hope of its fruit. But the antithesis fol-
lows " With the noise of a great tumult, (or tempests,) he hath kindled fire upon it, and
toe branches of it were broken ; that is, as Junius and Tremellius have interpreted it, " They
s hll be like encountering storms of winds, which rushing into this place shall shake down
toe flowers, break the branches, that is, they will destroy small and great. Afterwards they
^ill consume with fire the very town, as if it were the stump of a tree. That these things
We re transacted, the last chapters of the Kings, Chronicles, and Jeremiah do fully make it
Out ; verse 17, this olive is said to be " planted by the Lord," &c.
136 METAPHORS FROM THE YINF, &C. [BOOK 1,
Zech. iv., what are called "the two olives," verse 3, 11, 12, are said to be the "two
sons of oil," so. the Hebrew, verse 14, that is, two olives, plentiful, fat, having as it were,
a spring of oil, continually flowing. This metaphor signifies the perpetual supplies of spi-
ritual gifts to the Church through Christ, who was beyond measure anointed " with the oil
of gladness," Psal. xlv. 7, from whom believers have this unction, 1 John ii. 20, 27.
But this was spoken to in the chapter of anthropopathy.
Rom. xi. 17, " the church of Israel" is called an olive, eminent for fatness, whose root
Abraham may be said to be, with respect to the covenant God entered into with him, and
the promise of a blessed seed, divine benediction, and eternal life, made to his believing
posterity, (that is, his sons by faith, who believe as he did, such being only the sons of
Abraham), whether Jews or Gentiles, Gal. iii. 29. This being observed, it is easy for
any one to understand why the Gentiles are compared to a wild olive, and what this en-
grafting into the olive is ; and the partaking of its root, and fatness, (that is, the fatness
proceeding from the root, and diffused to the branches, by the hendiadys) as also the cut-
ting off the branches.
Rev. xi. 4, " the two witnesses" raised by God (by whom those sincere few teachers of the
Church, in the midst of the antichristian tyranny and fury preserved by God, are under-
stood, expressed by the number two, because "In the mouth of two or three witnesses
shall every truth be established," Deut. xix. 15, 2 Cor. xiil 1,) are called " two olives and
two candlesticks standing before the God of the earth." In the former metaphor we are
to understand the consolation of the word of God, given by the Holy Spirit, the oil of glad-
ness, as also fruitfulness in good works, as the olive is a most fruitful tree ; and constancy
and perseverance in the faith under persecutions, as the leaves of the olive do not wither,
but are always green, and the wood of the olive-tree never rots through age. In the lat-
ter metaphor divine illumination from the word of God is understood ; that this is taken
from the fore-cited place of Zech. iv. is evident.
Oil, the fruit of the said tree, is much valued, and much used amongst all sorts of peo-
ple and nations. In scripture-metaphors, sometimes it denotes an abundance of pleasant
and acceptable things, Deut. xxxii. 13, Job xxix. 6. Sometimes joy and refreshment of
mind, if considered with respect to the anointing, Psal. xcii. 10, and cxli. 5, Cant. i. 3,Isa.
Ixi. 3. The reason of the metaphor is taken from the fragrancy and wholesomeness of
this fruit. From hence we may in a manner give a reason for the name of Christ and
Christians, it being derived from the unction or anointing of the Holy Spirit, which is
compared to oil.
Isa. x. 27, there is mention made of oil, " And it shall come to pass on that day, that
his burden shall be removed from off thy shoulder, and his yoke from off thy neck, and the
yoke shall be destroyed from the face of oil, or from before the oil" which the Chaldee
expounds of the Messiah ; Junius and Tremellius follow that expression : " Propter oleum,
because of the oil, (or anointing,) that is, thou shalt be delivered by Christ, or for the
sake of Christ, in whom rests the Spirit of Jehovah, who anointed him, chap. Ixi. 1." The
cause of that deliverance and vengeance is intimated, viz., the promise sometimes made to
this people, of sending Christ to them, who is signified by the word oil, because he was to
be anointed with, " the oil of gladness above his fellows," &c.
Metaphors from the Vine, fyc.
A vineyard, the place where vines ars planted, in a continued metaphor and parable
signifies the Church as well of the Old as New Testament, Cant. viii. 11, 12, Isa. Hi. 1
and v. 1, &c., Isa. xxvii. 2, 3, 6, Matt. xx. 1, &c., of which pleasant similitude many have
written much. The quiet or free plantation of vineyards, exhibits the notion of spiritual
peace in the kingdom of Christ, Isa. Ixv. 21, 22. .See Deut. xxviii. 30, 39, 1 Kings iv-
25, Micah iv. 4, &c.
A vine sometimes signifies good, sometimes evil. Examples of the former are to be
read, Psal. Ixxx. 8, 9, &c., Isa. v. 2, 7, Jer. ii. 21, where the people of Israel introduced
into the land of Canaan, received as the people of God, that they may serve him constantly
in righteousness and piety, is understood. But this becomes degenerate, offending God
with foul idolatry and impiety ; all which by the metaphor of a vine, well planted l> llt
much corrupted, is expressed in the two last places.
!] -
METAPHOBS FEOM THE VINE, &C.
137
It is taken in an ill sense, Dent, xxxii. 32, 33, where mention is made of a vine,
grapes, clusters, and wine, expressing the cruel abominable wickedness of sinners.
Expositors are not agreed in what sense to take a vine, Hos. x. 1 ; but the most pro-
per interpretation seems to be this, " Israel is an empty vine," that is, it plentifully brings ,
forth fruit like a luxuriant vine, as if it would at once empty itself of all its fruit. Yet it
produces not good but bad fruit (it is the vine of Sodom and Gomorrah, Deut. xxxii. 32,
33, plentifully bringing forth wild grapes, Isa. v. 2,) for it follows, " He bringeth forth
fruit unto himself: according to the multitude of his fruit he hath increased the altars, &c.
See metaphor of a vine in the second book.
The phrase to sit under his own vine and fig-tree, is a description of security, peace,
and tranquillity, 1 Kings iv. 25, 2 Kings xviii. 31, for the Jews were wont to love their
vines and fig-trees beyond any other trees ; partly for the sweetness of the fruit, Judg. ix.
11, 13, and partly for the conveniency of the shade. For (as Pliny* calls them,)
branched or spreading vines, or (as Columella, Lib. iii. cap. 2, calls them,) such as are
perched upon rails or galleries in the form of an arbour, covering it on all parts, do afford
a cool and delightsome shade, for repose or bauquetting.
As to the fig-tree, (as Plinyf has it) its leaf' is very large, and consequently very
shadowing, which may be gathered also from Gen. iii. 7.- This phrase " to sit under his
own vine and fig-tree" is metonymical, inasmuch as it is a sign of public peace and
tranquillity ; and synecdochical, inasmuch, as by these two species of trees and plants,
all sorts of vineyards, gardens, fields, &c., are understood : but metaphorically the
inward and spiritual peace of the kingdom of Christ is expressed by it, Micah iv. 4,
Zech. iii. 10, &c.
Wine, and new wine, signify as well the effects of divine mercy and grace, as
of wrath and vengeance. Examples of the former are to be read, Prov. ix. 5, Cant.
ii. 4, Isa. Iv. 1, Joel iii. 18, Zech. ix. 17; in which places by the metaphor of wine,
the blessings or benefits of the kingdom of Christ are expressed ; which are righteous-
ness, peace, and joy in the Holy Spirit. As natural wine is said " to cheer or make glad
the heart of man," Psal. civ. 15, and that "it cheers the heart of God and man," Judg.
ix. 13 ; so Jehovah is (as it were) cheered and delighted, with the conversion, faith, and
piety of men, Isa. Ixii. 5.
Examples of the latter are to be read, Psal. Ix. 3, and Ixxv. 8, Illyricus says, that
" by this similitude he signifies most heavy afflictions," &c. Rev. xiv. 10, and. xviii. 6,
&c. ; Isa. i. 22, " Thy wine mixed with water," denotes the corruption of all orders in
Israel, as the foregoing and following words show. The Septuagint renders it 01 /ca^Xoi,
tuffyovffi roy oivov vSan, " thy taverners mix wine with water," from whence they say that
metaphorical speech of Paul is deduced, 2 Cor. ii. 17, " For we are not as many,
KTjjA.eu(>pT6s, TOV \oyov TOW eov, taverning the word of God." This word Kair-rt\5veiv (which
our Bibles render corrupting the word of God) is very emphatical.J it is a metaphor
taken from hosts, victuallers, innkeepers, or rather tavernkeepers, who corrupt and
adulterate their wines ; by which the apostle elegantly inculcates two things,
(!) Their adulterating the word of God by the mixture of their own fancies.
(2.) Their covetousness and study of filthy gain.
The verb /cavnyXejw is properly understood of wine-sellers, and is metaphorically trans-
ited to signify deceitful dealing, as it is expounded, 2 Cor. iv. 2.
Chrysostom Says, TOVTO ea-rt icairr]\ev(rai orav ris voOevy TOV oivov, ornv TIS XPW*' 1 ' "' ifu\ij oirep
psttv eSet Sowai, in English, this is, (cauponari, to tavern, when any one adulterates wine,
hen any one sells a thing of that kind for money, which he ought to give freely. The
tyriac renders' it, for we are not as the rest who mix, (or adulterate by mixtures, the
Wor d of God, &c. Jer. xxiii. 28, 1 Tim. vi. 5, 2 Pet. ii. 3
The dregs or lees of wine are metaphorically used two ways.
1- Either denoting very great calamities, Psal. Ixxv. 8, Isa. Ii. 17; upon which Illy-
1CUS: I1 "As the cup signifies its part of the cross and castigation, which God in his
n time distributes or gives out to every one : so the dregs of that draught do signify
most bitter part of the calamity or punishment," see Ezek. xxiii. 32, 33, 34.
Sometimes signifying secure tranquillity, as Zeph. i.- 12, "I will punish the men
(or concrete, curdled, thickened,) on their lees ;" that is. such as with great
Cap. 2. vites compluviattz. f Lib. xv i- C a P- 29. t Aret. Dr. 8clat. \\ tUcut poculum, c.
T
138 - METAPHORS FROM CORN, &C. [BOOK 1
security, tranquillity, and self-conceited firmness stick close to their wickedness, mocking
and deriding both God and men. See Jer. xlviii. 11, with Isa. xxv. 6.
A vintage and gleaning, Judg. viii. 2, " Is not the gleaning of the grapes of Ephraim
better than the vintage of Abiezer ?" By the vintage he understands the fight itself'
by the gleanings, the pursuit of the flying enemy; as if he' had said, we Abiezerites
have not acquired so much honour by fighting, as you. Ephraimites have by your brave
pursuit of those we routed, when ye took their leaders, who, had they been safe, (the
enemy being not else truly overcome) might easily have recruited their army.
The text, Jer. xlix. 9, is to be expounded by a metaphor, "If the grape-gatherers
come to thee, will they not leave (some) gleaning grapes ?" The Chaldee renders it
thieves or robbers; like grape-gatherers. The same form of speaking, Obad. verse 5,
(properly to be understood) is proposed by way of interrogation : "If the grape-ga-
therers came to thee, would they not leave some gleanings?" as if he had said they "would;
but thine enemies sent by me, will carry away all that is yours, even to the very glean-
ings, see Jer. vi. 9. In that symbolical vision, the vineyard denotes the judgment of
God against the church's enemies, Rev. xiv,. 18, 19. The rea&on of this metaphor
is, because in a vintage or wine harvest, the vineyard together with its fruit is stripped
of all, and left as it were desolate. Hence it is that little gleanings, (small clusters
remaining on the vine, after the vintage is over, because hid behind the leaf,) denote
a small remnant of people after war or other public calamity, Isa. xvii. 6.
So the verb (racemare,) to glean, (viz., to gather the little clusters after the vintage,
Lev. xix. 10, Deut. xxiv. .21,) denotes the destruction of such as survived the former
calamity, &c., Jer. vi. 9, &c. 5 Judg. xx. 45.
A wine-press, (where the grapes are bruised, and the juice squeezed out,) denotes
divine vengeance, Isa. Ixiii. 3, Lam. i. 15, Eev. xiv. 19; so Joel iii. 13, " Come, get
you down, for the press is full, the fats overflow," &c. ; this is a divine call to the
angels, (or strong ones of God,) to proceed to the execution of his vengeance against Ms
impious enemies of whom he subjoins, " for their wickedness is great."
Metaphors from Corn, &c.
A field, the place of the production of corn or grain, denotes in a parable the
people of God or the Church of Christ, Matt. xiii. 8, 23, 24, 31, 38, Luke viii. 8, 15,
to which refers the similitude of the apostle, Heb. vi. 7, 8, whose* Apodosis, (reddition,
or answering part of the comparison,) is not expressly set down, yet it is tacitly
hinted at by the terms rejection, cursing, and burning, verse 8, that is, that un-
believers and wicked men, who like a field untilled bring forth thorns and briars,
and act nothing but evil, shall be reprobated of God, cursed and consumed in ever-
lasting fire : whereas, on the contrary, believers and godly men shall receive the bles-
sing of God, because like a fertile field of which he speaks, verse 7. The apostle
Paul by a metaphor calls the church, thef husbandry or tillage of God, 1 Cor. iii. J >
or rather a field, which is spiritually tilled by the apostles and other ministers of the
word, as verse 6, 7, 8, is intimated.
Ploughing is a preparation of the field for sowing ; by which calamity and affliction
are sometimes noted, Psal. cxxix. 3, (see the express similitude, Isa. xxviii. 24, 26.)
The reason is taken from the cutting or (as it were) wounding of the field, by the ploug"'
share. Som'etimes the life and actions of men whether good or evil.
Good, as Jer. iv. 3, " Break up your fallow-ground, and sow not among thorns." HOS-
x. 12, " Sow to yourselves in righteousness, reap in mercy: br-eakup your fallow-ground)
&c. ; where by the term ploughing, true repentance, and the culture or dressing of piety
is understood : the reason is taken from the end and effect of ploughing, which^ is to
pluck up and destroy thorns, briars, and the roots of bad herbs, and rightly to dispo se
the field to bear good fruit. Examples are to be read, Job iv. 8, Hos. x. 13, P roV *
xxi. 4.
* airoSocris posterior jtars comparalionis opposila protasi. Cal. -f -yztapyiov, agricolationem-
pABT I.] METAPHORS FROM CORN, &C. 139
judg. xiv. 18, to plough with one's heifer, is to use another's help (where the reason
I O f the continued metaphor is very congruous.) The speech is of the marriage of Samson,
hose bride was fitly compared to an heifer, as being now under the same yoke with her
husband, from whence the name, Conjugium, or yoke-fellow comes. Hence Horace Lib. ii.
Carm. Od, 5, compares a proud and lascivious maid to an untamed heifer, &c.
To plough is properly to turn the divided earth, so as that the inner or under part
may be heaved up to the superficies, or stop ; and metaphorically (/iera^opt/cws) denotes
a search or thorough inquisition into secret or inward things. The sense therefore of
Samson's phrase is, that it would be impossible for them to have, found out the meaning of
his riddle, unless they had drawn out (by some subtlety) the original and sense of it from
Ms spouse.
Luke ix. 62, " No man, having put his hand to the plough, and looking back, is fit for
the kingdom of God :" as if he had said (according to Erasmus's paraphrase,) " This is the
most arduous and chief business, (viz., of my discipline and Gospel preaching,) that he who
once enters into a profession, is concerned by continual care and study to proceed to more
perfection, and not to suffer -his heart or mind to decline, or draw back to the sordid cares
or desires of things past." This metaphor is taken from husbandmen, who are obliged
to a continual and uninterrupted care and study, in tilling and ploughing their fields, which
agrees well with 1 Cor. iii. 9, as before.
Corn and wheat metaphorically denote whatsoever is good and profitable, Psal. Ixxii.
16, " There shall be an handful of corn in the earth upon the top of the mountains ; the
fruit thereof shall shake like Lebanon," &c. The sense or meaning is, that in the time of
the Messiah, (of whom the whole Psalm treats) all things will be happily and divinely blest,
which by the increase, (or multiplication of little corn,) in unfruitful fields, such as by
mountain-tops increasing with great plenty, is expressed.. See Jer. xxiii. 28, " What is
the chaff to the wheat ? saith the Lord," that is, wherein do the false prophets and their
doctrine agree with the prophets and the word of the Lord ? The Chaldee expounds it of
the righteous or believers : " Behold as chaff differs from the wheat ; so the righteous
differ from the wicked, saith the Lord." With which exposition, Matt. iii. 12, and xiii.
29, 30, agree. By wheat, the righteous and believers are understood, to whom in the
first place chaff, in fhe latter tares, that is, impious, unbelieving, and condemned persons
are opposed. In the former metaphor, manna rained from heaven is called the corn of
heaven, Psal. Ixxviii. 24 ; because it was like corn or wheat, and was equally useful in
point of nourishment.
Harvest is the seasonable time. of gathering in corn or any other fruit ; from which some
metaphors are deduced, and that in a two-fold manner.
1. Men are proposed as the efficient cause or harvest-men. Or,
2. As the object, that is, handfuls or fruits measured.
. la the first sense, harvest, answering the expectation or hope of the husbandman,
denotes the reward of piety, or the punishment of the ungodly ; for as every one sows so
he shall reap, Gal. vi. 7, as the apostle speaks in general terms. And more especially
subjoins the harvest and reward of good and bad works, verses 8, 9. The harvest is
taken for the reward of piety, Psal. cxxvi. 5, 6, where the state of the godly sowing in
this world, and the enjoyment of glory in the heavenly life, by harvest or reaping, is by a
metaphorical phrase expressed. See Hos. x. 12, 2 Cor. ix. 6, &c., Job iv. 8, Prov. xxii.
8, Hos. viii. 7, to set an harvest for any, Hos. vi. 11, is to seduce to idolatry, &c., and so
give cause for being divinely punished, upon which place see Tarnovius in his comment,
Junius, Tremellius, and Piscator.
2. Because tw<5 things are most remarkable in harvest, viz.,
(!) That corn or fruits, are cut or plucked down, and so wither.
.(2.) That they are deposited or placed in barns, &c., to be preserved for use, there
ai 'ises a two-fold metaphorical notion from the term harvest.
. I- To denote the judgments of God, Jer. li. 33, Joel iii. 13, Eev. xiv. 15, 16, 17, where
II is evident from verse 19, that the wrath of God is noted.
2 - The gathering -of the church, Matt. ix. 37, 38, Luke x: 2, John iv. 35, 38. In
tlj e former places the wicked are (as it were) mowed or reaped clown, and like tares
140 . METAPHOES FUOM CORN. [BOOK \
cast into the fire, as Christ speaks of the harvest of the last or eternal judgment, Matt, xiij
39, &c. In the last place the godly are (as it were) placed in a garner fit for use, &c.
Besides what is spoken of harvest denotes the /benefit of freedom, (or deliverance)
Jer. viii. 20, " The harvest is past, the summer is ended, and we are not saved ;" that is
all the benefits of the hoped-for salvation and help fail us, and we consequently perish'
For joy is commonly figured in scripture, by harvest and vintage, which is at the end of
summer, Psal. iv. 7, Isa. ix. 3. In both those times, (viz., of the receiving corn and wine,)
there is matter of joy to men. - ,
The ministers and preachers of the word of God are metaphorically called hy Christ
harvest-men or reapers, in this spiritual harvest, which is the gathering of the church
John iv. 36, 37, 38, where there is an eminent comparison of those which sow and those
which reap, &c., where, by sowers understands the prophets of the Old Testament ; and
hy reapers the apostles he sent in Gospel-times. The prophets promulgated the promises
of Christ's heing to come, and so, as it were, did throw the seeds of universal Gospel-
preaching. The patriarchs and prophets weeded, and cleared the field of God, of thorns
and briars of idolatry, hy the preaching of the law, as before, &c.
Matt. ix. 37, 38, Luke x. 2. The ministers of the word are called epyarai labourers, in
this spiritual harvest. In which places we are taught the great necessity of a ministry in
the church, as well as of labourers to save and gather the harvest-fruit.
Threshing in scripture metaphorically denotes punishment and calamity, Isa. xxi. 10,
" my threshing, and the son of my floor ;" we render it " corn of my floor ;" so hy an
apostrophe, he calls the people of God, who were grievously afflicted in Babylon, and as it
were threshed and winnowed upon a floor, till separated from its chaff and husks. See
Jer. li. 33, Amos i. 3, Micah iv. 13, Hab. iii. 12, Judg. viii. 7, Isa. xxviii. 27, 28.
Chaff and stubble which is separated from the corn by threshing, winnowing, or
sifting, signifies the destruction of the wicked, Obad. verse 18, Mai. iv. 1, Matt. iii. 12,
Luke iii. 17. It denotes false doctrine, 1 Cor. iii. 12, with which may be compared, Jer.
xxiii. 28, see Psal. i. 3, 4, and Ixxxiii. 13, 14, Isa. xvii. 13, and xli. 2, Jer. xiii. 24, Hos.
xiii. 3, Zeph. ii. 2, &c.
"Winnowing denotes the scattering of enemies, as chaff is blown away from the grain
when winnowed, Jer. li. 2, and xv. 7, also the separation of the godly from the reprobate,
Matt. iii. 12, in which allegorical speech by a\wa, the floor, we are to understand the
church of Christ, scattered through Judea and the whole world ; by TTVOV, the fan, the
means by which Christ separates believers from hypocrites and wicked men, which means
are the preaching of the Gospel, the cross and tribulation, and lastly eternal judgment ; by
the purging of his floor, the very act of separating ; by wheat, believers ; by chaff, repro-
bates ; by the garner or barn, the kingdom of heaven and eternal life : and by unquench-
able fire, hellish and eternal punishment, &c.
Sifting denotes diabolical temptation, Luke xxii. 31. The grain thereby is jum-
bled and agitated, Amos ix. 9 ; and some get or drop through, and are lost among the
chaff and dust. Thus Satan would confound the disciples of Christ, shake off then'
faith, and by his temptations pluck them away from Christ. And as sifting is a means
to cleanse the corn, so Christ by these trials and afflictions purges his disciples, as grain
is cleared from chaff, and most wisely converts those malignant artifices of the devil
unto good, &c.
Grinding, by which grain is bruised, broken small, and reduced into meal fit to he
made into bread, Isa. xlvii. 2, is used to describe most hard servitude and captivity-"
" Take the millstones and grind meal " in the eastern countries, it was counted as
a slavery or servitude to be committed to the mill, or bakehouses, as men esteem it
to be committed to the gallies. (See Exod. xi. 5, Judg. xvi. 21.) By this speech the
prophet would signify, that that queen of Babylon, the mistress of kingdoms, that is, tender
and delicate, shall be obnoxious to most abject servitude, and that there will come an e3C "
treme change of her splendour, &e. .
PART
METAPHORS FEOM THE PARTS OF LIVING CBEATURES.
141
Job xxxi. 10, "Let my wife grind to another," that is, as Illyricus expounds it, "le*
r be the basest of servants to another," or as Vatablus says, " let her be forced away
me and become another's," &c.
Bread, made of meal, that staff of life, sometimes denotes joyful, sometimes mournful
things.
1. Joyful, as Psal. cv. 40, " He satisfied them with the bread of heaven ;" manna is
called the bread of heaven, because it was food for the Israelites, and served for bread ;
and Psal. Ixxviii. 25, it is called, "the bread of the mighty," (or of the strong,) that is,
tyyehav Tpo<jrri, Angelorum, esca. Sap. 16, 20, as the Chaldee, the Septuagint, the Vulgate
Version, and Luther render it, the " bread of angels ;" that is, such bread as the heavenly
administrators of the divine will shall supply you with, and not any human help. And
they are said to be strong, because God communicates such power to them, &c. When
Christ calls himself the Bread of Life, having respect to manna, it is an evident metaphor,
John vi. 32, 33. Life eternal is expressed " by the eating of bread in the kingdom of God,"
Luke xiv. 15, and xxii. 30. By eating of "stolen bread or drinking of stolen waters,"
prov. ix. 17, the breach of wedlock, or that short and wild lust of the flesh which is in
adultery, is understood, and which destruction and eternal death accompany. See Job
xx. 5, &c.
2. It signifies mournful or sad things, Numb. xiv. 9, " Fear not the people of the land,
for -they are bread for us ;" that is, we shall easily overcome and consume them, as if they
were our bread. It agrees hereto that bread, and war, or fighting, come from the same
Hebrew root and original; and that the sword is said to eat when it kills, 2 Sam. xi. 25.
Affliction and calamity are expressed by the " bread of tears," Psal. Ixxx. 5, in which
sense also tears are said to be the bread (or meat) of man, day and night, Psal. xlii.
3.
Leaven, (made of a sharp or sour mass) taken in an evil sense, denotes the cor-
ruption of doctrine, Matt. xvi. 6, Luke xii. 1, Hypocrisy, (that is, a dissembling
of true religion,) sometimes wickedness and depravity of life, 1 Cor. v. 7, 8. The reason of
both is evident from the operation of ferment or leaven, a little of which penetrates
the whole lump, making it sour and acid: so false doctrine and impiety of manners,
easily penetrates to the seduction of others, and unless speedily prevented, will quickly
infect and contaminate the whole. The text which we translate, " My heart was
grieved," Psal. Ixxiii. 21, in the Hebrew is, my heart is fermented, (leavened or
grown sharp,) that is, it is embittered, and full of perturbation The Chaldee, it is anxious
or saddened, &c.
Of Metaphors from the Parts aad Members of living Creatures.
We are distinctly to consider of brutes. As,
(1.) Their parts and members.
(2.) Their general names, effects, and adjuncts.
(3.) Then* several species or kinds.
Their parts and members, we will recite in that order nature has disposed of them.
What concerns the head of brutes we shall expound, when we treat of their respective
species.
The horn of some four-footed beasts, their principal ornament, and the instrument
whereby they exercise their strength and defend themselves, is variously used in scripture
metaphors.
1. It denotes power, strength, glory, and courage, 1 Sam. ii. 1, Job xvi. 15, Psal. Ixxv.
10, Ixxxix. 17, 24, cxii. 9, and cxlviii. 14, Jer. xlviii. 25, Lam. ii. 3, 17, Ezek. xxix. 21,
Amos vi. 13. An iron horn is a symbol of great power and strength, Micah iv. 13. So
the horn of the unicorn is mentioned, a beast of more strength than others, Deut.
17, Psal. xxii. 21, and xcii. 10.
2. It denotes rule or government, the majesty of which consists in power, forti-
and strength, (some say, because the king is eminent in dignity above all his
People, as the horn is above all the members of the creature) 1 Sain. ii. 10, " He shall
ex alt the horn of his anointed," where the holy woman, (viz. Hannah) has respect to the
142 METAPHORS 'FKOM' THE PARTS OF LIVING- CBEATtJBES. [BOOK 1
kingdom of the Messiah. The Chaldee renders it* kingdom, both here and in j eri
xlviii. 25.
Psal. cxxxii. 17, " There I will make the horn of David to bud ;" that is, I will am-
plify, enlarge, and propagate the strength of his kingdom. This also most perfectly ap.
pertains to the Messiah, David's Son. Chaldee : " There will I cause to bud a precious
king to the house of David." See 1 Chron. xxv. 5.
This signification of power, and a kingdom, is proposed, as it were, by a lively meta-
phor and similitude, in that symbolical action of Zedekiah the false prophet, 1 Kings xxii.
11, also in the prophetical visions, Dan. vii. 7, 8, 21, and viii. 3, &c., Zech. i. Id, & c<)
where the fierce and strong enemies of .the church are understood, Kev. v. 6, xii. 3, xiii'
1,11, and xvii. 3, 7, 12, 16. " . .
To push with the liorn,f metaphorically signifies, an exerting or putting forth of
strength or power against the enemy in fighting, Deut. xxxiii. 17, Psal. xliv. 5, 6, 1
Kings xxii. 11, Dan. xi. 40.
In other things a horn signifies,
1. A more eminent place, Isa. v. 1, " My beloved hath a vineyard, in the horn of the
son of oil ;"- so the Hebrew, that is, in a sublime and very fat place. The land of
Canaan, which flowed with milk and honey, seems to be signified by this description;
for. into this, the people of Israel were like a vine, transplanted or translated, Psal.
Ixxx. 8. ,
2. Sometimes angles, corners, or eminences, having the form of horns, Exod. xxvii. 2,
and xxix. 12, Lev. iv. 7, 1 Kings i. 51, Jer. xvii. 1, and elsewhere ; so in the Syriac and
Chaldee tongues the extreme or angular point.J
3. Splendour or a sparkling ray, like a horn, Hah. iii. 4, " And his brightness was as
the light, he had horns (or as the Chaldee has it, bright beams) coming out of his hand."
Hence the verb pp signifies to diffuse beams in the likeness of horns, Exod. xxxiv. 29,
30, 85, where the speech is of Moses, when his face shined. Chaldee: " The splendour
of the glory of his face was multiplied ;" to which version Paul seems to have respect, 2
Cor. iii. 7, &e.
A mouth, because it is hollow, concave, and open, and the beasts' instruments of biting,
has therefore two metaphorical notions.
(1.) The orifice of any thing, an entrance or gaping hole, and so it is said, Gen. xlii.
27, " The sack's mouth," Gen. xxix. 2, 3, 8, 10, " The well's mouth." Also of a den,
Josh. x. 18, 22, 27. Of- the robe and habergeon, Exod. xxxix. 24, for so the Hebrew,
Psal. cxxxiii. 2. Of the gate of a city, Prov. viii. 3. Of the brook, Isa. xix. 7. The
" edge of the sword," by which (as it were it bites,) hurts and cuts, Gen. xxxiv. 26,
Exod. xvii. 13, Numb. xxi. 24, Deut. xiii. 15, and elsewhere. Of the file it is said, Sam.
xiii. 21, " A file having mouths," that is, full of incisures, the better to sharpen iron.
So when mouths in the plural are attributed to a sword, it denotes its two edges, Judg.
iii. 16, Psal. cxlix. 5, 6, Prov. v. 4, so to a rake or harrow, Isa. xli. 15. See 2 Kings
x. 25, ,and xxi. 16, Ezra. ix. 11, &c.
What are done by the mouth, tongue, and teeth of beasts, we will here together dis-
patch.
To bite)] (for the most part attributed to serpents, Numb, xxi 6, 7, 8, Gen. xlix. 17,
Eccles. x. 8, 11, Jer. viii. 17, Amos ix. 3, &c.) is put for hostile invasion, spoil, and
tearing in pieces, Hab. ii. 7. For the pains of body or mind, by reason of drunken-
ness, or the relics of wine ; Prov. xxiii. 32. For usury, Exod. xxii. 25, Lev. xxv. 36,
Deut. xxiii. 19, Psal. xv. 4, 5, Prov. xxviii. 8, Ezek. xviii. 8, 13, 17, and xxii. 12. So
Lucian calls it devouring usury. It is said of false prophets that they " bite with their
teeth," Micah iii. 5, that is, like wild beast they tear and destroy the flock. Others
think this phrase to be no metaphor, but to be understood of the eating of pleasant food.
To eat and devour, ta in a metaphorical signification, is the same with (to de-
stroy and consume,) Exod. xv. 7, Isa. ix. 12, " The Syrians before, and the Philistines be-
hind, and they shall devour Israel with the whole mouth " that is, after the manner of
ravenous beasts, they shall most inhumanly .treat them, captivate, spoil, and consume them-
* note, f Cornupetere rm \ Buxtorf. in Lexic. Chald. Syriaeo, p, 511,512.
PAB T I.] METAPHORS . FROM THE PARTS OF LIVING CREATURES. 143
To swallow, gulch down, &c., is of the same metaphorical notation, 2 Sam.
xvii. 16, Job x. 8; xx. 18, and xxxvii. 20, Psal. xxxv. 24, 25, lii. 5, 6, cvii.
gg 27, and cxxiv. 3, Isa. iii. 12, and xxviii. 7, Lam. ii. 2, Hos. viii. 8, Hab. i. 13,
1 Cor. xv. 54, 2 Cor. ii. 7, 1 Pet. v. 8, Numb. iv. 20, Prov'. xix. 28. To lick, has
the same signification, Numb. xxii. 4, of which, and the tongue, we have treated
before.
A tooth, metaphorically denotes a promontory or sharp rock hanging over or formed
like a tooth, 1 Sam. xiv. 4, Job xxxix. 28. But when teeth are attributed to men, it
denotes virulence, and a.hostile power ; the metaphor being taken from beasts, who for
the most part when they fight, use their teeth as offensive weapons to annoy those they
set upon, Psal. iii. 7, Ivii. 4, Iviii. 6, 7, and cxxiv. 6, 7, Job xxix. 17, Prov. xxx.
14, &e.
A lip, metaphorically signifies a bank of a river, or the mouth of a vessel, Gen. xxii.
17, and sli. 17, 1 Kings vii. 23, 24, 26. 2 Kings ii. 13, 2 Chron. xx. 2.
The hinder part of the neck (cervix) if hard, [or to be hardened,] be added, metaphori-
cally denotes contumacy, stubbornness, and a refractory mind ; the metaphor being taken
from horses, or other untamed beasts, who being wild and ungovernable, will not suffer
their necks to be bended as the rider would have it, Exod. xxxii. 9, xxxiii. 3, 5, andxxxiv.
9, Deut.-ix. 6, 13, and xxxi. 27, 2 Kings xvii, 14, 2 Chron. xxx. 8, and xxxvi. 13, Isa.
xlviii. 4, Jer. vii. 26, and xix, 15, Nehem. ix. 17, 29, Prov. xxix. 1, Psal. Ixxv. 5.
The word to behead, metaphorically signifies, to demolish or break down, Hos. x. 2,
" He (that is; God) shall behead their altars." They had certain altars placed', aloft, as
if they had little heads, and also horns, &c.
The wings of a bird, because
1. They are its outward members. And
2. Because they sometimes expanded at large. And
3. Because they are the instruments of swift flight through the air ; do yield a threefold
metaphor.
(1.) They denote the extreme or outward part of a garment, Numb. xv. 38, Kuth iii.
9, 1 Sam. xxiv. 5, Jer. ii. 34, Hag. ii. 12, Zech. viii. 23.
(2.) The sides or disposed ranks of a whole army, Isa. viii. 8, Dan. ix. 27. The ex-
treme or remote parts of the eaxth, Job xxxvii. 3, Isa. xi. 12, and xxiv. 16, Ezek. vii. 2,
&c. . .
(3.) The wings of the sun and the morning are the first rays of light suddenly (like
wings) expanded over the whole earth, Psalm cxxxix. 9, Mai. iv. 2. On the contrary,
Virgil thus speaks,
" Nox ruit, etfuscis tellurein amplectitur alis." .
Night rushes on, and does the earth embrace
With swarthy wings ;
The wings of the wind denote its celerity and impetuous course, 2 Sam. xxii. 11,
al. xviii. 10, -and civ. 3. These three attributes of wings meet in one text, Isa. xviii. 1,
"Woe to the land the shadow of wings," so the Hebrew. Where by those shadowing
wings, are understood the sails of ships, which are the extreme parts expanded in
form of wings, and when filled with wind, are the cause of the ship's swift motion ;
a nd are withal a shadow to the sailors : the Chaldee has it thus, woe to the land, to
which men come from a far country in ships, and their sails are expanded like an eagle,
which flies with his wings. Junius and Tremellius by wings understand the coasts of
the land, that is, a land shady because of the great and opacous mountains that environ
ttj such being every where about the Red Sea, as Strabo in his last book of o-eooraphy
tells us. ~ . &
.To fly, which is the property of birds, signifies in a metaphor to be carried or sen*
With a swift and very speedy dispatch, Isa. vi. (5, and xi. 14, Dan. ix. 21, Psal". xci. 5,
METAPHORS . FROM THE PARTS OF LIVING- CREATURES.. [BOOK 1
it is elegantly attributed to the eyes, Prov. xxiii. 5, " Wilt thou cause thine eyes to fly
unto that" that is, wilt thou cast thine eye upon it, with most intent and earnest desire ?
And to a sword, Ezek. xxxii. 10, " When I shall cause my sword to fly," so the Hebrew
that is, when I shall flourish or brandish my sword. This is spoken of the true God bv
an anthropopathy, when he threatens destruction and death.
To fly signifies also to vanish and perish, Job xx. 8, Prov. xxiii. 5, Hos. ix. 11. "J
fly upon, the property of rapacious creatures, signifies to rush suddenly upon a thing, as 1
Sam. xiv. 32, " The people flew upon the spoil," &c.
The heart of a living creature, because it is in a manner in the middle of the breast
and within the body, by a metaphor is put for the middle of any thing, and also the
inward part ; Deut. iv. 11, "And the mountain burnt with fire unto the heart of heaven,"
that is, the middle of the lower heavens. 2 Sam. xviii. 14, " In the heart of the oak,'"
i. e. in the middle, &c. See more examples, Exod. xv. 8, Psal. xlvi. 2, 3, Prov.
xxx. 19, Ezek. xxviii. 2, Jonah ii. 4, Jer. li. 1. So the belly, is put for the middle
place of a thing, 1 Kings vii. 20. The reins, for grains of wheat, as before, chap. vi.
The tail, the hindermost .part of the creature, is put for the extremes of any thing,
Isa. vii. 4, " The tails of the firebrands," that is, the very ends almost burnt, which can
do nothing but smoke, and will be quickly consumed. By which the two kings that
were adversaries to the Jews are understood as before. Sometimes the head and tail
are joined together, the first signifying dominion, the other subjection and servitude,
Isa. ix. 14, " The Lord will cut off head and tail,'' that is, high and low, the courageous
and the abject, .(which by another metaphor of branch and bush is also there expressed,) he
adds, verse 15, " The eminent and honourable, he is the head: and the prophet that teach-
eth lies, he is the tail," which phrase renders them most abject and detestalble before God.
Illyricus,* " The tail is interpreted of seducers, whether because of the extreme vileness
of their life, or because they voided the venomous excrements of Satan, or because they
wagged when they flattered men, so as dogs fawn with a motion- of their tail." Deut. xxv.
18, what we read in our English version, " he smote the hindmost of thee," in the Hebrew
is, [he smote thy tail,] that is, the rear of the army. The Chaldee, <f and he slew all of
thine that were loitering behind thee.*' See Josh. x. 19.
The heel, the extreme part of the foot, by a metaphor signifies, the ends, bounds, or
limits of a thing, Psal. cxix. 112, also the gain, fruit, of reward, which is the end of the
work, Psal. xix. 11, &c. " To lift up the heel," Psal. xli. 9, is said of a refractory enemy,
and a contriver of mischief, the metaphor being taken from the kickings of stubborn and
angry horses. See John xiii. 18, Deut. xxxii. 15, 1 Sam. ii. 29. Of the phrase to kick
against the pricks, we will treat hereafter.
Here we will add some certain hornogeneal or similar part of an a.nimal, for what we
have hitherto spoken of, are (according to a physical notion or distinction) heterogeneous,
or dissimilar.
A bone, because it is hard and white, has two metaphorical notions : And,
1. Denotes hardness and inhumanity of mind, Prov. xxv. 15,-" A soft tongue break-
eth the bone ;" that is, even the most hard-hearted and severe man, or the most grievous
and rigid anger : so Gideon pacified the Ephraimites, Judg. viii. 1, 2, 3 ; and Abigail
pacified David, when he intended to destroy Nabal, 1 Sam. xxv. 24, and the following
verses.
2. It denotes white like a bone, 2 Kings ix. 13, " Then they hasted and took every
man his garment, and put under him cnrlw upon the bone of the stairs;" that is, a step
white as a bone. Others interpret this phrase as metonymical, imagining the steps to be
of ivory, or some other sort of bone. The Chaldee turns it, upon the step of hours : un-
derstanding (as Schindler thinks) a dial cut into the stone, in which were signed degrees,
by which the hour of the day may be found by the sun-shine. E. Kimchi, " upon the
highest step amongst the steps," &c.
* Col. 110.
BOOK I.]
METAPHORS FROM THE 1>ARTS 'OF LIVING CKKATURES.
145
Marrow, the inward fat of the bones, because it is the sweetest part of the flesh,
communicating vigour to the bones, and all the body, affording it a grateful aliment,
by a metaphor is put for any good thing, Isa. v. 17, and is mentioned in the description
of the heavenly banquet, Isa. xxv. 6. Fat is of the same signification, Gen. xlv. Itf,
Numb, xviii. 12, 29, 30, 32, Deut. xxxii. 14, Psal. Ixxxi. 16, and cxlvii. 14, in both which
last places the Hebrew text is, " the fat of the wheat."
Fat, is put for the goodness and fruitfulness of land, Gen. xxvii. 28, &c. ; for rich
and powerful men, Psal. xxii. 29 ; and because fatness and full-feeding make beasts
grow wanton and wild, therefore the term is translated to men enriched by God, and
so grown rebellious and wicked, Deut. xxxii. lo, Job xv. 27, Psal. xvii. 10, and
Ixxiii. 7, &c. See Isa. vi. 10. " The fatness of God's house," denotes plenty of heavenly
blessings, the similitude taken from banquets. See Isa. xxxiv. 6, &c.
Blood is metaphorically put for that which for redness is like a bloody colour, for
which reason it is attributed to wine, Gen. xlix. 11, Deut. xxxii. 14. Of the place in
Ezek. xix. 10, " Thy mother was as a vine * in thy blood," &c. Illyricus in
Clave, Col. 1 087, thus says, " I believe that blood is there to be taken for wine, and we have
heard before that it is sometimes so taken." Others understand it of native, (or natural)
juice. Some also understand the beginning or birth : that is, when she first brought thee
forth, she was strong and flourished. Junius and Tremellius render it, " in thy quiet (as
derived of on siluit, quievit,} that is, in former tranquillity. Others, in thy likeness (from
ncn similisfmt, he was like,) which the Chaldee also respects. It is said when the moon
is eclipsed, that it shall be turned into blood, Joel ii. 31, with iii. 15, upon which
Schindler,-}" in an eclipse, the moon is red like blood, because its proper light is mixed
with the shadow of the earth, and causes redness.
Flesh, made and nourished by blood, denotes a frail and weak thing, as that which
is frail, and obnoxious to death and corruption, Psal. Ivi. 4, and Ixxviii. 39, Isa. xxxi.
3, Jer. xvii. 5. It is likewise put for that which is mild, tractable, and obsequious, Ezek.
xxxvi. 26.
Milk, for its sweetness and very great use, is metaphorically brought to describe the
blessings of the Messiah, Isa. Iv. 1, Joel iii. 18. In the New Testament,
1. It denotes the most sweet and sincere word of Christ, 1 Pet. ii. 2. The word is
called milk, and is compared to it in this place.
(1.) Because of its unmixed simplicity, and whiteness or candour ; for as milk is not
a liquor composed by human art, but made by nature itself, so the word of God owns not
men for its author, or original, but Jehovah alone, 2 Pet. i. 21.
(2.) Because of its sweetness and pleasantness, of which see Isa. KXV. 6, Psal. xix. 10,
11, and cxix. 103, Prov. xxiv. 13, 14.
(3.) Because of its utility in feeding and preserving our souls to eternal life, 2 Tim.
iii- 16, 17.
(4.) Because it tends to the destruction of such as abuse it. Milk is not proper to
taken by such as are feverish or plethoric ; because it exasperates the disease in a
so ill disposed : so to such as are stubbornly wicked and unbelieving the word of
profits nothing, but becomes their greater damnation, John xii. 48, 2 Cor. ii. 16, 17.
2. If it be opposed to solid or strong meat, it denotes the 'first rudiments of the
Christian religion; 1 Cor. iii. 2, Heb. v. 12, 13, of which Beza says thus : " Paul
wakes mention of childhood and milk in a diverse sense : for he opposes infancy to
a n adult age, and therefore by the word milk he signifies the initiation or first entrance
1] ito the Christian religion. But here, (that is,) 1 Pet. ii. 2, " As new-born babes desire
the sincere (or seasonable) milk of the word," &c., (he opposes infancy to the former
corrupt life, and commends the perpetual use of milk, (that is) of the true and sincere
doctrine of the Gospel).
Of milk, butter is made, Prov. xxx. 33, whence buttered words are mentioned, PsaL
fr- 21, that is, smooth and flattering words, &c.
. f In ecHpsi rulet luna insiar sanguinis, &c.
lac! 'ts divt-rso sen.su, &c.
Paul-its mention em fucit pueritiece ei
1-16 METPHORS FROM GKNEKALITIES OF LTVJKQ CBEATURS. [BOOK 1,
Metaphors taken from same Generalities of living Creatures.
Living" creatures that are brutes, are distinguished into terrestrial, volatile, and aquatile.
As to what concerns terrestrial generally, rrn fera, bestia, a wild- beast, sometimes signifies
a convention, meeting, or gathering together ; which (Schindler says) is spoken by a
metaphor taken from beasts gathered together, 2 Sam. xxiii. 11, of the Philistines, ga-
thered together in a troop. By wild beasts of the field, Psal. Ixxx. 13, the unmerciful
enemies of the church are metaphorically denoted. The Hebrew word here signifies a
strong and fierce beast.
The Apostle Paul (citing the poet Epimenides) calls the Cretans Sypia, evil beasts.
For this verse is found in his works which he entitled De Oraculis, as Jerome in his com-
mentary upon the place notes. Paul calls him a prophet, either ironically, or from the ar-
gument of his writing, or because the Cretans, his countryman, thought him to be so, &e.
See Psal. xlix. 10, Ixxiii. 22, and xcii. 6, Prov. xii. 1, and xxx. 2, Psal. xciv. 7, 8, Jer.x.
8, 14, &c. See also Gen. xvi. 12.
The apostle Paul says, 1 Cor. xv. 32, that he did (0ripto[*.ax < ral } " fight with beasts
at Kpbesus." His words are E< Kara avdpcairov eBypiofiaxriira, et> E^effcu, &c., sisecundum hominem
adversus bestias pugnavi Ephesi, &c., that is, if after the manner nf men (or to speak
after the manner of men, or according to man) " I have fought with beasts at Ephesus ;"
that is, as some say, with beastly men. Scaliger in his notes says, feres eC prcefracti in-
genni viros quibuscum illi negatium et contentio fnit, vocat Q-npia, that is, " the men he had
to do withal being of a stubborn and of an ungovernable mind, he calls them beasts."
And therefore, for T avQpavov, as it is in our copies, should be read KO.T mBpuiawv in
this sense : " If I have fought in Ephesus against men, as if against beasts," &c.
And whereas he makes an express mention of Ephesus, some understand these words
of the tumult and uproar there mentioned, Acts xix. Others expound it of the disputes
which he had for three months with the unbelieving and stubborn Jews at Ephesus,
Acts xix. 2, 9.
1 Cor. xv. 29. "When he speaks of the resurrection of the dead, and such as deny it,
fyet professing themselves Christians) he argues (in order to confute them) TOU armw
from their own topic or maxim-; " If the dead rise not at all ? In vain was the bap-
tism for the dead ;" that is, if there be no resurrection, that baptism is idle which is .
made upon the graves of the dead for the confession of that article, viz., the resur-
rection, &c. ; in vain are all my sufferings in Christ, verse 30, 31 : in vain is all our
controversy for the Christian religion with the adversaries of truth, (who are like
beasts for fierceness and unruliness,) verse 32, with verse 14, 15, &c. Such as un-
derstand these words of Paul properly, that is, as if he had really fought with
beasts, may be confuted by what he recites, 2 Cor. xi. 23, and the following verses,
where he gives a narrative of his great sufferings, in which enumeration there is no
mention of this fight with beasts. And certainly if it had been really so, and that he
had been exposed to such an extraordinary cruel treatment, more inhuman indeed than
any he relates, he would not forget to reckon it amongst his sufferings. Now if the
verb A7 (I say,) be understood, (an ellipsis we meet with, 2 Cor. ix. 6, Isa. v. 9, Hos.
xiv. 9,) as doubtless it is, the sense must be, as if he had said, si loquar secundum ho-
minem, that is, if I speak according to (the manner of) men, viz., when they use si-
militudes, Gal. iii. 15, Horn. vi. 19, then this speech must be taken metaphorically, and so
all is. well.
A certain mixture of clivers animals is proposed, Isa. xi. 6, 7, 8, 9, and Ixv. 25, by
which the calling of the wild and barbarous nations, and the gathering of the church from
the diverse sorts of people is denoted, which elegant metaphorical Irypotyposis, with, divine
assistance,, shall under its proper head be expounded.
To hunt, is almost every where taken in an ill sense, and is put for to ensnare, contrive,
or devise mischief, Exod. xxi. 13, 1 Sam. xxiv. 12, Prov. vi. 26, Jer. xvi. 16, Lam. iii-
52, and iv. 18, Ezek. xiii. 18, 20, Micah vii. 2. The reason of the metaphor is evident,
for the various devices, traps, instruments, and arts, that are made use of by hunters to
catch the beasts they seek for.
He is called a mighty hunter, Gen. x. 9 ; who abuses his power violently to oppress
and subdue men, or is a tyrant ; Illyricus,* Fenatio habet simile quiddam bello, &c., huiit-
* In C/Hve script, col.
METAPHORS FROM THE KINUS OF LIVING CREATURES.
147
jug has some resemblance to war, as Xenophon says in his instruction of Cyrus ; " yea, it
j s a kind of war : and, on the other hand, war is a land of hunting of servile and
disobedient men," as Aristotle in his last book of politics says : " Therefore when Min-
rod is said to be a mighty hunter," it is to be interpreted a warrior, which appears from
the text itself, for it is applied in this .place to the principal cities of that kingdom,
which may not be properly said of a hunter, but of a king or general of an host who
built strong cities, when he subdued the countries. The Chaldee plainly renders it, "a
strong hero." Aben Ezra takes it properly of the hunting of beasts which Nimrocl of-
fered in sacrifices to the Loi'd, from the phrase before the Lord. But Mercer notes,
that all the Hebrews esteemed Nimrod as a tyrant, and that Aben Ezra should be re-
buked, for that he alone would justify an impious man. But more rightly the phrase,
"before the Lord," is to be understood, to denote an aggravation of his tyranny, be-
cause he did not act obscurely or privately, but opetily and in the face of the sun, ini<-
posing his government without respect to men or dread of the all-seeing Divinity. See
Gen. vi. 11, and xiii. 13, &c. Lastly, it is to be observed, that 1 Chron. i. 10, Nimrod
is said plainly to be " mighty" upon the earth, which is by any means to be understood
of his rule over men.*
The term hunting is attributed to God, when he requites the persecutors of
the godly with those punishments they designed or inflicted upon others, Psal. cxl. 11,
" The man of tongue (that is, one that curses or blasphemes) shall not be established
in the earth," he (viz., God) shall hunt him, so the Hebrew, to precipices, or an overthrow,
that is, as he hunted the - godly, verse 5, so God will, as it were, with punishments
hunt him, till he rushes or falls headlong into everlasting destruction. See verse 10,
and Hab. iii. 17.
A snare, or to ensnare, f- are of the same metaphorical signification with hunting, and
signify to intrap or destroy, Deut. vii. 16, 25, and xii. 30, Psal. ix. 15, 16, cxxiv. 7,. .cxl.
5, xxxviii. 12, xci. 3, and cxli. 9, Eccl. ix. 12, Matt. xxii. 15.
A snare is put for loss or destruction, or the cause or occasion thereof, Exod. x. 7, 1 Sairiv
xviii. 2,1, Psal. Ixix. 22, and xviii. 5, Prov. xii. 13, xiii. 14, xxii. 5, and xxix. 6, Isa. xxiv.
17, Ezek. xvii. 20, Hos. v. 1, andix. 8, Horn. xi. 9, 1 Tim. iii. 7, and vi. 9, 2 Tim. ii. 26.
A net, such as hunters use, is of the same signification, Psal. ix. 15, 16, xxv. 15, XXXT. 6,
7, Ivii. 6, and cxli. 10, Prov. xxix. 5, Eccl. vii. 26, Hos. v. 1, and ix. 8. See Job xix. 6,
Psal. xi. 6, Jer. 1. 24, Ezek. xii. 13, and xxxii. 3.
Of Metaphors taken from the kinds of living Creatures.
THESE we shall recite thus.
(1.) "Wild or savage beasts, that live in deserts or woods.
(2.) Such as serve for man's use or feeding.
(3.J Serpents, worms, and other insects.
A lion, the king of beasts, Prov. xxx. 30; sometimes is to be understood in a good,
sometimes in an evil sense, as was mentioned, chap, vi., yet more seldom in a good, Gen.
xlix. 9, " Judah is called a h'on's whelp," by which the holy patriarch denotes the strength,
power, and eininency of that tribe beyond the others; but of this we have spoken, chap.
v iii-, when we expounded the text that calls Christ a lion.
What we translate altar, Ezek. xliii. 15, 16, in the Hebrew is, [Ariel,] that is,
the lion of God, a compounded word, put for the altar whereon sacrifices were of-
fered, because it always consumed the oblations as a lion does his prey. The city
Jerusalem, is called by this name, Isa. xxix. 1, 2, "Woe to Ariel, to Ariel," (viz., the lion
i God,) upon which Musculus, "Jerusalem is called Ariel, because she became fierce and
C1 'uel against God and his prophets, whom she had barbarously slain', as a lion does a
tomb in the desert." And fitly applies to this sense what we read, Jer. xii. 8, of the
people of the Jews. " In that place," he says, " there is an allusion, as if he had said, thou
a rt not fa ITS the city of God, as thou wouldst fain seem to be ; but ^ -i the lion of
Vul. Ze/merum, Cenlur 1. Aday. Sacr. 1.
t C|73
u 2
148 METAPHORS FROM THE KINDS OF LIVING CTiEATUBES. [BOOK 1
God," &c. The Chaldee well expresses the sense of verse"2, " And I will straiten the
city in which the altar is, and it shall be desolate and empty, and it shall be environed
with the blood of the slain, as the altar is covered and encompassed with the blood of sg,
orifices upon the feast day."
A lion is metaphorically 'put for fierce, outrageous enemies or tyrants, Job iv. 10, Psal.
xxii. 21, xxxiv. 10, Ivii. 4, and Iviii. 6, Jer. iv. 7; and v. 6, Ezek. xix. 2. Nah. ii.
11, 12, Zeph. iii. 3, 2 Tim. iv. 17. Hence the devil is compared to a roaring lion, I
Pet. v. 8. See Isa. xxxv. 9, and xi. 6, 7, Kom. viii. 38, 39. Eoaring, that is, the
clamour or cry of the lion, is taken for violence or tumultuous hostility, Isa. v. 29, Zech.
xi. 3. For thunder, Job xxxvii. 4. For the groans and cries of the sorrowful, Psal.
xxii. 1, 2, and xxxviii. 8, 9.
An unicorn, because of its fierceness and strength, is put for wicked and cruel
enemies, Psal. xxii. 21, Isa. xxxiv. 7 ; but in an express comparison it is otherwise taken
sometimes*
A boar signifies also the fierce enemies of God's people, Psal. Ixxx. 13.
A bear, which is a cruel creature, denotes a cruel and merciless tyrant, Prov. xxviii. 15.
Also God, when he executes heavy vengeance, Lam. iii. 10, but in both places it is rather
an express comparison, there being an ellipsis of the comparative particle (as) which is to
be understood, and so it is rendered in our English Bibles.
A wolf, which is a strong, cruel, and ravenous beast, denotes powerful, fierce, and
covetous men, Gen. xlix. 27; the tribe of Benjamin is called a ravening wolf,
because strong and fierce, and is so described, Judg. xx. 21, &c. See Jer. v. 6, Zeph.
iii. 3, Ezek. xxii. 27.
In the New Testament, by wolves are understood seducers, and authors of wicked doc-
trines, Matt. vii. 15, John x. 12, Acts xx. 29. Franzius,* in his history of beasts, says
that John xxii., " by wolf, is meant the devil." Because,
(1.) As a wolf is apt and willing to execute mischief against man and beast ; so the devil
is the common enemy of mankind.
(2.) As the wolf is greedy and unsatiable ; so the cruelty and rapacity of the devil is not
to be satisfied.
(3.) As the wolf is so sharp sighted, that he can see even in the darkest night, and
when hungry, smell his prey at the distance of half a German mile, (that is, an English mile
and half;) so the devil by long experience and use is become still more wicked and cruel,
and well versed in the scent of his prey, that is, of such as are apt to be tempted
to sin.
(4.) As wolves sometimes devour whole sheep, sometimes only the flesh; so the
devil sometimes hurts the corporeal faculties, sometimes destroys life, and sometimes
(when God permits) health; and sometimes harries the wicked, soul and body, to
destruction.
(5.) As the wolf is most- crafty; so the devil wholly consists of deceit. The wolf
invades the flock in a dark or cloudy time, the better to make his approaches undiscovered:
so the devil sets upon men commonly in times of calamity and affliction, that by the ad-
vantage of their troubles, he may the better exercise his tempting power. The wolf uses
baits and stratagems to allure a herd to come within the danger of his fellows, enticing
goats with green boughs, aiid playing with young pigs, casting them with his tail, making
them run along, till he seduces them to the ambush ; so the devil presents false pleasures,
to bewitch the senses of men, till they fall headlong into his snare. The wolf uses much
policy when he sets upon bulls and horned beasts, and assaults them behind, where they
are unprovided for defence ; so the devil has peculiar slights and devices to entrap the
strongest and more experienced Christians, seeming to retreat when he cannot prevail, but
quickly returning (when he thinks they are secure) with a new stratagem to undo them.
(6.) It is said of a wolf that if he first sees a man, the man loses Ms voice and cannot
cry out; so the devil, when he has set upon any unwary man that feared no danger,
resisted not, makes an easy conquest and triumph.
* Hutoria, Animal. p. 216. cap. 20.
SPJ.RT *] METAPHORS FROM THE KINDS OF LIVING CBEATURES. 140
(7.) But if a man sees a wolf first, the beast loses both voice and courage : so
oiily wen, wno f ear devilish temptations, and prepare themselves for resistance, can
easily by prayer and divine cries put that malignant enemy to flight."
(8.) The wolf mightily dreads fire and swords ; so the devil fears the light of God's
Lord and prayer, &c., which are the church's weapons. Hence Chrysostom said,
j 3 t " Swords are not so terrible to wolves as the prayers of the godly are to the devil."
Seducers, and false teachers, are called wolves, Acts xx. 29, " I know that after my
departure shall grievous (or ravenous wolves) enter in among you," where we are to note the
epithet, for it is not said wolves, but ravenous wolves, for there are some more ra-
pacious than others. Oppianus and other learned men say that there are a certain kind
of wolves, which are called apTayes, snatchers or ravening wolves. These are the
swiftest sort, and go out very early to prey, and invade with a terrible onset, they
are very unsatiable and craving, 'and inhabit mountains, yet of such "impudence that
I in the winter they come to the very cities, and behave themselves quietly till an op-
portunity of seizing upon a lamb, young goat, or other prey, offers, which they carry away,
to which the patriarch seems to allude, Gen. xlix. 27.
1. As wolves are said to take away a man's voice ; so false teachers take away the
purity of the heavenly doctrine and worship of God.
2. The wolf is so cruel and devouring, that he kills not only what would serve his
belly, but the whole flock, if let alone : so heretics aim not at the destruction of one
or two, but the whole church.
3. As the wolf is most crafty, and silently approaches the sheepfold to know whe-
ther the clogs be asleep, or the shepherd wanting, or 'whether they are careless and
negligent, and so watches a fit occasion to destroy the flock, and suck their blood ;
so hereticks, before they propose their manifest and apparent errors, slily insinuate
themselves into the good opinion of men, and with wretched hypocrisy and sophistry
counterfeit much piety, humility, and angelical sanctimony, boasting of peculiar illu-
minations and communion with God : thus when -they have purchased a good repute
they instil their venom into the minds of their unwary proselytes, till they wholly corrupt
them.
4. It is said that even after death there remains a natural .antipathy between a wolf
and a sheep, insomuch that if the skin of each be made into a drum, (as a learned
naturalist* observes) the very sound of the wolf's skin breaks the other, and that
if their guts be made into viol (or lute) strings, it is impossible to tune them to unisons
or one sound: so the perverse doctrine of heretics does mischief in the church, even
when the heretics themselves are dead.
5. As the wolf at the approach of peril betakes himself to fight privately ; so heretics
skulk in time of persecution, and withdraw most cowardly.
6. By the attic laws, (and so in Ireland at this day), wolf -killers were considerably
rewarded; so they deserve praise and encouragement that detect the fraud, sophistry,
and impiety of those wolves, that would destroy the flock of Christ. The wolf
Disappointed of his prey walks about with an open or gaping mouth ; so heretics thirst
lor the blood of the orthodox. And as the cubs or whelps of wolves are killed,
although they have yet committed no mischief ; so the fry and disciples of wicked he-
retics ought to be bridled, and care taken to prevent, that they envenom not the church ;
so far Frangius.
A. leopard is a fierce and swift
enmity in the scripture, Jer. v. 6.
'Pl A. /> 1 i . . 1 *
creature, and carries the notion of cruelty and
That a fox denotes heretics, and the church's enemies, Cant. ii. 15, Lam. v. 18,
13 -the judgment of interpreters. As Fransius Hist. Animal, p. 191, &c. That Christ
called Herod a fox is evident from Luke xiii. 32, by reason of his treacherous plots,
With, which he privately contrived to entrap him. Erasmus in his paraphrase " Go and
tell that fox who confides in human craft, and believes he can do anything against the ma-
jesty and counsel of God," &c. This was the fox that would betray that hen we read of
Afott. xxiii. 37, which is produced by way of excellent similitude to denote the most gra-
Cl ous care and loving-kindness of God to his church, &c.
* Hist. Animal, pay. 213,
150 METAPHORS FEOM THE KINDS OF LIVING CBEATUBES. [BOOK
A hind is commonly taken in a good sense, Gen. xlix. 21, " Naphtali is a hind let
loose ;" that is, which flies most swiftly. This is expounded of a ready promptitude and
activity in the happy dispatch and management of affairs. The Hebrews refer this to
Barak the Naphtalite, who made a very speedy levy of 10,000 men of the tribe of Ze-
bulun and Naphtali, and together with Deborah pursued Sisera their enemy, Judg. iv. 10.
It is added in that text. (Gen. xlix. 21,) " he giveth goodly words," which they refer to
the same history, and that sweet song of Barak and Deborah mentioned, Judg. v.
Prov. v. 19, A good wife is called " a hind of loves, and a pleasant roe," so the He-
brew, that is, a hind beloved : because men take a singular delight in wild beasts, that
are made tame and sociable, &c.
A horse and his neighing metaphorically denotes unbridled lust, Jer. v. 8. See
Ezek. xxiii. 20.
To ride signifies to rule, or to be in an eminent condition, Deut. xxxii. 13, Psal. Ixvi.
12, Isa. Iviii. 14, where it is ascribed to God, is already shown.
A bridle, or to bridle, which properly belongs to horses, James ii. 5, by which
they are restrained and guided, Psal. xxxii. 8, 1), metaphorically denotes the curbing and
averting the violence of enemies, sometimes when attributed to the tongue, it de-
notes a prudent and becoming moderation, James iii. 2, and i. 26. See Job xxx. 11,
Psal. Ixvi. 11, 12.
An ass, besides the place cited, viz., Ezek. xxiii. 20, is found in a metaphor, Gen.
xlix. 14, where the tribe of Issachar is called the " Ass of a bone," that is, of. big bones,
and so strong, that though dull by nature, it shakes not off but bears what burdens are
laid upon it ; hence it is subjoined, " couching down between two burdens," for they
were wont to divide its load, and place it in two bundles on either side, the explication
follows, verse 15. See Judg. v. 16.
A bull denotes a violent, cruel, and proud enemy, that abuses and infests the miserable,
Psal. xxii. 12, and Ixviii. 30, Isa. xxxiv. 7. By the name of kine, the grandees of the
kingdom are expressed, Amos iv. 1 ; about which see chap, x., where we have treated
of the hill Bashan.
Isa. xv. 5, '* An heifer of three years old," seems to be a metaphorical epithet of tlie
city Zoar belonging to the Moabites ; the same we read, Jer. xlviii. 34, and that it \vus
near the city Horonaim. Upon which texts some expositors say, that it denotes the pride,
luxury, and wantonness of the Moabites, because when a cow conies to be of that
age, it begins to grow fierce and wanton. Others understand it, of plenty of pastures
and other conveniences, with which that land abounded, as a heifer or cow of three
years old, gives store of milk. Jerome in his Comment on Isaiah says, that we are
to understand the " heifer of three years old, of perfect and full age. For as the thirtieth
year completes a man's, so the third year does the like in those beasts."
Lyranus says, that it is so called because of its luxuriant petulancy. and that the fe-
minine gender is used to denote their filthy sodomy, which is a far fetched exposition.
Junius and Trernellius expound it of the bawling Moabites, (who are so called by an
eniphatical prosopopreia) when they laboured to confirm their flying and despairing
friends. For as a heifer unaccustomed to the yoke, is therefore more impatient, and
complains with louder and stronger bellowing at that age ; so they impatient of servi-
tude, cry aloud, &c.
Jer. xlvi. 20, " Egypt" is called " a very fair (or beautiful heifer, but destruction
cometh out of the north to it." Here is a comparison of its perfect felicity (by a metaphor
taken from a fattened and plump heifer) with its future disgrace and ruin.
Hos. x. 11, " Ephraim," or the people of Israel, is called "an heifer taught or accus-
tomed, loving to thread out the corn.' 5 Which metaphor, Brentius thus expounds, " This
labour of treading out the corn was 'easy and pleasing to the heifers, for they were not
bound, nor yoked, nor burdened, but had a full freedom of dancing about, and had food
enough, according to Deut. xxv. 4. So is Israel hitherto unaccustomed to banishments,
depredations, and utter devastations, but dwelling in their own kingdom, under their owu
vine and fig-tree, enjoying what they possessed in peace, &c.
I.] METAPHORS FJIOM THE KINDS OF LIVING CEEATUUES. 351
A yoke, that instrument whereby oxeu are tied, to draw a plough, or cart, or coach, &c,,
Luke xiv. 19, is used metaphorically ; as,
1. It denotes doctrine and institution, for as oxen are thereby tied up and appointed to
some certain kind of labour, to which in time they become accustomed, so Christians are
obliged to the practice of divine precepts. Jer. v. 5, " But these have altogether broken
the yoke, and burst the bonds," (wherewith the yoke was tied) ; the Chaldee renders it,
" But these have altogether rebelled against the law, these have departed from the doc-
trine." See Psal. ii. 3, Matt. xi. 29, " Take my yoke upon you," verse 30, " For my
yoke is easy and my burden is light." That the evangelical doctrine of Christ our Saviour is
to be understood, is evident by the application added, "Learn of me ; for I am meek and
lowly in heart : and ye shall find rest for your souls." Now because" the gospel is the doc-
trine or word of the cross, 1 Cor. i. 18 ; therefore is this metaphorical phrase used by
Christ. That there are three things comprehended here, is plain from the words.
(1.) Faith in Christ, begot by the word of the gospel.
(2.) A pious life, comformable to the life of Christ in humility, meekness, and other fruits
of the Spirit.
(3.) Patience and constancy in bearing his cross. And where these are exercised the
party shall find rest for his soul. Hence the devil is called * Belial, which signifies with-
out yoke, because that apostate spirit cast off his allegiance to the laws of God.
2. It denotes trouble, anguish, and affliction, but especially the oppression of cruel
masters, magistrates, or tyrants, as oxen yoked, are heavy loaden, and compelled by
slashing and pricking to draw through the most difficult ways by their hard-hearted
owners, Lev. xxvi. 13, 1 Kings xii. 4, Isa. x. 4, ix. 27, xiv. 25, and xlvii. 6, Jer. ii. 20,
xxviii. 2, 4, 1 1 , 14, and xxx. 8, Lam. i. 14, and iii. 27, 1 Tim. vi. 1, &c.
It is put for a heavy and troublesome burden in spirituals, Acts xv. 10, Gal. v. 1, &c.
3. It denotes conjunction, and conformity with others, as the oxen joined together
by the yoke, draw the burden with the greater ease, because of their mutual aid
to each other, 2 Cor. vi. 14, " Be ye not unequally yoked with unbelievers," by which
idolatry, or any kind of impiety is understood. The word eTepofryowres is emphatical, and
signifies to bear a strange yoke, which believers are, of all men, most obliged to keep the
remotest distance from.
The term crvgvyos, -j- Phil. iv. 3, which is well translated " yoke-fellow," is diversely in-
terpreted by the learned ; Clemens Alexandrinus understood it of Paul's wife, and many
follow him, as Erasmus, Musculus, Illyricus, and others : but Cajetan, Calvin, Beza, and
Piseator, turn it socie, that is, companion, &c., the phrase is certainly metaphorical, whe-
ther it be understood of Paul's wife, or any assistant preacher. The Syriac uses a mascu-
line word '3't "ia fili jugi mei, " son of my yoke ;" by which it appears that 'they understood
it of some man that was Paul's colleague.
I A dog, because he is ravenous and given to biting, metaphorically denotes a violent and
I bitter spiteful enemy, Psal. xxii. 16, 20 ; and because reputed a base creature among men,
jit is used as a term of disgrace, or vilifying, 2 Kings viii. 13 ; so a dead dog, 1 Sam. xxiv.
14, 2 Sam. ix. 8, andxvi. 9 ; and the head of a dog, 2 Sam. iii. 8 ; impudent whore-mon-
gers or sodomites, are called so, Deut. xxiii. 17, 18. Though some understand this phrase
properly, yet by the 17th verse it seems to be meant of sodomites.
It denotes wicked men, who are stubbornly ungrateful and obstinate, Matt. vii. 6, where
clogs and swine are joined, (as likewise in the proverb, 2 Pet. ii. 22,) which metaphors
emphatically set forth the qualities, and acts of the sons of this world, who are strangers
to the kingdom of God.
1. Like ravenous curs, they bark at the heavenly doctrine, and its faithful ministers, whom
they reproach with impudent scandals, and whose utter extirpation they study.
^. Like swine J poppogaSy Ptov exovo-i, vitam impuram agunt, they led a filthy life,
wallowing in beastly pleasures, as hogs do in mire. Christ therefore gives warning to
his people, that they should take special care that the mysteries of his blessed sacra-
ments should not be communicated to, or polluted by such blasphemers, persecutors,
* Belial absque juyo. Hier. bs'bl, ex bull, id est non, el hoi id estjuffum. The Septuagint commonly
inslsites it irapavofj-os, altogether irregular.
t Mascidini et fnminmi generis est, siynificat Conjngatttm, Zan. t Theopilact.
152 METAPHORS FROM THE KINDS 01? LIVING CSEATURES. [BOOK
and epicurean hogs. But what the conclusion and reward of such dogs and swine will be,
appears, Kev. xxii. 15, &c.
Isa. Ivi. 10, " They are all dumb dogs, they cannot bark," this is a description of false
teachers, who, when they ought to speak with respect to matter and time, were silent,
and forsook their office. On the other hand, verse 11, it is said, " that they are greedy
dogs, which can never be satisfied," which denotes their unsatiable covetousness.
Phil. iii. 2, False apostles, and false prophets, are called dogs, because they have quali-
ties like dogs, as impudence, calumny, or currish biting, and voracity, or covetousness.
There are three lands of dogs.
1. Such as are chained up, and bark at every passenger if known to them, bite the
stones thrown at them, and yet are pacified by a bit of bread : so heretics that are the
slaves or captives of Satan, bark to have the scripture theirs, though .the sense be
unknown to them, and quarrel with scripture objections made against them, and as
it were bite it, by their false interpretations, but yet are satisfied by the fat morsels of
benefices, &c.
2. Hunting dogs, who pursue and seize upon beasts : so the heretics persecute tlie
orthodox.
3. Ravening or preying dogs, whom pertinacious arch-heretics imitate.
A sheep is frequently used in a metaphor, as well as an allegory and express similitude.
And because the explication of this metaphorical speech is obvious everywhere, we shall
dispatch what we have to say here about it briefly.
The faithful and godly are called sheep, and the church, the flock, Psal. Ixxviii. I
52, and c. 3, Isa. v. 17, Ezek. xxxvi. 38, John x. 15, 16, 26, 27, and xxi. 15, 16, 17,
Acts xx. 2$, Heb. xiii. 20, 1 Pet. v. 2. To this belong. entire allegories and parables,)
taken from the state and keeping of sheep, Psal. xxiii. Ezek. xxxiv. John X;
Sometimes by way of opposition, as sheep signify believers, because of their simplicity, I
patience, purity, obedience, fruitfulness, and profit, Ezek. xxxiv. 16,17, Matt. xxv. 32,
33. So goats or rams signify unbelievers, in the texts last cited, because of their petulancy
or boldness.
Goats or rams signify the captains or governors -of the people, Isa. xiv. 9, Zech. x. 3,
see Jer. 1. 8.
To feed, pascere, which term is properly spoken of flocks of sheep, is frequently trans-
lated to men, and signifies to rule and govern, if applied to magistrates : but if spoken of
ministers, it denotes to teach, and govern according to the rule of God's word. Examples
of the former may be read, Gen. xlix. 24, 2 Sam. v. 2, 1 Chron. xi. 2, Psal. Ixxviii. 71,
Isa. xliv. 28, Jer. xii. 10, xxiii. 1, 2, 4, and 1. 6, Zech. x. 3, and xi. 4, 9, Rev. ii. 27, \
and xix. 15. Of the latter, Jer. xvii. 16 ; and iii. 15, John xxi. 15, 16, Acts xx. 28, J
Eph. iv. 11, 1 Pet. v. 2, 3, &c. See Prov. x. 21, xiii. 20, xxix. 3, and xxii. 24.
A serpent is brought, Gen. iii. 13, to denote the devil, because (lurking in a natural
serpent) he seduced man, and the head of the serpent denotes the chief power,
rule, tyranny, and virulence of devils. The same appellation, as also that of a|
dragon, we meet with, Pi-ev. xii. 7, 9, and xx. 2. Hence the wicked are called the ge-
neration of vipers, Matt. iii. 7, xii. 34, and xxiii. 33, Luke ili. 7. See John viii. 44, 1
1 John iii. 8. The eggs of an asp, adder, or cockatrice, out of which those venomous
creatures are produced, are metaphorically put to signify the malice and preverseness of |
their minds, Isa. lix. 5. The poison of asps, denotes filthy, naughty speeches, calum-
nies and blasphemies, PsaL cxl. 3, Rom. iii. 13, Jer. viii. 17. Serpents, biting cock-
atrices, signify the Chaldeans, the cruel and implacable enemies of ti;e Jews, Job xx. !
14, 16; the gall, head, and tongue of asps, is put for a very mischievous and deadly
thing : so the asp and the basilisk, are put for extreme perils. In two other places a
serpent has a, different signification from these, as Gen. xlix. 17. The appellation awl
action oi' a serpent is attributed to the tribe of JJan, because of a certain likeness : for |
as a serpent hurts men by craft and treachery, so the Danites made use of sub-
tlety and stratagems as the sacred history testifies, as when they went to surprise Laisb,
Judges xviii. And Sampson by stratagem, not by open war, destroyed so many of the |
Philistines, Judges xiv. The papists wrest this text to denote antichrist, whic
I.] METAPHOES FKOM THE KINDS OF LIVING GBEATimES. 153
they say is to be of the tribe of Dan, and is the serpent here meant ; but that conceit
is grounded upon some obsolete figments . of Jewish traditions, and upon no scripture
foundation, &c.
By the root of the serpent, Isa. xiv. 21, the progeny of king Uzziah is understood,
who grievously afflicted the' Philistines, 2 Chron. xxvi. 6, and by the viper king Heze-
kiah, who yet afflicted them more, and almost involved them in incurable mischiefs,
2 Kings xviii. 8. Betwixt those two Ahaz reigned, by reason of whose sloth (God punish-
ing his impiety) the Philistines became insolent, harassing and wasting Judea without
control, 2 Chron. xxviii. 9 11. But the prophet here denounces that they should be no
longer suffered to rage at that rate, but that they shall be destroyed, &c.
Scorpions denote most malignant and perverse men, Ezek. ii. 6. Also most
grievous and intolerable strokes, 1 Kings xii. 11, 14. Spiders' webs denote the vanity
of wicked designs, Job viii. 14, Isa. lix. 5, 6. Moles, to which bats are joined, Isa.
ii. 20, denote such as are spiritually blind and ignorant of God ; because motes live
obscurely under ground; and bats in dark nights fly about, as if he had said, .when
they are converted to Christ, they will leave their idols which they worshipped, to such
as are obstinately blind and unbelieving ; but they themselves shall serve God, being
divinely illuminated.
A worm denotes a thing vile and contemptible, Psal. xxii. 6, Isa. xli. 14; some-
times perpetual affliction, Isa. Ixvi. 24, Mark ix. 44, 46, 48 ; because it is always gnawing
and consuming the wood, or living creature wherein it is. A flea denotes extraordinary
vilifying, extenuation of worth, 1 Sam. xxiv. 14, and xxvi. 20.
Hitherto we have treated of terrestrial creatures : now of volatile or flying creatures,
and aquatile, that is, such as live in waters ; we will give what metaphors are
met with, which are but few. Of the wings and flight of birds we have spoken before.
Eccl. x. 20 ; fame or report (because of its swiftness) is expressed by the metaphor of
a bird, " Curse not the king, no, not in thy conscience, and curse not the rich in thy bed-
chamber. : for a bird of the air shall carry the voice, and that which hath wings shall
tell the matter :" that is, because fame is an evil, than which nothing is, more swift,
and shall with great speed, like a flying bird, convey thy words to the hearing of such
as will create thee danger. Some refer tin's to a hyperbole, that the sense may be,
that princes and great men are full of ears, so that there is scarce any thing done or
said, but they have notice of it by their spies and observers. Hence came the Greek
proverb, iro\\ot fiairi\e<as o<t>da\fju>i, KCU 7roAA.a (ara. ; the king has many eyes and, many
ears.
Of the warlike host of the king of Assyria, it is said, Isa. viii. 8, " That the stretching
out of his wings shall be the breadth of thy land, O Immanuel :" upon which Musculus in
liis comment, h. 1. says, "that by this metaphor of a great bird, the multitude of his
host is denoted, which is of so vast a body, and of such large and spreading wings, that
nothing in the whole land can escape its depredations, &c." The Lord says, Isa. xlvi. 11,
that " he will call a* ravenous bird from the east," that is, Cyrus, a leader of a notable
expedition, who subdues all difficulties, as if he had wings to fly over them. The epithet
(ravenous,) denotes his cruelty which he exercised in the destruction of Babylon, as wings
signify the swiftness of the execution.
Jer. xii. 9, " My possession is to me as a taloned bird," (or a bird with claws or talons.)
In the former verse, he compared that stubborn people to a lion; and here to a rapa-
cious fowl, which invades his prey with talons, as if they were fingers.f He proceeds
in the metaphor, " the birds round about her, are against her ; come ye, assemble all the
beasts of the field, come to devour ;" this is a summons to the Chaldeans and other Gen-
tiles, to come against the Jews, &c.
The chattering of birds is put for the groans of men in sickness, Isa. xxxviii. 14,
"where some species of birds, as a crane, a swallow, and a dove, are mentioned. Also
* ior Rapax volucris. See Pliny's Nat. Hist. lib. 11. c. 47.
.154 METAPHORS FROM THE PARTS OF LIVING CREATURES. [BOOK 1,
in the Hebrew text; Isa, viii. 19, of wizards, or .such as have familiar spirits, upon
"which place the paraphrase of Junius and Tremellius* is excellent : " Those seducers are
not endued with such a faculty, as to show openly and with a clear voice, or expound in
plain terms, what should be said, as we the prophets relate the judgments of God in an
intelligible and most evident phrase : "but they speak in their throat and keep a piping as
chickens hardly hatched, or if they utter any thing with an audible voice, they do so mut-
ter as the sybil out of her tripod :" which self-same reason the prophet explains, chap,
xxix., verse 4, and historians almost every where.
Musculus upon the place says, " Ecquid aliud vocandi sunt, qui inter missandum sic
mussitant, &c., what shall we otherwise call them who mutter and murmur at that rate
when they are a massing, as if they designed of set purpose to conceal their words
from such as are present, and attribute a certain hidden virtue to that mussitation (or
muttering) by which the substance of bread and wine are converted into the flesh
and blood of Christ: that species of muttering and antic gesture bespeaks not an
apostolical and Christian spirit, but rather that which consists of magic and legerde-
main," &c."
4
A nest, the habitation of a bird, is put for rooms or chambers, Gen. vi. 14, "nests
shalt thou make in the ark," so the Hebrew, that is, separate lodgings for the respec-
tive kinds of creatures in Noah's ark. Sometimes it is put for the dwellings on men,
especially such as are built in high places, as ravenous birds build their nests in steep
and craggy rocks, Job xxix. 18, Numb. xxiv. 21, Jer. xxii. 23, and xlix. 16, Obad.
verse 4, Habak. ii. 9.
Of the kinds of volatiles, the turtle dove denotes the people of Israel, or the
church, Psal. Ixxiv. 19, "0 deliver not the soul of thy turtle dove unto the multitude;"
(of which he spoke verse 18,) that is, thy church and people, who worship none but
thee, as a turtle dove, that never entertains conjunction with another, and who in their
affliction, like a turtle dove, (Isa. xxxviii. 14 ;) express their grief in solitary groans
and sighs to thee : and which is unarmed, weak, simple, and meek like a dove, yea,
like a turtle dove, which is esteemed the least among the species of doves as Aristo-
tle says. The Chaldee renders it, " the soul of such as learn thy law," (that word Tin a
turtle dove, being of some affinity with mm lctw,~) Christ calls Ms church a dove, Cant. ii.
14, v. 2, and vi. 8. And its eyes, the eyes of doves, Cant. i. 15, and iv. 1, by which
metaphor its simplicity, (as Matt. x. 6,) its chastity, brightness, and its view and desire of
heavenly things are denoted, &c.
Among insects, hornets denote terrors sent from God among men, by which the
enemies of the people of God shall be as it were stung and rooted out, Exod. xxiii. 28,
compared with verse 27, Dent. vii. 20, Josh. xxiv. 12. The enemies of the people of
Israel are called flies and bees, Isa. yii. IB, because of their multitude and swiftness,
or nimbleness as the flies, and the Swapis, or power of hurting as in bees. The
word flies is attributed to the Egyptians, and bees to the Assyrians, which metaphor
Jerome in his commentary elegantly expounds thus ; he calls the Egyptians flies, be-
cause of their filthy idolatry (see Eccl. x. 1,) and because they were a weak people: but the
Assyrians he calls a bee, because they had at that time a powerful kingdom, and were very
warlike, (as bees represent, as it were, a very well ordered monarchy, and are very
resolute to annoy their enemies ;) or because all the Persians and Assyrians went armed
with darts, whose points were like the stings of bees. The metaphor is continued,
verse 19, "and they shall come and rest all of them in -the desolate vallies, and in the
holes of the rocks, and upon all thorns, and upon all bushes." Because he once
named these, enemies flies and bees, he keeps to the same metaphor in the rest, as
if all places were to be filled with those insects. Of the fulfilling of this prophecy
thus writes Jerome in the same place let us read the books of the Kings and the Chro-
nicles, and we will find that the good king Josiah was slain by the Egyptians, and the
Israelites subdued to an Egyptian yoke, so that the}- appointed them a king. And not long
after comes Nebuchadnezzar, with an innumerable multitude of soldiers, took Jerusalem,
destroyed the other cities of Juclea. burnt the temple, and planted Assyrian inhabitants
* Non sunt isti sedutlores tanta fa iiltate pnediti, $"c. f Lib. 5.de Hist. Animal, cap. 18.
I.] META.PHOKS FROM A HUMAN BODY. 155
in the land," 2 Kings xxiv. and xxv.- 2 Ghron. xxv. and xxxvi., &c. The sting of an in-
sect metaphorically denotes the power of death,! Cor. "xv. 55,56. Brentius upon the
place says, " As a bee that has lost her sting may threaten to sting, yet cannot, so when
sin is pardoned, which is the sting of death, death may terrify, but cannot hurt us."
Aquatiles follow. By the metaphor of fishing, a falling into the hands of enemies and
captivity is understood. Amos iv. 2, " He (that is, the enemy) will take you away with
hooks, and your posterity with fish-hooks ;" as if he had said, you indeed are like fat kine,
verse 1, but ye shall be dragged by the enemy, as if you had been little fishes, in spite of
your pride and fatness. The same metaphor we find, Habak. i. 15, 16, 17.
By fishers, Jer. xvi. 16, are understood the Egyptians, Isa. xix. 8, 9, 10. See 2 Kings
xxiii. 29. By hunters, the Chaldeans and Babylonians, so called fromNimrod, the builder
of Babylon, Gen. x. 9, which prophecy is fulfilled, 2 Kings xxiv. and xxv.
Besides this translation of the terms fisher and fishing, the apostles are called fishers of
men, Matt. iv. 19, and Mark i. 17, Luke v. 10, the explication is given elsewhere. See
Ezek. xlvii. 12.
Of the kinds of aquatiles wn (Thannin;) a huge serpent, and the leviathan, that is,
a great dragon or whale, is used metaphorically, Psal. Ixxiv. 13, "Thou didst break the
.sea by thy strength, thou brakest the heads -of whales in the waters ;" verse 14, " Thou
brakest the heads of the leviathan in pieces. By whales (or crocodiles, as Ezek. xxix. 3,)
the grandees and captains of Pharaoh are understood ; who persecuted the people of Israel,
Exod. xv. 4. By the leviathan, Pharaoh himself, who with his entire host was swal-
lowed up in the Bed Sea. But that which follows, " thou shalt give it to be meat to the
people inhabiting the wilderness," is not to be referred to the words immediately going be-
fore, but is a sentence by itself, and is to be understood of the manna and quails, which
the people fed upon. See Isa. li. 9, and xxvii. 1.
CHAPTER XII.
OF METAPHORS TAKEN FKOM MAN, AND WHAT BELONGS TO HIM.
IN man we are to consider, what are
(1.) Essential.
(2.) What are accidental.
The essentials are his body with its members ; and its union with the soul, which is
life.
The accidentals are partly internal, as some differences betwixt men, and their
actions of divers kinds : partly external, as the containing subjects and various adjuncts.
Of which in order.
Metaphors from a human Body and its Members.
The body a-apa, (Soma,) is frequently put in the New Testament, for the people of
God or the church, Eom. xii. 5, 1 Cor. x. 17, and xii, 13, 27, Eph. i. 23, ii. 16, iv. 4, 12,
16, v. 23, Col. i. 8, 21, ii. 19, and iii. 15. The explication of which trope is easy. And
to speak concisely, we shall show it,
1. With respect to Christ the- Head of the church, and whose body the church is
called.
(1.) As the head is not at a distance from a living body, but most closely joined
to it : so there is a sacred and most mystical union betwixt Christ and his church, or be-
lievers.
(2.) As the head rules the whole body, and influences it with a vital power ; so Christ
wisely directs, and moderates, strongly preserves, quickens by counsel, instructs and eter-
nally saves his church, Eph. ii. 16, iv. 16, and v. 23, &c.
x 2
J56 METAPHOBS - FROM A HUMAN BODT. [BOOK 1
. *
2. With respect to true .Christians, who are spiritual members of that tody.
Of these the metaphor of a body signifies many things, chiefly these three,
(i.) The various gifts and offices of Christians, especially the preachers of the
gospel. For,
1. As one hody has divers members, which, have their particular and distinct offices ;
so there are peculiar gifts and offices in the church, which particular persons fitted for
their exercise, are chosen for.
2. As the memhers of a human body differ among themselves with respect to excellency
and operation ; yet those of an inferior office, 'do not envy the superior, neither does the
superior despise the inferior : so among true Christians there is a society and conversation
without envy in the lowest, or scorn in the highest rank, to each other ; Rom. xii. 4, 5, 1
Cor. xii. 12, &c.
(2.) Of the bond of perfection, which is love, with its fruits and virtues. 'The members
of a human body have a natural instinct of love and sympathy, one to another ; if one he
in pain, the rest are unquiet and ill at ease : if one be well, the rest rejoice, and each con-
tributes to supply the necessity of the other of its own accord, neither will one willingly
part with, the other ; so true believers sincerely love each other, and by tender, sympa-
thizing, compassionate, fellow-feeling, love, and mutual aid of each other, declare them-
selves to be living members of .the mystical body of Christ, Bom. xii. 5, 1 Cor. xii. 14,
27, Eph. iv. 3, 4, 16.
3. With respect to the spiritual knowledge of faith and increase of godliness, from the
similitude of a human body, which increases and grows greater and stronger, &c., Eph. iv.
13, Col. ii. 19.
The head of a man is his chief, supreme, and principal member, and therefore carries a
threefold metaphorical notion.
1. The beginning or original of any thing, Gen. ii. 10, Exod. xii. 2, Deut. xx. 9, Isa.
xii. 4, and Ii. 20, Ezek. x. 11, and xl. 1, &c.
2. Superiority and eminericy, as well with respect to quantity or place ; as quality
and rule. n caput, a head, the very top or highest part of a thing, Gen. xxviii.
12, 18, where what we translate " top of Jacob's ladder," in the Hebrew is head, Gen.
xlvii. 31, Exod. xxxiv. 2, 2 Sam. xv. 32, and xvi. 1, 2 Kings i. 9, Psal. xxiv. 7, 9, and
Ixxii. 16, Isa. ii. 2, Amos i. 2. " The head-stone," Zech. iv. 7, is the highest in a build-
ing, which finishes the work.
It denotes a superiority of government, as a prince or chief ruler, Numb. xiv. 4, and
xxxvi. 1, Deut. i. 13, 15, and xxvii. 44, Judg. x. 18, and xi. 8, 2 Sam. xxii. 44, and
xxiii. 13, 2 Chron. xxxi. 10, Job xii. 24, Psal. xviii. 43, and ex. 6, Jer. lii. 24, Lam. i.
5, Eph. ii. 20, 1 Cor. xi. 3, &c.
The head of the corner denotes the extreme corner-stone, which by another metaphor is
attributed to Christ, Psal. cxviii. 22, Matt. xxi. 42, Luke xx. 17, Acts iv. 11, 1 Pet. ii. 7.
3. The chiefest or most desirable in any thing, Ex^od. xxx. 23 ; the head species, that
is, the best. See Cant. iv. 14, Ezek. xxvii. 22, Deut. xxxiii. 15, Psal. cxli. 5. (Head
oil, that is, excellent oil) Psal. cxix. 160, Isa. vii. 8, 9. " The head of Syria is Damas-
cus, the head of Ephraim is Samaria;" that is, the principal or metropolitan city.
Head is put for the chief or principal place, 1 Sam. ix. 22, 1 Kings xxi. 9. It is put for
the sum or contents of any thing, Exod. xxx. 12, Numb. i. 2, 49, iv. 2, 22, and
xxxi. 26, Psal. cxxxix. 17. See Lev. vi. 5. Hence comes the word K6<t>a\atow, to re-
duce into one sum, which is elegantly spoken of the precepts of the divine law of the
second table, the sum, or whole contents of which is charity or love, as the apostle
has it, Rom. xiii. 9." See Acts xxii. 28, Heb. viii. 1. The distinct squadrons of an army
are called heads, because they consist of a certain or select number, Judges vii. 16, and
ix. 34, 37, 43, 1 Sam. xi. 11, and xiii. 17, Job i. 17, Einally, the sections or divisions
of books are called heads, (capita.} vulgarly chapters, to which we may refer what is
spoken, Psal. xl. 7, " In the volume of thy book," which the apostle, Heb. x. 7, renders
evxeQa^iSipipxiov," in the head (or chapter) of thy book." Upon which Cunseus, Lib. 3.
?e Repub. Heb. cap. 1, says , " These Ke<fa\i5es are nothing else, but those which the Jews f
and especially the Talmudists, call rap 1 ^ that is, the members or parts of books. Therefor*
the apostle being himself a Jew, and writing to the Jews, very significantly makes use of that
l] METAPHOES FEOM A HUMAN. BODY. 157
word. There is a synecdoche, joined with the metaphor here, and by Ke<t>a\i5a the whole
tody and volume of the Old Testament, in which the prophecies and types of the Messiah
are extant, is to he understood. Jerome on Isa. xxix. says, " In the head of the book (says
our Saviour in the psalm,) it is written of nie, not of Jeremy or Isaiah, but in all the Holy
Scripture, which is called one book."
A face, the foremost part of a man's head ; bare and fit for seeing ; and apt to vary its
posture or aspect according to the different actions of the mind, carries a threefold meta-
phorical notion.
1. It denotes the first part of anything, 2 Sam. x. 9, Jer. i. 43, Ezek. ii. 10.
2. The superficies and external species of any substance, which appears to, or is beheld
by men, Gen. i. 2, I Sam. xiv. 25, 2 Sam. xvii. 29, Isa. xiv. 21, Luke xxi. 35.
3. The mind or inward faculty or affections, as anger, joy, benevolence, magnanimity,
&c. Gen. xxxii. 20, 1 Sam. i. 5, 18, Job ix. 27, Prov. xvi. 15, and xvii. 17, Ezek. iii. 8.
A forehead, the superior part of the face, is metaphorically brought to denote the interior
affection of the mind. A hard forehead denotes obstinacy in wickedness, Isa. xlviii. 4, and
a persevering magnanimous zeal against the wicked, Ezek. iii. 7, 8, 9. A whore's fore-
head, Jer. iii. 3, signifies extreme impudence, the metaphor being taken from those grace-
less, shameless, and immodest prostitutes.
An eye, the organ of sight, by a metaphorical translation oftentimes denotes the mind,
judgment, and knowledge; Gen. xvi. 4, 5, Deut. xv. 18, 2 Sam. xv. 17, and xviii. Sam.
vi. 22, Job xxxii. 1, Psal. xv. 4, Prov. iii. 7, xxviii. 22, and xxx. 12, Isa. v. 21, Zech.
viii. 6, Matt. vi. 22, John v. 35. Hence the right eye is put for the greatest prudence,
Zech. xi. 17. "\An evil eye, for a persevere and malignant mind, Deut. xv. 9, Prov. x^iii.
(3, and xxviii. 22, Matt. xx. 15, Mark vii. 22. A good eye, for a good and benevolent
mind, Prov. xxii. 9, Eccl. xxxv. 9.
An. eye signifies a providential carefulness, sometimes a solicitude in evil, as Psal. x. 8
xvii. 8, (see 1 Sam. xviii. 9,) sometimes in good, Gen. xliv. 21, Num. x. 31, Ruthii. 9,
Job xxix. 15, Prov. i. 25, and xx. 9, 12, Eccl. ii. 14. Sometimes it denotes experience,
Gen. iii. 6. Sometimes spiritual illumination or renewing of heart, Psal. xiii. 3, and cxix.
18, Isa. xxxii. 3, Eph. i. 18. Sometimes spiritual blindness, Psal. Ixix. 23, Isa. vi. 10, Matt,
xiii. 15, John xii. 40, Acts xxviii. 27, Rom. xi. 8, 10. See Lam. v. 17.
* It denotes a fountain, Gen. xlix. 22, Exod. xv. 27, Psal. Ixxxiv. 6, and cxiv. 8.
A tear, a humour flowing from the eyes of such as weep, metaphorically denotes wine
and oil, because they drop as tears do, when the grapes or olives are bruised in the press,
Exod. xxii. 29, see Deut. vii. 13.
Eye-salve denotes the spiritual healing of our natural darkness, Rev. iii. 18, three things
are said of a man corrupted by sin, verse 17, viz., that he is poor, naked, and blind, and
therefore miserable. To remove these three, verse 18, are medicines proposed ;
(1.) Gold tried in fire, (that is heavenly treasure) which makes one divinely, rich.
(2.) "White raiment (that is, the merits o Christ applied by faith) by which nakedness
being covered, a man may be preciously adorned.
(3.) Eye-salve to anoint the eyes (that is, the saving word of the Gospel, by which a man
is illuminated) which restores or gives spiritual sight.
A ear, as well as the eye, is translated to denote the mind, and when referred to the
word of God, denotes a faithful attention and receiving of it, Psal. xlix. 4. Ixxviii. 1, and
xiv. 10, Isa. Iv. 2, where you may note nevertheless that the external hearing of the word
is not excluded, but presupposed.
Heaviness or shutting of the ears, denotes hardness and stubbornness of heart, Isa. vi.
10, Matt. xiii. 15, Acts xxviii. 27, Rom. xi. 8. Itching ears, denote such as with a per-
verse curiosity study after'false opinions, 2 Tim. iv. '6, with Acts xvii. 21.
* fy oculus et derivatum i'n.
158 METAPHORS FROM A HUMAN BODY. '[BOOK 1,
The phrase, Gal. vi. 7, "Be not deceived, God is not mocked," is emphatical, for the word
/j.vKrrjpierai, signifies more than to mock, viz., to,yfleer with the nose and mouth. And in
the times past (as Erasmus* and Pliny say,) they were wont to use gestures of derision or
mockery by the nose, for which term (/ww/cr-i/p,) the word here is derived. By another me-
taphor the Jews call their own king the " breath of their nostrils," Lam. iv. 20, that is,
under whose protection they did hreathe and were refreshed, &c.
A mouth is more used in a metonymy than a metaphor, yet sometimes it denotes the
mind and will of man, Gen. xxiv. 57, "We will ask her mouth," that is, learn her mind
and will, 2 Sam. xvii. 5. To fight with one mouth, so the Hebrew, Josh. is. 2, that is,
with one consent. See Psal. cxxvi. 2, ciii. 4, 5, and Ixxxi. 10, 11, Exod. iv. 16.
Prov. vi. 13, A perverse man is said to " speak with his feet, and teach with his fingers,"
which denotes some composed artificial gestures of deceit, as when by treading upon an-
other's foot, he signifies something, which is metaphorically called speaking : and so by the
gestures or numbering of his fingers, informs another of something he knows not, by way
of confederacy to deceive a third person.
A shoulder, because it bears burdens, signifies affliction and tribulation, Psal. xxi. 12,
Isa. ix. 4, and xiv. 25 ; sometimes obedience, Zeph. iii. 9, Zech. vii. 11, Hos. vi. 9, Isa.
xi. 14, Deut. xxxiii. 13.
Isa. ix. 6, " The government shall be upon his shoulders." The sense of this fs variously
given by interpreters. The Chaldee understands it of the fulfilling of God's law : thus
rendering it, he took the law upon himself to keep it. Many of the fathers understand it
of the cross of Christ, and quote Isa. xxii. 22. But it seems plainly to denote the whole
administration of Christ's office. Brentius upon this place, says, Mundani Monarch^ non
gestant principatum super humeros suos, sed, &c. " Worldly monarchs do not bear the
burden of government on their own shoulders, but transfer it upon their servants, counsel-
lors, and civil military officers," &c. But Christ is such a king, that he bears all the weight
of government on his own shoulders ; for he alone 'rules, preserves, and governs his church.
He only expiated sin. He had no helper, as earthly princes are wont to have, &c.
An arm, because it exerts a man's strength, is put for power or strong aid, 1 Sam. ii. 31,
Job xxii. 8, xxxv. 9, xxxviii. 15, and xl. 4, Psal. xliv. 3, Jer. xvii. 5, and xlviii. 25,
Ezek. xxx. 22, xxxi. 17, and xxii. 6, Zech. xi. 17, Isa. ix. 20. " Thej^ shall eat every
man the flesh of his own arm," that is, they will destroy and consume those of their friends
and neighbours from whom they were wont to be supplied, <fec.
A hand, the extreme part of the arm, by which works are promptly performed, is also
put for strength, Exod. xviii. 9, Deut. xxxii. 36, Josh. viii. 20, Job xxxiv. 20, Psal.
Ixxxix. 25, Isa. xxviii. 2, Dan. xii. 7. Hence it is proverbially said,
An necis longas regibus esse manus f
Dost thou not know that royal hands are long ?
that is, the king's power reaches a great way.
It is likewise put for help, ministry, and machination, which require power, Exod. xxiii. 1, 1
Sam. xxii. 17, 2 Sam. iii. 12, and xiv. 19, 2 Kings xvii. 13, Isa. xxii. 2, Hag. i. 1, and
ii. 1. In these last four texts, a hand signifies the ministry. For the prophets are the
organs or instruments, of the Holy Spirit, and the dispensers of the mysteries of God,
which they receive, to be communicated to the people, or to be reached forth as it were,
by the hand. As if when one remits money or treasure, to be distributed or paid by him,
it is said to be by such a hand, &c.
Lev. xxv. 35, It is said, " and if thy brother waxeth poor and his hand faileth," (so the
Hebrew) that is, if through poverty he be rendered incapable of business, trade, or
employment, and so not able to provide for his family, &c., then relieve him. The
metaphor being taken from a man that is consumed or weakened by a disease, who
cannot labour with his hands. On the contrary, to strengthen the hand, is by counsel
* fj.vKTrjp Authorc Palla.ce Nasum signijicat Erasm.
I.] METAPHORS FROM A HUMAW BODY. 159
and help to assist, 1 Sam. xxiii. 16, Job iv. 3, Isa. xxv. 3. When a hand is attribute
to the earth, it signifies a certain place or space, JDeut. xxiii. 12, Nuinb. xxxiv. 3, 2 Samd
viii. 3, Isa. Ivi.' 5, and Ivii. 9, Jer. vi. 3, &c.
The back denotes alienation, estrangedness, or neglect, 1 Kings xiv. 9, Neh. ix. 26
Sometimes it is a symbol of oppression and affliction, Psal. cxxix. 3, " The ploughers.
ploughed on my back," &c., Eom. xi. 10, Jer. xxxii. 33.
The loins, because the strength of the body 'consists in them, Job xl. 7, are metaphorically,
(or it may be rather metonymically,) put for strength itself, Isa. xlv. 1, " I will loose (or
dissolve) the loins of kings," the Septuagint has it KM i<rx vv ftcurfoewv Stapfai-ca, "And I will
break the strength of kings."* See Psal. Ixix. 23, Eom. xi. 10.
This metaphor chiefly respects the girding of the loins, which denotes a confirmation'
of strength and activity, in order to run, labour, or fight, 1 Kings xviii. 46, 2 Kings iii. 21,
Psal. xviii. 40, PrOv. xxxi. 17, Job xxxviii. 3, Jer. i. 10, Isa. v. 27, &c. Hence the
phrase of girding the loins, is translated to spirituals, Isa. xi. 5, denoting the faithfulness,
alacrity, and expedition, of the Messiah, in his great mediatorial and redeeming office, Psal.
xlv. iii. In the faithful members of Christ, it denotes Christian vigilancy and perseverance
in the profession of truth and piety, Luke xii. 35, 1 Pet. i. 13, Eph. vi. 14. Upon which
place Hemingius says, " As the loins, in which is the chiefest strength of the body, are
made more firm by girding, making the soldier in fight more steady and active : so the
heart is made more firm by the truth of God, which causes, that in our doubts and hesita-
tions, the devil cannot overthrow and destroy us."
A navel, by which nourishment is conveyed to the infant in the womb, is. by an elegant
metaphor transferred to the sons of the church, Prov. iii. 8, " It (that is, to fear the Lord,
and depart from evil,) shall be health (or a medicine,) to thy navel ;" as if he had said,
as the child is nourished by the navel, so the knowledge and fear of, and obedience to
God, will, by the blessed Spirit feed, educate, and comfort. It is added, " and watering or
moistening to thy bones," that is, it shall be thy whole strength, as the bones are moist-
ened and strengthened by marrow, as Job xxi. 24 5 &c. Not cutting the navel, is
allegorically translated to denote the primitive, miserable, and abominable state of the
Jewish people, Ezek. xvi. 4. It signifies the middle or an eminent place in the earth,
as the navel is in the midst, Judg. ix. 37. Hence God is said to work salvation in
the midst of the earth, Psal. Ixxiv. 12, because Judea was esteemed so by the geogra-
phers of those times.
A bosom is put for the middle concavity of a chariot, 1 Kings xxii. 35, Ezek.
xliii. 13, 14, 17. And because that part for modesty's sake is covered with a garment,
it is applied to the hidden and inward parts of man, Job xix. 27, Eccl. viii 10, Psal.
Ixxix. 12, and xxxv. 12, 13. It carries the notion of love, because of conjugal embraces,
Deut. xiii. 6, and xxvii. 56.
Eternal life, is called the bosom of Abraham, Luke xvi. 22. Upon which Brentius in
his commentary : -|- "By the bosom of Abraham, you are not to understand a certain
corporal or external place in this world, but either the promise of Christ made to Abra-
ham ; ' In thy seed shall all nations be blessed ;' or Christ himself, who came of the
seed of Abraham ; for in this sense all the godly that sleep in the Lord are deposited,
or rest in Christ himself, till in the last clay they rise together with their bodies,
Acts vii. 59, Phil. i. 23. Therefore when Lazarus is said to be carried by angels
into Abraham's bosom, we are to understand, that he was in the enjoyment of supreme
felicity in Christ, which in the latter day shall be revealed," &c.
Abraham is proposed as the father of all believers, Rom. iv. 11, 12, because such as
follow his steps, and constantly persevere in faith and godliness to tho end, shall, as our
Saviour shows, be gathered together in immortal life : for tender children are wont to
he carried and cherished in the bosom of their loving parents, Ruth iv. 16, 1 Kings
19.
This term denotes the condition of eternal life, for the carrying of infants in the
ft fottitudinem reynrnfrangam. t S'mum AbraJue intelligas non corporal em quendam et
Jiwjus seculi locum, &c.
160 MEXAPHOKS FROM A HUMAN BODY. [BOOK 1,
bosom of the parent, denotes love and intimate good will; so in the heaevnly life,
there is most pure love, from whence arises true joy. In the hosom of the parent,
the infant finds rest and defence, so in heaven, there is certain security and a most
quiet tranquillity, &c.
A bosom, by a metonymy signifies a garment, that covers it, which being loose, is con-
venient to receive and carry things, Prov. vi. 27, and xvi. 33. Therefore metaphorically
it is put for the retribution of reward or punishment. Of reward, as 2 Sam. xii. 8,
Luke vi. 38. Of punishment, as Psal. Ixxix. 12, Isa. Ixv. 6, 7, Jer. xxxii. 18.
To strengthen feeble knees, signifies to comfort such as are cast down by anguish or
sorrow of mind, and confirm them by instruction and counsel, Job iv. 4, Isa. xxxv. 3,
Heb. xii. 12 ; the metaphor being .taken from outward perils which invade upon a sudden,
in which the knees of an affrighted and fearful man are weakened, because the
strength of the nerves and muscles, by the terror of sudden danger, leaves its
operation, which for bearing the body resides in the knees. Hence a sudden, or panic
fear is expressed by the weakness or beating together of the knees, Psal. cix. 24,
Ezek. vii. 17, Dan. v. 6, Nahum ii. 10.
The feet are metaphorically (as well as by another trope) taken divers ways ; of which
take some of the chief.
1. With respect to externals, Job says, chap. xxix. 15, that " he was feet to the lame,"
that is, he relieved the miserable, as feet help men to get out of danger. See Gen.
xxx. 30, noting the marginal reading. The foot of the pride, Psal. xxxvi. 11, denotes
the violence of pioud enemies The slipping, halting, &c., of the feet, &c., denotes
danger and calamity, Job xii. 5, Psal. xxxviii. 17, cxvi. 8, and cxl. 4, 11, &c. See
Jer. xxx. 16.
On contrary, to deliver the feet from falling, denotes divine protection against
any malignant enemies, Psal. Ivi. 13, xviii. 36, and cxxi. 3, &c. To tread with the
feet, denotes to disgrace, or insult over one, as an enemy, Psal. vii. 5, and xci. 12. 13,
Ezek. xxxiv. 18, 19, Matt. vii. 6, Luke x. 19, Heb. x. 29.
Lameness or halting, which is a disease, or accidental hurt of the feet, denotes
calamity, affliction, and dangers, Psal. xxxv. 15, " In mine halting (we translate it
adversity) they rejoiced." Psal. xxxviii. 17, Jer. xx. 10, Micah iv. 6, 7, Zeph. iii. 19.
In which two last places the term nyte is feminine, alluding to sheep, upon which Illyricus
says, " That it is a speech taken from sheep : for many of them in the summer, especially
those of hotter countries, do halt, or go lame : or else it may relate to the people and
church, of which the scripture speaks in the feminine gender, as before."
2. With respect to internals and spirituals, because the life of man and the exercise
of godliness is compared to walking or running, and so the feet translated to the mind,
signify desire and a holy endeavour, as the outward running or hastening to a place
is performed by the feet, Psal. xvii. 5, and cxix. 59, 105, with verse 32,) Prov. iv.
26, 27, Eccl. v. 1. The beautifalness of the apostles' feet, Isa. Iii. 7, Horn. x. 15,
is not to be understood of their bodily feet, but of the interior and divine, as well
with respect to their mission, or being sent, as also the -rapp-ncrta., or fervour in teaching,
-as a foot-man in an errand of great concern performs his journey speedily, Nahum
ii. 1. Some interpret it thus : " It is not prancing horses, cathedral seats, costly and
magnificent vestments, cardinals' hats, and other precious worldly accoutrements, that
are commended, but simply the feet, which denotes the humility of their apostolical
legation or embassy, and all their successors are exhorted to the same virtue, 1 Cor. ii. 3,
4, GaLiv. 13, 14, &c.
Eph. vi. 15, the feet are said to be shod, upon which a learned expositor says, " The
feet signify the ministry of the Gospel, which must be shod, that is, defended with
boots or shoes, from thorns, briars, and dirt," that is, that they may be able to go
through all dangers in teaching and confessing the Gospel. See Ezek. xvi. 10. What
we translate (uprightly) Gal. ii. 14, is in the Greek op6owo8ova-t, recto pede incederent, that
is, walk with a right foot, viz., according to the rule and measure of the Gospel. See
Heb. xii. 13.
Hitherto we have treated of the clissimilary parts of a human body. The similary parts
.yield but few metaphors.
I.] METAPHORS FROM MAN'S LIFE. 161
i
The biting of the flesh, Job xiii. 14, is transferred to the mind, " why should I take
away my flesh with my teeth/ that is, consume myself with cares. See 1 Sam. xix. 5,
Eccl. iv. 5.
Blood in a metaphor, as Illyricus says, Cl. Script. Col. 1083, signifies spiritual death,
or eternal destruction, Ezek. iii. 18, and xxxiii. 8, Acts xviii. 0, and xx. 26, &c.
Of Metaphors from such things as concern the Life of Man.
To the body, and its members, aptly succeeds its union with the soul, whence life proceeds.
The word soul has no metaphorical notion, except when attributed to God, which belongs
to an anthropopathy, as was before expounded.
Life is used metaphorically : as living waters are put for such as flow briskly, and
plentifully, Gen. xxvi. 19, Prov. x. 11, Jer. ii. 13, and xvii. 13, &c. Time is said
to live, and a building to be quickened, of which before chap. 9, sect. 4. ,See Hab. iii. 2.
To live, and life,, are put for happiness, strength, and health, 1 Kings i. 25, Psal. bdx. 32,
33, Eccl. vi. 8.
Health, or soundness, is put for the word or doctrine of God and eternal life,
the consequence of receiving it, 1 Tim. i. 10, and vi. 3, 2 Tim. i. 13, and iv. 3, Tit. i. 9,
13, and ii. 1, 2, 8. Hereby is denoted the condition and quality, as well as the fruit and
efficacy of both, &c.
To cure, or heal, metaphorically signifies a deliverance or restoration from calamity,
adversity, or trouble, Exod. xv. 26, 2 Chron. vii. 14, and xxxvi. 16, John xiii. 4 12,
Prov. iii. 8, xii. 18, xiii. 17, and xiv. 13, Isa. iii. 7, and Iviii. 8, Jer. viii. 22, and xxx.
13, 14, 17, Lam. it 13, Hos. xiv. 4. And when translated to the soul, it denotes the
free pardon and remission of sin, (that disease of the soul,) through the merits of our
blessed Eedeemer. Psal. vi. 2, xli. 4, and cxlvii. 3, Isa. vi. 10, xix. 22, xxx. 26, and liii.
5, Jer. iii. 22, Mai. iv. 2, Matt. xiii. 15, (with Mark iv. 12,) John xii. 40, Acts xxviii.
2.7, 1 Pet. ii. 24, &c.
And in regard the knowing and manifestation of the disease and its cause, is the
beginning of a cure, therefore this term is elegantly transferred to the ministers of the
word, whose office it is to show people their sins, and rebuke them, Jer. vi. 14, " They
have healed the bruise of the daughter of my people slightly," that is, did not reprehend,
as much as need was.
To health, are opposed in general, diseases, griefs, pains, wounds, stripes, &c., in which
there is a metaphorical translation,
1. To Inanimates, 2 Kings iii. 19, " And ye shall grieve, (or pain,) every good piece of
laud with stones ;" iiton, that is, cover, corrupt, or mar it. It denotes the irruptions of
the enemies to annoy the whole Jewish polity, Deut. xxix. 22, 23, Isa. i. 5, 6, 7, 8.
2. To man, denoting his depraved nature, Jer. xvii. 9, Psal. xxxviii. 3, 5, 7, 8, Isa.
liii. 4, Matt. ix. 12, I'd, Mark ii. 17, Luke v. 31, 32, 1 Tim. vi. 4, a corrupt captious
wrangler about words and questions is called voatav sick about questions, to which is ele-
gantly opposed, verse 3, of the wholesome words (Ao-yaw vyuuvoixrt for sound speeches) of
our Lord Jesus Christ.
All human calamities which afflict a man, like a disease, are represented by this simili-
tude, Psal. Ixxvii. 10, Jer. x. 19, Job ix. 17, Ecel. v. 12, 15, and vi. 2, Isa. i. 6, and
xx. 26, Jer. xv. 8, and xxx. 12, 14, 15, Lam. ii. 13, Hos. v. 13. Wounds denote
sharp reprehensions, Prov. xxvii. 6, see Psal. cxli. 5.
More especially what are adverse to health, and metaphorically used are,
Brands, or marks, or scars of wounds, are put for the persecution for the confession of
Christ, which St. Paul gives an account of with respect to himself, as you may see by
their catalogue, 1 Cor. iv. 10 13, 2 Cor. vi. 5 10, and xi. 23 30. What a seared
conscience is, we have before spoken in metaphors taken from fire.
Y
162 XTETAl'HOES FROM HUMAN SENSE. [BOOK 1,
Leanness, thinness, &c., are put for calamities, punishments and anguish, Isa. xvii. 4,
and xxiv. 16, Ezek. xxxiii. 10, Zeph. ii. 11, (Psal. Ixxiii. 8,- it is spoken of tyrants.) Rot>
tenness of hones, denotes dolours and terrors of mind, Prov. xiv. 30, Hah. iii. 16, Prov.
xii. 4. To rot, is to perish, Prov. x. 7.
The plague denotes a very mischievous and destroying man, Acts xxiv. 5, where Paul
was accounted hy the wicked Jews a pestilent fellow. Poison, a very killing and fatal
ingredient, that commonly destroys men, unless expelled by very sovereign and powerful
antidotes, denotes devilish doctrine, as also the malice and malignity of the wicked, who
(as far as they can") destroy the souls, bodies, and good name, of honest, pious men, Deut.
xxxii. 33, Psal. lyiii. 4, Eom. iii. 13.
To life is opposed death, which is either the privation of natural life, because of the
separation of the soul from the body: or the privation of spiritual and heavenly life,
because of the separation of the soul from God through sin. Both these not metaphorically,
but properly, are to be understood, Gen. ii. 17.
But to die is used metaphorically, when believers are said to die to sin, Eom. vi. 2, 7,
11, that is to renounce it, and to be idle and unfruitful with respect to it, as a dead man
naturally neither acts nor operates.
But " to be dead in sins and trespasses " is quite another thing, Eph. ii. 1, 5 ; for that
denotes spiritual death, when men by sin separate themselves from the grace of God, and
the hope of eternal life, when their sins are not remitted : in which sense Matt. viii. 22,
John v.'25, 1 Tim. v. 6, are taken. Paul asserts himself to " be dead to the law," Gal.
ii. 19, that is, the accusation or curse of it, for he could not by that be justified, nor did he
depend upon works, but upon free grace, and so was dead as to that hope, (viz., of a legal
justification,) as a dead man has not the power of operation, see Kom. vii. 4, 10. To be
dead from the elements of the world, Col. ii. 20, is to be freed by Christ from the observa-
tion of the difference of Levitieal meats and the Mosaical ceremonies (this was the Jewish
Paedogogy,) by which God informed the world, Gal. iv. 3, and Col. ii. 3, (see 1 John iii.
1.) Believers are said to be dead to the world, &c., which denotes a renunciation of its
depraved concupiscences, and mad pleasures. The text says, " for ye are dead, and your
life is hid with Christ in God ;" that is, as Erasmus says in his paraphrase : " ye seem
dead to this world, because ye do not relish the glories thereof, nor are moved with those
vanities which worldlings admire. Therefore you do not live here, so as to attract the
splendid notice of men, but you live in Christ with God, although your life is bid accord-
ing to the judgment of the world, &c."
Death is attributed to seed, or corn east into the earth, John xii. 24, 1 Cor. xv. 36, not
because it perishes, but because of its change, it becoming the root of much fruit. In the
first text, it tacitly denotes the death of Christ, and in the second the death of believers,
whose resurrection is .also denoted by this similitude or metaphor of a corn, or grain.
Of Metaphors from Human Sense.
Generally, feeling, sense, or the instrument of sense, (called in Greek
eua-enffis, ato-^TTj^oj/,) are transferred to the mind, which metaphor is frequent among
the Latins, Luke ix. 45, " that they may not, aiffBuvrat, feel it" that is understand it, as
it is expounded, chap, xviii. 34, Phil. i. 9, what we translate " judgment " in the Greek
is curBeins, sense, viz., a lively faith in Christ. Tit. i. 1, 2, John xvii, 3, Isa. liii. 11. See
Eom. v. 1, 5, viii. 10, 17, and xiv. 17. See also Heb. v. 14, with 1 Cor. ii. 13, 15.
Sight, or seeing, denotes experience, or enjoyment, Exod. xx. 18, Psal. iv. 6, 7, xvi. 3,
10, xxvii. 12, 13, xxxiv. 12, 13, xlix. 10, 11, Ixiii. 2, Ixxxix. 48, 49, xci. 15, 16,
xcviii. 2, 3, and cxxviii. 6, EccL viii. 16 (where, to see sleep, denotes to sleep ; so, to see
corruption in death, Psal. xvi. 9, 10,) EccL ix. 9, Isa. xliv. 16, Jer. xvi. 10, Lam. iii. 1?
Luke ii. 26, (where to see death signifies to die,) Luke xvii. 22, John viii. 51, 56, Rev.
xviii. 7, &"c.
PART I.] MKTAPHORS FmTvI HU:.IA.N r '' SKNSE. 163
Especially the verb to see, is used to denote a real experience/ of promises of great
things, Isa. liii. 11, lx. 5, and Ixvi. f 14 ; and of punishment under commination, Isa.
xxvi. 11.
2. It is transferred to the mind and intellect, and signifies to know or understand,
Gen. xlii. 1, Eccl. L 16, Jer. ii. 31, Matt. ii. 16, and ix. 2, 4, Rom. vii. 23, with
verse 7, Rev. i. 12 ; to think or consider, Gen. xx. 10, and xlix. 15, Eccl. i. 14,
Isa. xxii. 9, and v. 12, Matt. vi. 26, (see Luke xii. 24,) Rom. xi. 22, Col. iv. 17,
James i. 25 ; to provide carefully, Gen. xii. 33, &c., or, avoid hurt, Matt. ix. 30, Mark
xii. 38, &c.
;j. It signifies spiritual vision, as the prophecies, Numb. xxiv. 16, 17, 1 Sam. ix. 9,
Isa. xxx. 10, &c.
It is said of angels, that they desire irapcucvtyai to look into the mysteries of the Gospel,
1 Pet. i. 12, that is, they coveted a full and perfect knowledge of it, such is the majesty
and beauty of that blessed mystery.
To sight, is opposed blindness, by which the want of true faith and Gospel illumination
is noted, Isa. xlii. 18, 19, Lam. iv. 14, Matt. xv. 14, and xxiii. 16, 24, 26, John ix. 39,
Rom. ii. 19, 2 Pet. i. 9, 1 John ii. 11, Rev. iii. 17.
Blindness, attributed to the wicked denotes three things, as
1. 1 John ii. 11, " Darkness hath blinded his eyes," that is the proximate and imme-
diate cause, viz., a corrupt mind and will expressed by the term darkness, (see Eph.
iv. Ib).
2. 2 Cor. iv. 4, it is said, that " the god of this world hath blinded the eyes of them
that believe not," &c., that is the first cause of all evil and condemnation, viz., the devil
seducing and hardening men.
3. John xii. 40, it is said, " He (that is God) hath blinded their eyes," in what re-
spects this is attributed to God the great and sole Fountain of goodness and mercy,
you may find expounded in Gram. Sacra, p. 285, 286.
It is said, Exod. xxiii. 8, that " gifts blind the seeing," that is, bribes corrupt the wise
and skilful to pervert justice. And therefore blindness with the synonymous terms is
ascribed to the wicked that will not take counsel, Deut. xxviii. 28, Isa. viii. 21, 22, and
lix. 9, 10, Zeph. i. 17. ~
The object of sight are colours. Of these whiteness is a most exact symbol of in-
ward purity and cleansing from sin, Psal. Ii. V, Isa. i. 18, Rev. vii. 14. A nuetaphor taken
from linen, which when foul is restored to its colour by washing, and cleansing it from
all spots.
. Outward whiteness, as by rubbing with chalk or washing with lime, denotes hypocrisy,
Acts xxiii. 3, see Matt, xxiii. 27, Ezek. xiii. 10, and xxii. 28, &c. Of the white stone,
Hev. ii. 17, we will treat anon.
Redness, or a red colour, is attributed to sin, Isa. i., 18, where the prophet means
blood, as verse 15, bj which, not only homicide or killing of men, is metonymically
understood, but also all enormous sins, by a synecdoche. For as blood rashly spilt, con-
taminates the homicide, and renders him guilty, 1 Kings ii. 5, 6, 31 33, so sins are
nothing but an abominable spot and contamination in the sight of God.
To this cursed redness, the blessed blood of Christ is opposed, which expiates sin, and
converts it into whiteness. See Rev. i 5, and vii. 14, &c.
Blackness with comeliness, is mentioned as the beauty of the spouse, Cant. i. 5.
The first denoting sin and affliction, the latter divine grace, which regenerates and re-
news. Ausustm* says, "Black by nature, fair- by grace; black in original sm fair by
regeneration Beda, upon the place, " Black by the adversity of oppressions but fair
by the beauty of virtues." Whiteness ajid redness are attributed to the heavenly
spouse Cant v 10 denoting extraordinary beauty, loveliness, and health, the native
sign of which that colour is. Some say, that he is called white, with respect to his
divinity, and red, with respect to his humanity : white, because of his purity, and
wwgTrKrw (that is,) being without sin and red, because his blood was poured
out. &c. . ' ; : .
. * Srrm-. 8. tin Temp.
Y 2
164 METAPHORS FROM HUMAN SENSE. BOOK 1,]
Hearing, and to hear, denotes,
1. The inward understanding, intelligence, or discretion of the mind, Gen. xi. 7 }
xli. 5, and xlii. 23, 2 Bongs xviii. 2,6, Isa. xxxvi. 11, Jer. v. 15, Matt. xiii. 13, 1 Gor.
xiv. 2, &c.
2. Approbation and obedience, Gen. iii. 17, and xxii, 12, Josh. i. 17, 18, Judg. ii. 17,
20, Deut. xviii. 19, 1 Sam. ii. 25, Prov. IT. 1, Isa. xxxiii. 15, Matt. xvii. 5, John viii.
47, ix. 27, and x. 27, 1 Tim. iv. 16, see James i. 22,. &e.
To hearing is opposed deafness, denoting unbelieving, wicked, and obstinate sinners,
Isa. xlii. 18, 19, with vi. 10 ; it is spoken of the converted, Isa. xxix. 18.
Smell ; what relates to this sense we have in part shown before, a thread of tow is said
to smell the fire, so the Hebrew, Judg. xvi. 9, when it touches it, and finds its "force.
See chap. xv. 14, also Job xiv. 9, and xxxix. 25. Bad report is said to stink, Gen.
xxxiv. 30, Exod. v. 21, 1 Sam. xiii. 4, 2 Sam. x. 6, and xvi. 21, Dan. vi. 14.
To taste, is put for to understand, experience, or enjoy,. Psal. xxxiv. 8, 9, Prov.
xxxi. 18, Matt. xvi. 28, John viii. 52, Heb. vi. 4, 5, 1 Pet. ii. 3. Hence the noun
CID, ffustus, taste, translated to the mind, signifies counsel, judgment, or reason,
1 Sam. xxi. 13, and xxv, 33, Psal. cxix. 66, Prov. xi. 22, Job xii. 20, Dan. iii. 10, 12,
Jonah iii. 7.
Sweetness, or to be sweet, is a metaphor well known, and signifies to delight, or to be
well pleased in a thing, Job xx. 12. Psal. Iv. 14, Prov. iii. 24, and ix. 17, (where by a
metaphor of stolen waters, which are said to be sweet, and bread of secrecies to be
pleasant, wicked company-keeping with an adulteress is expressed,) .Cant. ii. 3, 14, and v.
16, Jer. xxxi. 26, Psal xix. 10, 11, and cxix. 103.
4
Bitterness, or to be bitter, denotes an overwhelming with calamity, which is
as hateful to the mind and sense as bitterness is to the taste, Gen. xxvi. 35, Exod.
i. 14, Ruth i. 20, 1 Sam. xxx. 6, and i. 10, 2 Kings iv. 27, Job xiii. 26, and xxi. 25,
Prov. xvii. 25, Isa. xxxviii. 17, Lam. iii. 15, Ezek. iii. 14, Zech. xii. 10, &c., Isa.
xxiv. 9.
It betokens that which is evil and hurtful, Prov. v. 4, Jer. ii. 19, and so is applied to
idols, Hos. xii. 14. More especially it denotes anger, or fierceness and cruelty of mind,
Gen. xlix. 23, Judg. xviii. 25, 2 Sam. xvii. 8, Hab_i. 6, Eph. iv. 31,, Col. iii. 19. It de-
notes calumny, Kom. iii. 14, James iii. 14, with verse 8 11 ; sin, as Acts viii. 23,
Kom. iii. 14, Heb. xii. 15, Matt. xxvi. 75, Luke xxii. 62.
The object of touch is hard and soft. Hardness is spoken,
1. Of men ; and denotes,
(1.) Depravity, pertinacy, and stubbornness of mind, Exod. vii. 3, and xiii. 15, Deut.
ii. 30, and x. 16, Prov. xxviii. 14, Isa. xlviii. 4, and Ixiii. 17, Ezek. ii. 4, Matt. xix. 8,
Mark x. 5, Acts xix. 9, Rom. ii. 5, and ix. 18, Heb. iii. 8, 13, 15, and iv. 7.
(2.) It denotes cruelty and unmercifulness, Gen. xlix. 7, Judg. iv. 24, 1 Sam. v. 7,
Isa. viii. 22, and xix. 4, Matt. xxv. 24.
(3.) Afflictions and sadness, 1 Sam. i. 15, Job xxx. 25, Psal. Ix. 5, &c.
2. Of things, and so their perplexity, difficulty, and grievousness, is intimated,
Gen- xxxv. 16, 17, Deut. i. 17, and chap. xv. 18, 2 Sam. ii. 17, Acts ix. 5^ James
iii. 4.
3. Of speech, and words, as when they are bitter, xlii. 7, 2 Sam. xix. 43,
Psal. xxxi. 18 ; when they are difficult to be understood, 2 Kings ii. 10, John vi. GO.
He is called hard, who denounces evil or adversity, or any misfortune, 1 Kings
xiv. 6.
*
Softness is applied,
1. To the heart of man, and denotes consternation and fear, Deut. xx. 3, Job xxiii.
10, Jer. Ii. 46, Isa. vii. 4; also contrition and repentance, 2 Kings xxii. 19, with Ezek.
xxxvi. 26. By softness or effeminacy, 1 Cor. vi. 9, are meant those impure wretches
that unnaturally abuse themselves or others, as Illyricus says.
PART I.] METAPHORS FROM VARIOUS DIFFERENCES OF MANKHTD. 165
2. To speech, as flattery, Psal. v. 9, xii. 3, and Iv. 21, Prov. ii. 16, vii. 5, xxvi. 28,
xxviii. 23, xxix. 5. In which places the term pbn molle, mild, or soft, is used for flattery.
Sometimes it notes mildness and humanity joined with prudence, Prov. xv. 1, and xxv. 15,
where the word* -p is used. See Job xl. 4.
Sleep is the cessation of the senses, hy which is signified,
-1. Security, as that of faith, by those that depend upon and acquiesce in the Lord, Psal.
iii. 5, and cxxvii. 2, Ezek. xxxiv. 25. Sometimes it denotes the carnal security of wicked
and unbelieving men, Eom. xiii. 11, Eph. v. 14, 1 Thess. v. 6, 7. Hence it is said, Jsa.
xxix. 10, " He hath poured on them the spirit of deep sleep," &c.
2. Sloth, laziness, or sluggishness, which sleepy persons are very subject to, Prov. vi.
9, 10, and xxiv. 33, Isa. Ivi. 10, Nah. iii. 18, Isa. v. 27, 2 Pet. ii. 3, &c.
3. Death and destruction, Job iii. 13, and xiv. 12, with xvi. 22, Psal. xiii. 3, and
Ixxvi. 6, Jer. Ii. 39. Hence the profane authors call sleep the " Image of death ;" Homer
calls sleep and death twins, and Hesiod calls sleep the brother of death.
Believers are said to sleep when they die a corporeal death, Matt, xxvii. 52, John xi. 11,
13, Acts vii. 60, and xiii. 30, 1 Cor. xv. 18, 20, 51, 1 Thess. iv. 13, 14, 15. The rea-
sons are elsewhere given, the substance of which is, that their souls have blessed rest, with
God, and their bodies have rest in the grave, Isa. Ivii. 1, 2, in the certain hope
of a future resurrection, Acts ii. 26, Rev. xiv. 13, Psal. xvii. 15. Sleep being
a representation or figure of both, in which there is rest from labour, and a refreshing of
strength, &c.
To sleep is opposed watching, therefore the reason of it in signification is opposite with
respect to sleep.
1. As sleep denotes carnal security, so watchfulness signifies true repentance, and a
serious and diligent exercise of piety, Matt. xxiv. 42, and xxv. 13, Mark xiii. 35, Luke
xxi. 36, 1 Cor. xvi. 13, Eom. xiii. 11, 1 Cor. xv. 34, Eph. v. 14, and v. 18, Col. iv. 2,
1 Thess. v. 6, 10, 1 Pet. v. 8, Kev. iii. 2, 3, and xvi. 15, &c.
2. As sleep denotes sloth and laziness, so watchfulness signifies alacrity, diligence,
and prudence, in the management of duty or office, Psal. cxxvii. 1, Acts xx. 31, Heb. xiii.
17.
3. As sleep denotes death, so watchfulness denotes life, both are joined together,
1 Thess. v. 10. See Bom. xiv. 8, more comparisons might be made, but they are obvious.
Metaphors from tjie various Differences of Mankind.
WE will consider the differences of human kind with respect, 1. To sex. 2. Age.
3. Relation. 4. Country or family. And although some of these belong to the head of
adjuncts, yet for more commodious order we will place them here.
1. As to sex; they are man and woman. A man XD>H metaphorically denotes
a stout, courageous, eminent person. 1 Sam. xxvi. 15. In that irony of David,
" Art not thou a man ?" that is, hast thou not behaved thyself gallantly ? Jer. v. 1, " Seek
m the broad places thereof (that is, Jerusalem) if ye can find a man ;" that is, a wise man,
&e. 1 Kings ii. 2, 3, Psal. xlix. 10, iv. 3, cxviii. 5, 6, cxliv. 3, 4, and Ixxxii. 6, 7, 1 Cor.
iii. 21, vii. 23, and xvi. 13, &c.
A woman on the contrary, denotes one that is timorous, weak, and dispirited,
Isa. iii. 12, Jer. Ii. 30, Nah. iii. 13. See Jer. xlviii. 41, Isa. xix. 16. Hence a
sort of men are called effeminate, &c.
The church is likened to a chaste virgin ; 2 Cor. xi. 2, see Hos. ii. 19. This metaphor
alludes to the legal type of the High-Priest, who might marry none but a virgin, Lev. xxi.
14, see Cant. i. 3, Zech. ix. 17, Rev. xiv. 4. To which spiritual whoredom and adultery
is opposed. ^
2. The age of man may be thus distinguished, viz., infants, boys, youths, men, old
me n. A sucking infant and boy, metaphorically denote,
(1.) True believers, Psal. viii. 2, 3, Matt. xi. 25, Luke x. 21, see Matt, xviii. 3, 4, 1
Cor. xiv. 20, 1 Pet. ii. 1, 2, &c.
* Mollis, tuild.
166 ME'TAPHOKS FEOM VARIOUS DIFFERENCES OF MANKIND. [BOOK 1 (
(2.) Such as are ignorant in the faith, Rom. ii. 20, 1 Cor. iii. 1, 2, Heb. v. 12 14
Gal. iv. 3. -
(3.) Fools and wicked men destitute of the knowledge of truth, Isa. xxviii. 9, and Ixv.
20, Eph. iv. 14. Sucking is attributed to the church, Isa. xlix. 23, and 1'x, 16, 2 Cor. viii.
1 4. The consolation of the gospel which the faithful enjoy in the church, is compared
to sucking, Isa. Ixvi. 11, 12.
"When the term boy, or little one, is attributed to princes or magistrates, it denotes folly
and lack of prudence, Eccl. x. 16, Isa. iii. 4, 12.
Childhood signifies the time of Israel's departure out of Egypt, Jer. iii. 4, " Thou art
the Guide of fay childhood." See Hos. ii. 15, and xi. 1, Ezek. xxiii. 19. It denotes
. spiritual strength, Psal. ciii. 4, 5. "
Manhood, Eph. iv. 13, denotes the perfection of wisdom and knowledge in believers,
viz., so much as is attainable in this world, to which childhood is opposed, ver. 14.
Old age sometimes has the notion of wisdom. Hence the term elders is applied to
senators, in whom not always age, but prudence is respected, 2 Kings x. 1, &c. Hence
also the term is used of the chief officers of the church, 1 Tim. v. 1, 17, 19, Tit. i. 5,
Heb. xi. 2, James v. 14, 1 Pet. v. 1, 5.
3. The relations which afford any metaphors are, a spouse, husband, wife, widow,
father, mother, son, brother, sister ; lord, servant ; master, scholar.
By the metaphor of espousals, (which is the most pleasant metaphor of all,) the spi-
ritual union between Christ and the church is expressed, Hos. ii. 19, 20, Matt. xxii. 20,
and the following verses, 2 Cor. xi. 2, Bev. xxi. 2, 9, 10. &c. See the metaphor of a
bridegroom in the second book, where the parallel is run.
From the names of husband and wife, a few metaphors are taken, as Isa. liv. 5, where
God calls himself the toa husband of the church. The text is word for word from the
Hebrew, " Thy Makers are thy Husbands," which plural phrase denotes the mystery of
the Trinity. Hence the land of Sion, (that is the church,) is said to be nbwa, Seulah, that
is married, Isa. Ixii. 4, &c.
Widowhood denotes desolation, Isa. xlvii. 8, 9. Hence it is said, Jer. Ii. 5, " Israel
hath not been tfo widowed (or left a widow) nor Judah of his God."
A father w with respect to diverse attributes, yields diverse metaphors.
1. With respect to begetting and production, he is put for the author of any thing, Gen.
iv. 20, 21, Job xxxviii. 28, John viii. 4k
2. With respect to the education of his children, he is put for a doctor, teacher, or
master, Judg. xvii. 10, 2 Kings ii. 12. (Hence comes the appellation of the children of the
prophets, 2 Kings vi. 1, and elsewhere, by which their disciples are understood,) Matt.
xxiii. 9, 1 Cor. i. 17, Acts xviii. 8 1 1 .
3. Because he governs his children, he is put for a prince or superior, 1 Sam. xxiv. 11,
2 Kings v. 13, Isa. xxii. 21. Hence Deborah is called a mother, Judg. v. 7.
4. Because of his conversation with his children, he is put for any thing most conjunct,
Job xvii. 14.
5. Because of his love, he is put for any thing loving or benevolent, Gen. xlv. 8, Job
xxix. 16.
6. He is put for an example (or exemplar rather,) proposed for imitation, Bom. iv. 11,
12, 16, 18. Of the word (mother) see chap. ix. sect. 5, . 4. Babylon or the antichris-
tian church is called the mother of fornications and abominations of the earth ; that is, that
invented, confirmed, propogated, and defended the idolatries, damnable doctrines, errors,
nefarious wickednesses of all sorts of men, which are mystical whoredom, and the greatest
abomination in the sight of God.
By allusion to the man's words that said to Christ, Matt. xii. 47, "Thy mother and thy
brethren stand without, desiring to speak with thee ;" Christ calls his disciples, and all
believers " his mother, brothers, and sisters," that is, they were as dear to him as such,
and denotes, that spiritual relation is of higher value, than earthly. The parting of two
waj's is called a mother, Ezek. xxi. 21, because two ways, as if they were two" daughters,
proceed from it.
A sun ;a, Sen, what signification this is of, may be read, chap. vii. All believers
BOOK l.J METAPHOKS FKOM VARIOUS DIFFERENCES OF MANKIND. 167
f
are called " the sons of God," John i. 12, 13, Rom. viii. 14, 16, 17, 19, 21, Gal. iii. 26,
and iv. ">, <3, 1 Pet. i. 14, 23, 1 .John iii. 1, 2, &c., because of the mystery of regenera-
tion, and because this is effected by preaching the word. Paul calls his converts his sons,
1 Cor. iv. 14, 1 7, Philemon, verse 10. Thus such as believe as Abraham did, and only
such, ale called his seed or children, and he their father, Rom. iv. 16. See Horn. ix. 7,
y } 9, and Gal. iv. 22, &c.
The impious and unbelieving, on the contrary, are called the children of the devil,
Acts xiii. 10, 1 John iii. 10, (see verse 8,) and John viii. 44, because they imitate him in
wickedness.
Princes and magistrates, are called sons of the Most High, Psal. Ixxxii. 6 ; not with re-
spect to their faith, but ~ *
(1.) Because they are on earth as it were God's heirs, succeeding in a certain part of
judiciary authority.
(2.) Because they are of such authority on earth that God tenders and loves them, and
commands reverence and obedience to them, Born. xiii. 1, &c.
First- begotten son, in a metaphor, obtains the notion of excellence and prerogative, and
is put for one very dear and precious, as the eldest son is to the parent, Exod. iv. 22, Jer.
xxxi. 9, 20.
An orphan denotes a forlorn and helpless condition, Psal. x. 14, 18, Lam. v. 3.
Hence John xiv. 18, Christ promises his disciples that he would not leave them (ap$a,vovs)
orphans, that is, destitute of help. A brother is put for that which is like a thing, Job
xxx. 2U, Prov. xviii. 9. A man and his brother denote society or mutual engagement,
Geu. xxvi. 31, xxxvii. IS.), and x]ii. 2i, 28, Exod. xvi. 15, Numb. xiv. 4, Jer. xxiii. 25,
and xxv. 26, Mai. ii. 10. See Exod. xxv. 20, Joel ii. 8 ; a woman and her sister, Exod.
xxvi. 3, 5, 6, 17, Eiiek. i. 9, 23, and iii. 13, &c.. See also Jer. xxiii. 35, and xxxi. 34,
Isa. xxxiv. 15, 16.
A Lord, tei [Baal,~] the metaphorical significations hereof are at large given* else-
where. The principle species of lordship is royalty, which to figure the eminency of hea-
venly glory is attributed to believers, who are called kings, Rev. i. 6, and v. 10, see Matt,
xxv. 34, Dan. vii. 22, 27, i Pet. ii. 9. Hence is the mention of thrones, Rev. iii. 21,
and iv. 4, Matt. xix. 28, and xxiii. 20. Of royal government, Rev. ii. 26, 27. And a
crown, verse 10, and elsewhere frequently.
A servant, to serve, and servitude, have many metaphorical acceptations, denoting
sometimes good, sometimes evil.
1. Good, as the service of God, (of which there is frequent mention in scripture,) by
which his sincere worship, in faith and obedience, is noted. So a man is said to be the
servant of righteousness, when lie serves God in faith, holiness, and righteousness,
Ixom. vi. 16, 18, 19, Luke i. 75. To serve other men, Matt. xx. 27, Markx. 43,4-1, Gal.
v. 63, denotes an officious humility, and beneficence, the fruit of faith. So Paul was the
servant of Christians ; 2 Cor. iv. 5, see 1 Cor. ix. 1 D. Paul says that he brought his body
into SovKayaryew " servitude" 1 Cor. ix. 27, which denotes mortification.
2. It denotes evil, when it respects sin, and what relates to it. To serve sin, de-
notes impenitence, John viii. 34, Rom. vi. 6, 17, 19, 20, Tit. iii. 3, 2 Pet. ii. 19. To
serve mammon, denotes worldly-mindedness, and a greedy desire after ill-gotten riches,
Matt. vi. 24. To serve the belly, denotes an indulging one's self in carnal pleasures,
Bom, xvi. 18, see Phil. iii. 19, Tit. ii. 3. To serve much wine ( oivu AA. 5e8ov\<a(*.evas)
denotes drunkenness, Tit. ii. 3. To serve men, denotes an obedience to their pre-
scriptions iii opposition to the commands of God ; 1 Cor. vii. 23, Gal. v. 1, and iv. 9,
with Acts xv. 10, which two last texts respect the legal ceremonies, and hence that
phrase is taken, Rom. viii. 15, " spirit of bondage," to which is opposed the " Spirit of '
adoption :" the one denotes legal strictness and terror, the other evangelical grace. See
Heb. xii. 18, &c., also Heb. ii. 15.
The law is called a school-master, because it taught the way to Christ, Gal. iii. 24.
There is a very fair metaphor taken from a schoolmaster's instruction, Isa. xxviii. 10.
" For precept must be (or hath been) upon precept, precept upon precept ; line upon line,
line upon line ; here a little and there a little" (was added,) as rules and precepts are
friven and inculcated into the minds of children, and their hands guided to write (as
* Gnim. Sacr.f, 1~0. srq.
168
METAPHORS tfKOM YAEIOUS ACTIONS Off MANKIND.
[BOOK 1,
in the old verse, Adde parum parvo superadde pitssillum, i. e. " Add little to little,
and to little superadd very little, that at length they may acquire the whole treasure of
learning ;" so God, by his prophets, (2 Chron. xxxvi. 15,) and ministers, instructs his peo-
ple in divine learning, &c. ~
4. The metaphors from a country 01 family are these ; :.?*fr**
A Canaanite, is put for a stranger or impure person, Zech. xiv. last verse, Isa. xxx.
8. For a merchant, because their country was near the sea, Prov. xxxi. 24, Isa. xxii. 8,
Jer. x. 67, Hos. xii. 8, Zeph. i. 11.
An Arabian is put for a thief or robber, because they were infamous that way,
Jer. iii. 2, Isa. xii. 20; the Edomites and Moabites are put for the church's enemies,
because they were such to the Jews, (Psal. cxxxvii. 7, Lam. iv. 26, Amos i. 11, Obadiah
verse 60, Ezek. xxv. 12,) Isa. xxxiv. 5, 6, Ixiii. 1, and xxv. 10. Chaldeans are put for
mathematicians or fortune-tellers, because that nation was given to it, Dan. ii. 2, &c. The
names of Sodom and Gomorrah are attributed to the rebellious and stubborn Jews, Isa. i.
10, see* Isa. iii. 9, Ezek. xvi. 48, 49, 53.
Home, the seat of Antichrist, is called Sodom and Egypt, Eev. xi. 8; Sodom, because
of its corporeal and spiritual whoredom, and other enormous sins ; Egypt, because of its
tyranny and cruelty against the people of God.
Metaphors from the various Actions of Men.
Such of the actions of men as we have not treated of before shall be briefly given, these
may be distinguished into such as are necessary, and such as are contingent.
1. Necessary actions, as to eat and drink, denotes,
(1.) To consume or destroy, Gen. xxxi. 15, Exod. iii. 2, Deut. xxxi. 17, and vii. 16,
Prov. xxx. 14, Psal. xiv. 4, and Ixix. 10, Isa. i. 20, Jer. xxx. 16, Gal. v. 1 5, James v.
2, 3, &c,
(2.) To enjoy, or receive benefit, as eating nourishes the body this enjoyment is
either corporeal, as Gen. xiv. 18, Psal. cxxviii. 2, Isa. i. 19, and iii. 10, &c. ; or spiritual,
Prov. ix. 6, and viii. 5, 6, 10, &c., Jer. xv. 16, 1 Tim. iv. 6.
2. It denotes a participation of the merits and blessings of Christ, John vi. 60, &c.,
1 Cor. x. 16.
3. The completing of eternal happiness, or everlasting life itself, Luke xiv. 15, and
xxii. 30, John vi. 27, Kev. ii. 7, and iii. 20. &c. To be filled, that is after eating, de-
notes any fulness, as when an old man is said to be aw (Sept. xtoipris iyiepa/) full of days,
Gen. xxv. d, and xxxv. 29. See Hos. xiii. 6, Luke vi. 25, 1 Cor. iv. 8. It denotes a
sufiicient enjoyment of things pleasing and profitable, Psal. xvi. 11, xvii. 15, Ixxxi. 10,
ciii. 5, and cvii. 9, Matt. v. 6, Luke vi. 21. Sometimes it denotes loathing, as a full
stomach does meat, Psal. Ixxxviii. 3, Hab. ii. 16. Hence by an anthropopathy it is attri-
buted to God, Isa. i. 11.
To hunger and thirst denotes an ardent desire in the godly after heavenly things, Psal.
xlii. 2, and Ixiii. 1, Isa. xii. 17, and Iv. 1, Matt. v. 6, Luke vi. 21, and i. 53. In the
wicked it denotes eternal malediction for the want of those blessings, Isa. Ixv. 13, Luke
Vi. 25, see Luke xvi. 24, and Amos viii. 11.
To drink denotes the enjoyment of good and pleasant things, Jer. ii. 18, victory,
as Numb, xxiii. 24. See Prov. v. 15, Isa. xxxvii. 25 ; participation of heaven, Prov.
ix. 5, Isa. Ixv. 13, John iv. 14, and vii. 38. See Kev. xxii. 17, &c. ; to suffer incon-
veniences, as Job xxi. 20, Jer. xxv. 16, and xlix. 12, Obad. 16, Hab. ii. 16, Prov. xx. 5,
Matt. xx.~22, and xxvi. 39, &c. ; to be accustomed to a thing, Job xv. 16, and xxxiv. 7,
Rev. xviii. 3, Prov. ix. 5.
To be drunk denotes to be filled with good things, Deut. xxix. 19, Psal. xxxvi. 8,
9, Prov. v. 19, and xi. 25, Cant. v. 1, Jer. xxxi. 14; to be overwhelmed with cala-
mities, Isa. Ii. 21, and Ixiii. 6, Jer. xlviii. 26, Ezek. xxiii. 33 ; to be obstinately con-
firmed in impiety by the just judgment of God, Isa. xxix. 9, 10. Hence sobriety, on the
contrary, both of body and mind, is attributed to a godly man, 1 Thess. v. 6, 8, 2 Tiffl.
iv. 5, and ii. 25, 1 Pet. i. 13, iv. 17, and v. 8.
PABT I.] METAtHORS FROM VABIOUS ACTIONS OF MEN. 169
To beget and bring forth is put for the production or event of any thing, Job xxxviii.
28, Psal. xc. 2, Prov. xxv. 23, and xxvii. 1, Zeph. ii. 2, James i. 16, hence generations
signify things done, or histories, Gen. ii. 4, v. I, and xxxvii. 2. It is attributed to spiritual
renovation, Isa. Ixvi. 9, John i. 13. The church being as it were the mother of believers,
Isa. liv.- l,>and Ixvi. 7, 8, Gal. iv. 26, 27; to the ministers of the gospel, 1 Cor. iv. 15,
Gal. iv. 19, Philemon, verse 10, &e. When a man is said to bring forth wind, stubble,
vanity, &c., it denotes the ffl success of his malignant endeavours, Job xv. 35, Psal. vii. 14,
Isa. xxvi. 18, xxxiii. 11, and lix. 4.
Hitherto of the necessary actions of men ; now we shall briefly touch such as are con-
tingent, which are good or bad ; with respect to the agent or others.
. What concerns site or local motion, as to go or walk, is put for the life, manners, and
actions of men, Gen. xvii. 1, Psal. i. 1, and cxix. 1, 3, 9, &c., Kom. viii. 1, Eph. ii. 2,
10, &c., 2 Cor. xii. 18. Hence " a way" is put for the course of life or conduct of men,
Gen. xviii. 19, and xxxi. 35, Prov. xxviii. 6, Jer. vi. 16, Matt. xxi. 32, Acts xiv. 16, &c.
To go signifies to die, Gen. xv. 2, Josh, xxiii. 14, Luke xxii. 22, &c. To stay or tarry
signifies to live, John xxi. 22, Phil. i. 25. To follow signifies imitation and conformity in
life and actions, 1 Kings xviii. 21, Matt. xvi. 24, John viii. 12, 1 Pet. ii. 21, 2 Pet. i. 16.
To run betokens diligence, Psal. cxix. 32, Cant. i. 4, Jer. xii. 5, Kom. ix. 16, 1 Cor. ix.
26, Gal. v. 7, Phil, ii; 16, 2 Tim. iv. 7, Heb. xii. 1. The. word of God is said to run,
when it is largely propagated, 2 Thess. iii. 1, and when the will of God is fulfilled, Psal.
cxlvii. 15. To hasten signifies temerity, rashness, precipitancy, and folly, Job v. 13, Isa.
xxxv. 4. To stand signifies to be happy, or in a good condition, 1 Sam. xxiv. 21, Psal.
xxx. 7, 8, Dan. xi. 2, Rom. xiv. 4; to believe firmly and persevere, Exod. xiv. 13, Born,
v. 2, and xi. 20, I Cor. x. 12, and xvi. 13, 2 Cor. i. 24, Phil. iv. 1.
It denotes perseverance in sin, Psal. i. 1, Eccl. viii. 3, Hos, x. 9. The confirmation or
ratifying a word or decree, Lev. xxvii. 14, Deut. ix. 5, and xix. 15, Isa. xl. 8, Jer. xliv.
28, 2 Cor. xiii. 1, &c.
To sit denotes to be quiet and steadfast, Gen. xlix. 24, Psal. cxiii. 9, Micah v. 3, &c.
To fall denotes to sin, Jer. viii. 4, 1 Cor. x. 1.2, and to be overwhelmed with calamities,
Isa. xxiv. 16, 17, 18, Amos v. 2 ; to be despicable or low, Neh. vi. 16, Esth. vi. 13, John
xii. 3 ; to die, Gen. xxv. 18, 1 Cor. x. 8. See more examples, Gal. v. 4, 2 Pet. iii. 17,
Rev. ii. 5, Matt. viii. 11, Luke xiii. 29, Matt. xxii. 1, &c., Isa. xxv. 6, &e.
To gird denotes fortitude, preparation, and dispatch of business, 1 Sam. ii. 4, Job
xxxviii. 3, Prov. xxxi. 17, Jer. i. 17. To put on denotes a close union, Job x. 11, Jer.
xliii. 12. Putting 'on, denotes regeneration or renovation, 2 Cor. v. 3, Horn. xiii. 12, 14,
Eph. iv. 24, Col. iii. 9, 10, 1 Pet. v. 5.
There are many transient actions of men used metaphorically, of which take a few ex-
amples instead of many, by which you may judge of the rest.
To take is put for to learn or understand, Job xxii. 22, Prov. i. 3, &c. To build (rt
banah,'} for getting of children, Gen. xvi. 2, Deut. xxv. 9, Ruth iv. 11. To restore,
exalt, or make prosperous, Job xxii. 28, Isa. Iviii. 12, Jer. xii. 16, and xxxi. 4, Mai. iii.
15, (to which, to destroy, is opposed, Jer. xiii. 10, &c.) To establish and confirm, Psal.
Ixxxix. 2, Matt. vii. 25. To inform by doctrine and example, Bom. xv. 20, 1 Cor. viii.
1, x. 23, and xiv. 4, 17, Gal. ii. 18, 1 Thess. v. 11, Jude, verse 20. (Hence ocoSo W ,
edification, is put for information by word and life, Bom. xiv. 19, and xv. 2, 1 Cor. xiv.
3, 5, 12, 2 Cor. x. 8, and xiii. 10.) Thus is the church built, which is the house and
city of God, Psal. Ii. 18, and cii. 14, Isa. Ix. 10, and liv. 11, 12, Matt. xvi. 18, 1 Cor. iii.
9, Eph. ii. 21, 22, and iv." 12, 1 Pet. ii. 5. Hence such as should preserve and restore
the church are called builders, Psal. cxviii. 22, Matt. xxi. 42, Acts iv. 11, 1 Pet. ii. 7. To
build is also put for seducing by false doctrine, 1 Cor. viii. 10, &c.
To war, fight, &c., is put for the spiritual fight of believers against the cleviL
the world, and the flesh, Isa. xl. 2, 2 Cor. x. 4, Eph. vi. 12, 1 Tim. i. 16, 2 Tim. ii-
3> 4, and iv. 7, Phil. i. 27. It is said of such things as disagree amongst themselves,
a s flesh and spirit, Bom. vii. 23, James iv. 1, 1 Pet. ij. 20. Prayers are spiritual
z
170 METAPHORS FflOM CONTAINING SUBJECTS. [BOOK 1,
weapons, Rom. xv. 30, Col. -iv. 12, &c. To commit adultery, or play the whore, is put
for idolatry and impiety, of which there are abundance of examples in scripture, Exod.
xxxiv. 15, 16, Deut. xxxi. 16, Judg. ii. 17, and viit. 27, 33, 2 Kings ix. 22, 1 Chron. v.
25, Isa. i. 21, and Ivii. 3, 4, Jer. ii. 20, iii. 1, 6, 8, 9, xiii. 27, and xxiii. 14, Ezek. xvi.
15, 20, and xxiii. 3, Hos. i. 2, iv. 12, v. 3, and vi. 10, Nahum iii. 4, Eev. ii. 20, 21, 22,
xiv. 8, xvii. 2, and xviii. 3, &e. The reason of the metaphor is, because God hath joined,
and as it were espoused his church to himself in a spiritual contract or covenant, that
thereby he may beget spiritual children, to be eternally saved. If the church therefore
will basely forsake him, and run to idols, without any respect to the violation of that con-
jugal engagement, it is spiritual adultery, and the scripture so styles it, &c. To bewitch
is put for to seduce by wicked doctrine, Gal. iii. 1.
Apostates and such as persecute the saints are said, Heb. vi. 6, " To crucify the Son of
God afresh." In which sense Rome, the seat of Antichrist is thus described, Rev. xi. 8,
" The great city, which spiritually is called Sodom and Egypt, where also our Lord was
crucified." Which periphrasis denotes the cruel persecution of true Christians, with all the
oppression, and massacres, perpetrated by Rome and its instruments, whereby they have
power to act. For whatsoever injuries are offered to believers, are by the Holy Spirit
said to be offered to Christ himself; because none of the members can be hurt, but the head
sympathizes and suffers with it, as was said before. * Origen says, " By every martyr's
condemnation, Jesus is condemned : for if a Christian be condemned for this alone, that he
is a Christian, it is Christ then, that is condemned ;" (and so crucified.)
Metapftors taken from the containing Subjects.
To this belong
(1.) Generally place and its dimensions.
(20 - -- - -
Particularly the habitations of men.
To the dimensions or differences of place, belongs altitude or height, which when referred
to the mind and understanding of man, metaphorically denotes an abstruse thing, or that
which is difficult to be understood, Prov. xxiv. 7, " Wisdom is too high for a fool," that is,
he cannot attain it. See Prov. xiv. 6. A word that has affinity with this denotes the
distraction of an irresolute mind, by reason of divers cares and doubts, Luke xii. 29, Kaiw
tierecopie6e, " Be ye not lifted up on high," we translate it, " be ye not of a doubtful
mind ;" this metaphor is taken from meteors, and denotes a mind as it were hung up in the
air, apt to be blown hither and thither by every blast ; the meaning is, be not distracted
with various cares for your sustentation, but acquiesce in the hope of divine help.
Gen. xliii. 18, " We are brought in, that he may roll himself upon us, and fall upon us,
and take us for bondmen." This is an elegant metaphor taken from the fall of a body
from an high place or precipice, upon which Junius says, Metaphora duplex, a corporibus
magnce et ponderosce molis, &c. " A double metaphor taken from bodies of a great and
weighty bulk, which by wheeling (as it were) are tumbled down from on high, and the
higher they are, with so much the more violence do they fall ; as if he had said, whereas
he has no lawful cause of quarrel against us, he will make us captives, or bondmen, by
this pretext of money," &c.
To go backward denotes apostacy, Jer. vii. 24. To turn their hearts back again, signifies
repentance, and their abhorring Baal whom they thought to be a God, 1 Kings xviii. 37,
see Isa. 1. 5.
To turn to the right hand, or left hand, Gen. xxiv. 49, signifies a desire what to do, or
not to do ; the metaphor being taken from such as are doubtful, when they come to a part-
ing-way, which to take, and are wont to be directed by that phrase, turn to the right or
left hand.
This phrase is used with respect to divine obedience, when men are commanded
to walk neither to the right nor left hand, that is, to keep exactly to that rule and or-
der with respect to God's worship, which he hath set down in his word, Deut. v. 32.
* Homil. 11. in Jer,
PART I.] METAPHOBS FROM CONTAINING SUBJECTS. Ill
xvii. 11, 20, xxviii. 14, Josh. i. 7, xxiii. 6, Prov. iv. 27, Isa. xxx. 21, &c. The right
side is a symbol of prudence, circumspection, and honesty ; and the left of imprudence, te-
merity, and incogitancy, Eccl. x. 2, &c.
Latitude or largeness gives some metaphors, arn dilatare, to enlarge, signifies a deliver-
ance and help from calamity, Psal. iv. 1, xviii. 19, and xxxi. 8, 9, Prov. xviii. 16. So
narrowness betokens trouble and affliction, Psal. xxv. 16, 17, xxxi. 9, cxxxviii. 6, 7,
Prov. xi. 8, xxiv. 10. The metaphor being taken from narrow places, or men shut up,
besieged, or surrounded by an enemy in a narrow compass, which exposes them to much
distress and difficulties of deliverance. A heart enlarged signifies jov, Psal. cxix. 32, Isa.
Ix. 5. See 2 Cor. vi. 1113, &c.
This enlarging of heart, denotes sometimes great wisdom and virtue, 1 Kings iv. 29.
Sometimes pride and audacity, Psal. ci. 4, 5, Prov. xxi. 4, and xxviii. 25. See 1 Sam.
ii. 1, 2 Cor. vi. 11, Eph. vi. 19, Psal. Ixxxi. 10, 11, and cxix. 131, Ac.
Of places where men dwell we will show, (1.) Their parts. (2.) Their species or
kinds. The parts, from which metaphors are taken, are,
1. Foundation, in which we are to consider,
(1.) Its dignity, being the principal part of the edifice, which supports the whole
weight of the building. Hence Christ is called the Foundation of the Church, which is
Ms spiritual house, Isa. xxviii. 16, 1 Cor. iii. 10, 11, Eph. ii. 20. See Matt. xvi. 16,
18, 1 Pet. ii. 4, 5, Jude verse 20, Rev. xxi. 14, because from him and by .him are all things,
which are needful for the gathering, preserving, and saving of his church.
(2.) Its steadfastness, stability, and firmness ; which makes the whole building strong
and durable. Hence it is said of the creation of the earth, that solid and immoveable
body, together with its parts, Exod. ix. 18, Job xxxviii. 4, Psal. xxiv. 1, 2, civ. 5, Prov.
iii. 19, viii. 29, Heb. i. 10. Henee it is put for the ground, which we tread upon, Hab.
iii. 13, " by making naked the foundation," (so the Hebrew,) that is, by clearing your
land of its enemies, who so covered it, as if they had taken a perpetual root in
inverse 6. More metaphors you may find, Prov. x. 25, 2 Tim. ii. 19, John vi. 27,
Isa. xiv. 32, Eph. iii. 17, 18, Col. i. 23. It is put for to consult or deliberate, because
every design must have a beginning, Psal. ii. 2, xxxi. 13, 14, and to appoint, decree, or
ordain, so as that a thing should be firm and certain, 1 Chron. ix. 21, Esther i. 8, Psal.
viii. 2, " Out of the mouths of babes and sucklings hast thou founded (so the Hebrew)
strength." &c.
(3.) Its order, because it is the first thing in a building, and the last in destroying
of a house ; hence it is put for beginning with respect to time, Isa. vii. 9, and for the
very extreme or end in the destruction or utter rooting out of the people, Psal. cxxxvii. 7.
A wall is transferred to a human body, Jer. iv. 19, " I am pained at the walls of
my heart," (so the Hebrew) that is, my bowels and sides which environ or encompass
my heart, in which places, such as are troubled with an hypocondriac disease, are
much pained, &c., Acts xxiii. 3, Paul calls the chief priest a " whited wall," that is, an
hypocrite and vain speaker, who bragged of the dignity, and title of his office, whose
outward appearance was gaudy and splendid, bespeaking much sanctity, whereas within
be was full of impiety and uncleanness. See Matt, xxiii. 27. It seems this kind of wall
which he alludes to, was made of mud, that is a slight wall of untempered mortar, as
Ezek. xiii. 10, which had no solid or durable substance in the inside, .but was curiously
whited with lime on the outside.
Eph. ii. 14, fj-efforoixw intergerinus paries, " the middle wall of partition," denotes the
Mosaical law, which like a partition divided the Jews from Gentiles, which being now-
taken away they are all one in Christ.
A wall, in a metaphor, is a symbol of strength and defence, 1 Sam. xxv. 16, Psal.
xviii. 29, Isa. xxvi. 1, Jer. i. 18, and xv. 20. A hedge denotes also defence, Ezek. xiii.
5, and xxii. 30, Jer. v. 10, Psal. cvi. 23.
?
_ A step, stair, or degree, 8a.djj.os, is put for increase of spiritual gifts, 1 Tim-
iii; 13. See Matt. xiii. 12. A pillar metaphorically signifies things like it, whether
with respect to figure and shape, Exod. xiii. 21, 22, Judg. xx. 40, Rev. x. 1 ; or use,
for it is firm, and bears great weight, and therefore denotes firmnefs, constancy,
172
METAPHORS FROM CONTAINING SUBJECTS.
[BOOK 1,
and lastingness, Prov. ix. -I, Jer. i. 18, Job ix. 6, and xxvi. 11, Tim. iii. 15, Rev.
"iii. 12 ; dignity and pre-eminence in the church, Gal.' ii. 9 ; the commonwealth, Psal.
Ixxv. 3.
A comer denotes extremity, because it is the extreme part of the building, as
, 1. The extremes of the earth, Exod. xxvii. y, Numb, xxxiv, 3, Neh. ix. 22, Jer. ix. 26,
Deut. xxxii. 26.
2. Of a field and country, Lev. xix. 19, Numb. xxiv. 17, where the Chaldee and Sep.
tuagint understand princes.
3. Of the head, as the forehead and temples, Lev. xiii. 41, and xix. 27. The
outward corner of a house, signifies a prince or grandee, Judg. xx. 2, 1 Sam. xiv. 38,
Isa. xix. 13. Hence Christ is called a Corner-stone, Psal. cxviii. 22, expounded Eph. ii.
15, 16, 17, 20.
A nail signifies one fixed for common good, Isa. xxii. 23. The Chaldee renders it faith-
ful governor, and the Septuagint apx"> a prince.
A gate or door, is put for a populous city, through which the passage of traffic
or commerce is wont to be, Ezek. xxvi. 2 ; for the entrance into a country, Micah
v. 5 ; for the lips, Job xli. 19, See Psal. cxli. 3, and Ixxviii. 22, 23, Job iii. 10.
What a door of hope denotes is shown before in the mention of the valley of Achor,
Hos. ii. 15. The opening of a door denotes preaching the gospel, Isa. xxvi. 2, and
Ix. 11, Acts xiv. 27, 1 Cor. xvi. 9, 2 Cor. ii. 12, Col. iv. 3, Rev. iii. 8. " The door of
heaven" denotes the means of arriving to blessedness, Geri. xxviii. 17, Matt. vii. 14,
Luke xiii. 24. Christ calls himself a door, John x. 1, 2, 7, 9, because none can get into
heaven or rightly into the church but through him. See metaphor Door in the second book.
Matt, xxiii. 13, the Pharisees are said " to shut the kingdom of heaven and prohibit
entrance therein," because they hindered men from looking after the saving graces of the
Messiah, who is the only Door of salvation, and because they 'depraved his holy word :
to be at the door denotes nearness of time, Matt. xxiv. 33, James v. 9. The gates
of death denote extreme peril, Job xxxviii. 17, Psal. ix. 13, and cvii. Ib, Isa.
xxxviii. 10. The gates of hell, Matt. xvi. 18, denote the stratagems, machinations,
plots, and power of the devil and his ministers, &c. Believers are said to knock at the
door, when they pray earnestly, Matt. vii. 7, 8, Luke xi. 9. God is said to knock at the
door (of our heart) when he earnestly invites men to repentance, Rev. iii. 20, &c.
Bars, which strengthen gates, 1 Sam. xxiii. 7, are metaphorically put for any kind of
fortification or strength, Job xxxviii. 10, Psal. cxlvii. 13, Ezek. xxx. Amos i. 5, Isa. xv.
5, and xliii. 14.
A key denotes authority and power, Isa. xxii. 22. It is attributed to Christ with
respect to hell and death, Rev. i. 18, and the church and heaven, Rev. iii. 7, which '
denotes chief dominion. The keys of the kingdom of heaven, Matt. xvi. 19, denote the
ministry and office of the apostles, (Job xx. 23,) in retaining sins, (viz., excommunicating
scandalous sinners) and remitting sins, (that is, receiving the penitent,) set forth by the
metaphors of a key, which shuts or opens the door.
The species of buildings, are (1.) A city, which metaphorically denotes the church
militant, Isa. xxvi. 1, Heb. xii. 32, see Matt. v. 14. The church triumphant, Heb. xi.
10, and xiii. 14, Rev. xxi. 2, &c. See Phil. iii. 20, and i. 27, where heavenly conversa-
tion is" expressed by a word derived of iro\ts a city, as civility is from civis a citizen, be-'
cause their conversation should be civil, in opposition to the rudeness and barbarity of such
as live in the country. It is said of a fool, Eccl. x. 1 5, " that he knows not how to go
to the city," that is, he cannot perfect what he undertook.
Strong holds, or munitions, are elegantly used by the apostle, 2 Cor. x. 4, for all that
which the church's enemies put their confidence in, as carnal wisdom^ learning, eloquence,
&c., which those divine weapons pull down, &c.
Towers sometimes denote proud tyrants, and worldly grandees, Isa. ii. 15, and xxx.
2'5. Other 'significations of these, see before, chap, viii., and in the metaphorical parables,
Book 2.
I-] METAPHORS FROM. HUMAN ADJUNCTS. 173
A house denotes the church militant, Psal. xxvii. 3, 4, and Ixix. 9, (John ii. 17,)
Ixxxiv. 4, and xcii. 13, Isa. Ivi. 5, 7, Eph. ii. 19, 22, 1 Tim. iii. 15, Heb. iii. 6, and
x. 21, 1 Pet. ii 5, and iv. 17. Hence the apostles are called OIKOVO/J.OI, the house-servants
or stewards of God, 1 Cor. iv. 1. The temple of Jerusalem is frequently called the house
of God, 2 Sam. vii. 5, 6, Psal. xxvi. 7, 8, Jer. vii. 11, Matt. xxi. 13, &c. The church
triumphant and eternal- life, is called a house, Psal. xxxvi. 8, John xiv. 2, 2 Cor. v. 1, 2.
The reason is, hecause.
(I.) God lives there with the blessed, as the master of a family with his domestics.
(2.) Because it is a most quiet and secure habitation.
(3.) Because of the perfect and clear vision of God.
(4.) With respect to the glorious ornaments of his family ; for the grandees of the
world maintain their families as splendidly as they can.
(5.) Because all the spiritual sons of God are gathered into this house, where there is
perfect harmony and. concord, &c.
A tabernacle is almost of the same signification, and is put for the church militant,
Psal. xv. 1, xxvii. 4, 5, and Ixxxiv. 1 ; for the church triumphant, Rev. xxi. 3. The
tabernacle of David, Amos ix. 11, Acts xv. 16, denotes the kingdom and church of the
Messiah, &c.
The word " tabernacle" is said of the sun's tarrying in heaven, Psal. xix. 4 ; and of a
human body, 2 Cor. v. 1, 4, 2 Pet. i. 14, because the soul dwells in it, as its habitation
till death.
*A chamber or inner room, which the Latins call Penetrate, is attributed to God,
which is a symbol of- that divine and intimate communion which the saints enjoy with
him, Cant. i. 4, see John xiv. 2, where the many mansions there, are thus to be meta-
phorically understood, viz., variety of heavenly joys.
Chambers of the south, Job ix. 9, and xxxvii. 9, this denotes that part of heaven
tfhich is near the Antarctic pole, or. southern Axis, which being below our horizon cannot
be seen of us. See Prov. xxiv. 4, and xviii. 8.
By chambers of death, Prov. vii. 27, is denoted damnation. The chambers of the
people, Isa. xxvi. 20, are temporal death, or the graves of the godly, from which at the
last day there will be a resurrection.
A prison and imprisonment, is most elegantly translated to denote God's vengeance
against his enemies, Isa. xxiv. 21, " And it shall come to pass in that day, that the Lord
shall visit (that is, take, notice of) the host of every high one, with him that is on high,
and the kings of the earth with their land," (that is, he will punish high and low,
king and subject,) verse 22, " And they shall be gathered together with the gathering of
prisoners into the dungeon, and shall be shut up in prison (that is, they shall be held
captive by the the power of God, whosoever they are that are his adversaries, for this
shutting up in prison denotes any kind of punishment,) and after many days they shall be
wanting," that is, they shall never be able to extol or lift themselves up more against God.
See 2 Cor. x. 4, 5. A freeing from prison, denotes divine deliverance, Psal. cxli. 7.
A ship, Isa. xxxiii. 21, denotes all the force of the church's enemies, Psal. xlviii. 7,
" The breaking of the ships of Tarshish," betokens (as many interpreters say) the con-
fusion of those enemies. See Isa. ii. 16, 17. Besides this va.va.yew to make shipwreck of
faith, denotes apostacy from the faith, &c.
A grave denotes the depraved nature of man, Psal. v. 9, Bom. iii. 13, " Their
throat is an open sepulchre," the metaphor being taken from the noisome scent of a grave,
"which is translated to the corrupt and wicked discourse of ill men. See Matt, xxiii, 27,
28, &c. See also Isa. xiv. 11, " Thy pomp is brought down to the grave," that is,
none will honour thee, &c.
Metaphors from the various adjuncts of Men.
These may be divided into internal and external ; of the internal we have before ex-
pounded many ; of the external, by which the various utensils or instruments, &c., useful
for human life are to be understood, we will here treat briefly.
* Tin cheder. This word signifies the inmost and most retired part of any place.
174 METAPHOES FKOM HUMAN ADJUNCTS. [BOOK 1,
Arms are translated by a notable emphasis, to denote the spiritual fight or struggling of a
pious soul against sin and temptation, Eom. vii. 23, and xiii. 12, 2 Cor. vi. 7, and x. 4,
1 Pet. iv. 1. Of which the apostle treats most elegantly, -Eph. vi., upon which see Mr.
Gurnal, who hath well handled the subject.
The, devil is said to be a strong man armed, Luke, xi. 21, that is, well provided with
craft, guile, and subtlety, to over-reach and overcome a soul.
A sword denotes,!. A thing hurtful, because it is cutting, and so betokens most
bitter griefs, Psal. xxii. 20, Luke ii. 35. Hence it is said of an ill-speaking and virulent
tongue, Psal. lv. 21, Ivii. 4, and lix. 7, Job v. 15. see Psal. Ixiv. 3, &c. To put a knife
to the throat, denotes extreme peril, Prov. xxiii. 2.
2. It denotes, a thing very penetrating, and efficacious, Psal. cxlix. 6, Micah v. 5,
Eph. vi. 17. It is said of the word of God. that it is " sharper than a two-edged sword,"
Heb. iv. 12, Gladio aneipiti Topwrepos, scindendo penetrabilius esse, which denotes its
piercing efficacy, to reach the heart, when set home by the Spirit. See Isa. xlix. 2, Rev.
i. 16, and ii. 12, 16, &c.
A bow and arrows signify the same thing, that is, are put for an ill-speaking and lying
tongue, Psal. Ixiv. 3, and cxx. 4, Jer. ix. 3. " An arrow flying by day," denotes any
sudden or invading danger, Psal. xci. 5. How attributed to God, we have shown in the
chapter of an anthropopathy, page 70.
A quiver, wherein arrows are kept, is put for a family wherein children are well
educated ; Psal. cxxvii. 5, (see verse 3, 4, and Psal viii. 2, Isa. xli. 16, Psal. xlv. 5,
Isa. xlix. 2,) the Chaldee renders it, " It is good for that man that fills his school with
them."
A shield is put for princes, Psal. xlvii. 9, Hos. iv. 18 ; who defend their subjects
as a shield does the body. Paul calls the word of God, " the shield of faith," Eph.
vi. 16, which " quenches all the fiery darts of the wicked one ;" because when received
in faith, it defends a soul from all the temptations of the devil, which are as
darts, that would obstruct its passage to heaven. See Gurnal as before. See 1 Thess. v.
8, &c.
Elisha and Elijah are called the chariots and horsemen of Israel, 2 Kings ii. 12,
and xiii. 14, that is, their principal strength, as chariots and horsemen are in war,
&c.
A staff, because it is the supporter of a weak or lame man, denotes help and
support, 2 Kings xviii. 21, Psal. xviii. 18. Hence the staff of bread, water, &c.,
is put for meat and drink, by which the life of man is supported and refreshed,
Lev. xxvi. 26, Psal. cv. 16, Isa. iii. 1, Ezek. v. 16, and xiv. 13, &c. Hence bread
is said to support (in our version, strengthen) the heart of man, as a staff does the
body ; that is, comforts and refreshes him. Hence also tso fulcire, to prop, is put for
eating, 1 Kings xiii. 7, &c.
On the contrary, a staff is a symbol of meanness and poverty, as in the prayer of
Jacob, Gen. xxxii. 10, " With my staff I passed over this Jordan," that is, weak and
poor, the metaphor being taken from such as are taken captives in war, and despoiled of
all their arms, and are dismissed with a staff.
Because a staff is an instrument whereby men use to beat, it is put for tyranny, cruelty,
and severe government, Prov. x. 13, xxii. 8, and xxvi. 3, 2 Sam. vii. 1 4, Psal. Ixxxix.
32, Isa. x. 5, 24, and xiv. 5.
A prize is put for the reward of the godly ; the metaphor being taken from such as win
a race, or overcome any challenger or adversary that contended with them at any exercise,
1 Cor. ix. 24, Phil. iii. 14. For the exercise of faith and piety is compared to a race or
strife, 1 Cor. ix. 2426, Gal. v. 7, Heb. xii. 1, &c.
Col. ii. 18, KKTupgufeveiv " signifies to defraud of that reward" the metaphor is taken
from the custom of heathens, who in their games and public exercises of wrestling,
and the like, had some that used to sit as umpires to give to them that did best, the
I.] METAPHORS FROM HUMAN ADJUNCTS. 175
reward of a garland or crown, or some such thing, yet were sometimes unjust, and
defrauded, by some corrupt dealing, those that really won the prize. The sense is,
that they should not trust the judgment of divine matters, and the mysteries of God's
law with respect to worship, to the folly of human reason, and the comments of will-
worshippers, lest they should lose truth, and consequently the prize of eternal salvation,
Col. iii. 15.
The white stone, Eev. ii. 17, is a symbol of. heavenly glory, " To him that overcometh
will I give a white stone, and in the stone, a new name written," &c. The metaphor
(as some conjecture) is taken from an ancient custom, that a white stone was given to an
acquitted person that was accused and tried ; and a black one, to guilty and condemned,
according to that of Ovid. 15. Metam.
Mas erat Antiquis, niveis, atrisque lapillis
His damnare reos, illis absolvere culpa, &c.
"The custom was, by white and Wack small atones,
T" acquit the guiltless ; and damn guilty ones."
" The writing of a new name hi the white stone," is said by interpreters to denote, not
only a freedom from condemnation, but also an adorning with heavenly glory, 1 John
iii. 2. Others say that it is a symbol of victory, &c.
A cup, 13-12 because the guests drink out of it, Jer. xvi. 7, Luke xxii. 17 ; and because
it holds sometimes bitter liquor, sometimes sweet, metaphorically denotes sometimes
a prosperous and happy condition, as Psal. xvi. 5, xxiii. 5, and cxvi. 13. Sometimes
punishment and affliction, Psal. xi. 6, and Ixxv. 8, Isa. li. 17, 22, Lam. iv. 21, Jer. xxv.
15, andli. 7/Ezek. xxiii. 33, 34, Matt. xx. 22, 23, and xxvi. 39, 42, &c.
A hand-writing, commonly called a bond, Col. ii. 14, is put for an obligation,
or that guilt that sinners incurred by sinning ; the cancelling of which, and fixing it
upon the cross, is the full or plenary satisfaction for sin made by Christ, and applied to
the soul by true faith, upon which see Erasmus in his paraphrase, who does excellently
expound it.
A crown, that peculiar and principal ornament of the head in general, denotes any
beautiful or very pleasing ornament or profitable thing, Prov. iv. 9, and xvii. 6, Jer. xiii.
18, Phil. iv.. 1, 1 Thes. ii. 19. Hence to crown is put for, to adorn, bless with good
things, and so to make joyful, Psal. viii. 5, and ciii. 4, see Psal. Ixv. 11, Isa. xxiii. 8.
Tyre is called the " crowning city," that is, a place that made its inhabitants great and
wealthy ; for it is added, whose merchants are princes*whose traffickers are honourable
of the earth."
2. A crown is the symbol of an empire or a kingdom, hence the kingdom of Israel
is called a crown of pride, Isa. xxviii. 1, (see Hos. v. 5, and vii. 10 ; ) viz., a most
proud kingdom. More examples are to be read, Psal. xxi. 3, andlxxxix. 39, Lam. v. 56,
Ezek. xxi. 26. But this rather belongs to a metonymy of the sign. But it is meta-
phorically, when crowning is attributed to Christ the heavenly King, Zech. vi. 1 1 14,
Psal. viii. 5, Heb. ii. 7, 9, &c. .
% It denotes heavenly reward or eternal life, 1 Cor. ix. 25, 2 Tim. ii. 5, iv. 8,
Jam. i. 12, 1 Pet. v. 4, Eev. ii. 10, and iii. 11, &c.
Siches, TT\OVT&, are put for plenty of heavenly things, and the spiritual gifts received
%ough Christ, Luke xii. 21, 1 Cor. i. 5, 2 Cor. vi, 10, and viii. 9, Heb. x. 34, and xi.
f^, Col. ii. 2, James ii. 5, Kev. iii. 18. See Isa. liii. 9. Serious Piety, 2 Cor. viii. 2, and
lx - 11,1 Tim. vi. 18; the conversion of the Gentiles, Rom. xi. 12.
Treasure denotes plenty of heavenly good, Isa. xxxii. 6, Matt. vi. 20, &c.;
which is called K^ngovopia the inheritance- of believers, Acts xx. 32, Eph. i. 14, 18,
^1. iii. 24, Heb. ix. 15,1 Pet. i. 4. And believers themselves are called "heirs 'and
c o-heirs with Christ," Rom. viii. 17, Gal. iv. 7, Tit. iii. 7, Heb. vi. 17, James ii. 5,
METAPHOBS FROM HUMAN- ADJUNCTS. [BOOK I,
1 Pet. iii. 7. Hence *,he phrase " to inherit the kingdom of heaven," Matt. xix. 29, and
xxv. 34, and sundry other places ; the . metaphor is taken from the Jewish inheritance,
which were kept very sacredly and strictly by the possessors, and left to their posterity'
as appears by that heroic speech of Naboth, 1 Kings xxi. 3, who refused to exchange his
vineyard for a better, &c.
To riches, treasure, &c., are opposed poverty and begging, which denote the want of
spiritual good things, Rev. iii. 17. Sometimes repentance and contrition, with a desire
after them, Matt. v. 3, and xi. 5, Luke iv. 18, and vi. 20, &c.
A debt denotes sin, Matt. vi. 12. (See Luke xi. 4,) Luke xiii. 4, because we become
thereby obnoxious to the wrath of G-od, as a debtor does to the arrest and suit of his
creditor. See the parables, Matt. v. 26, and xviii. 23, &c., Luke vii. 41, 42, 47, and
the appellation of a bond, Col. ii. 14, of which before.
A whip metaphorically denotes affliction, calamity, and loss, 1 Kings xii. 11, 14, Josh.
xxiii. 13, Job v. 21, and ix. 23, Isa. x. 25, and xxviii. 16, Mark iii. 10, and v. 29,
34, Luke vii. 21, Heh. xii. 6, &c.
The hammer of the whole earth, is a metaphorical epithet of the Babylonian
monarch, Jer. 1. 23, because God (as if it were with a great hammer) made use of
him at that time to break in pieces the kingdoms of the whole world. See Jer. xxiii,
29, andli. 20.
A table denotes heavenly good things, Psal. xxiii. 5, and Ixix. 22, Prov. ix. 2, Rom-
xi. 9.
A Measure, ^rpov, metron, has three metaphorical significations,
1. Because it contains part of an entire heap or parcel, it is put for that portion or
proportion of the gifts of the Spirit which believers have, Rom. xii. 3, Eph. iv. 7, 16.
Thus it is said of Christ, John iii. 34, " That God giveth not the Spirit by measure unto
him ;" on which* Tertullian most elegantly, " Spiritus Sanctus habitat in Christo plenus et
totu.?, nee in aliqua mensura, aut portione mutilatus sed cum iota sua redundantia cumulate
admissus, ut ex illo delibationem, quandam gratiarum .cceteri . consequi possint, totius Sancli
Spiritus, in Christo, fonte remanente, ut ex illo donorum atque operum vence ducerentur,
Spiritu Sancto in Christo affluenter habitante ;" that is, "" The Holy Spirit dwells fully
and entirely in Christ only, neither does he so in a defective way or measure, but
heaped up to the full in the greatest redundancy, that others may receive the commu-
nications of graces from him, the whole spring or fountain of the Spirit remaining in Christ,
that the veins of gifts and works may convey influence from him, the Holy Spirit dwell-
ing most abundantly ia him."
2. In regard a measure is lled, when a thing is sold, it is put for a large remune-
ration of benefits, (Luke vi. 38,) or blessings. As also the abundance or termination
of evil and wickedness, Matt, xxiii. 32, (with 1 Thess. ii. 16,) " fill up then the measure
of your fathers;" viz. of the sins of your fathers, as Erasmus paraphrases it, goon,
imitate your ancestors, and what they wanted of extreme cruelty, do ye make it up ;
they killed the prophets, and you him, by whom, and of whom they prophesied. The
highest pitch of villany is noted by this phrase, beyond which there is no farther pro-
gress, and makes ripe for divine vengeance, and severest punishment, which certainly
follows it, as payment follows things fully measured and sold. See the examples of
the Amorites, Gen. xv. 16. Of the Sodomites, Gen. xviii. 20, &c. Of the Amalekites,
Exod. xvii. 14, 1 Sam. xv. 2, &c.
3. Because there is a mutual equality and proportion, in giving and restoring,
therefore it is metaphorically said in a proverb, "with what measure ye mete, it shall be
measured to you again," which we find three times, with a different or diverse scope.
(1.) Denoting just retaliation, either with respect to reward or punishment, Matt.
vii. 2., Luke vi. 38, relating to our neighbour.
(2.) A legitimate and saving handling of the word of God, Mark iv. 24. As Eu-
thymius says, "As ye attend the word, so ye shall profit in knowledge." Or,
Lib', de Ttin.it. f. 630.
PART I.] METAPHORS FROM HUMAN ADJUNCTS. 177
(3.) As Piscator says, " If ye communicate the word of God liberally, God will com-
municate the knowledge of his divine mysteries more liberally to you, and augment your
gifts," &c. For this heavenly talent is improved and multiplied by communicating it to
others.
A razor which shaves off hair, is put for the king of Assyria, Isa. vii. 20, denoting
that God would permit him to destroy Israel. It is called " hired," with respect to the
fact of Ahaz, who hired the king of Assyria to assist him against the king of Syria, 2
Kings xvi. 7, 8. Moab is called a wash-pot by David, Psal. Ix. 9, denoting the baseness
of those people, and that they were only fit for the vilest offices, 2 Sam. viii. 2.
A burden denotes tilings troublesome and difficult, Exod. vi. 6, Psal. Iv. 22, Isa. ix. 4,
x. 27, and xiv. 25, Matt, xxiii. 4, &c.
Weight, Papos, signifies the greatness of heavenly glory, 2 Cor. iv. 17; frequently,
trouble and misfortune, Acts xv. 28. Gal. vi. 2, 1 Thess. ii. 6, Eev. ii. 24. See Prov.
xxvii. 3. Sin is called heavy, Heb. xii. 1, because it is an impediment in pur heavenly
race or course to heaven.
Of a seal we have treated before.
A looking-glass denotes an imperfect knowledge of the mysteries of God in this life,
1 Cor. xiii. 12, because it gives but an imperfect reflection of the figure or object, com-
pared to the object itself. And because some looking glasses reflect the rays or beams
of the sun when it shines on them to an object. The Apostle elegantly uses the verb
(Ka.ToirTgie(r6ai,J beholding in the glass for a light of divine knowledge, 2 Cor. iii. 18,
" But we with open face, beholding as in a glass the glory of the Lord, are changed into
the same image (that is, are eminently illuminated, and communicate light to others) from
glory to glory, as by the Spirit of the Lord.
Spoils taken from an enemy, denote Christ's victory over Satan, Isa. liii. 12,
Luke xi. 22, Col. ii. 15. A man's life is said to be to him for a prey, which denotes
deliverance from present death, as he that takes a body exposes his life to danger,
Jer. xxi. 9, xxxviii. 2, xxxix. 18, and xlv. 5. Stipend or wages given to a soldier,
is attributed to sin, Bom. vi. 23, whose due wages is death eternal. A table is at-
tributed to the heart, when it is fixed upon any thing, Prov. iii. ?, Jer. xvii. 1. A
cover or covering, denotes ignorance, because if a thing be covered we cannot see it, Isa.
xxv. 7, 2 Cor. iii. 14, 15, 16,. Lam. iii. 44. A sheath, or Scabbard, is put for the
body, because the soul lodges there as a sword in the sheath, Dan. vii. 15. A vessel is
put for a man's body, 1 Sam. xxi. 5, 1 Thess. iv. 4. Paul calls himself and his col-
leagues earthen vessels, 2 Cor. iv. 7, because of the contempt, calamities and hazards
that they were exposed to in the world ; as earthen vessels are more despised and more
obnoxious to be broken, than such as are made of silver and gold, 1 Pet. iii, 7. Peter
calls a woman the weaker vessel, because more subject to weaknesses and infirmities than
men. Paul is called a " chosen vessel" by Christ, Acts ix. 15, that is, a most choice
and excellent instrument whom he would use to convert the Gentiles. Vessels of grace
or honour are such as are saved by grace ; and vessels of wrath and dishonour, such
as are rejected and damned for their infidelity and contempt of the Messiah, Rom. ix.
21 23. See 2 Tim. ii. 20, 21, where there is an express comparison. See Isa. xxii.
8, &c.
A garment which covers the body, defends and adorns it, yields a double
metaphor.
1. It denotes salvation by the application and appropriation of the the great benefits of
Christ as well in this life as in that which is to come, Psal. xlv. 8, 13, 14, Isa. Ixi. 10,
. iii. 18, vii. 14, and xvi. 15. The reason of the comparison is excellent.
1.) From the hiding of indecent nakedness, of which Psal. xxxii. 1, Rom. iv. 6, 7.
^.) Because thereby the body is defended from cold, and other noxious things, Matt.
. 12, Rorn. viii. 30, &c.
(3.) Because it adorns and beautifies, Psal. ex. 3, &c. See the parables, Ezek.
xvi. 10, &c., Matt. xxii. 11, 12, Luke xv. 22. The typical visi
visions, Zech. iii. 3, &c.,
2 A
178
METAPHORS FROM SACRED PERSONS AND THINGS.
[BOOK 1.
Rev. vii. 13, 14, xix. 8, and xxi. 2. The typical actions, Gen. iii. 21, and xxiv. 53.
The putting on and constant keeping of this spiritual garment is, primarily, by faith in
Christ, Rom. xiii. 14, Gal. iii. 26, 27, and consequently, by the renovation of the Holy
Spirit, and the conversation of a holy life, Rom. xiii. 12, Eph. iv. 24, Col. iii. 10,
12, 1 Pet. iii. 3, 4. Contrary to this, is the " garment spotted with the flesh," Jude verse
23 ; the defiling of garments, Rev. iii. 4, which is the old man, Eph. iv. 22, Col. iii. 8,
9 : see Isa. lix. 5, 6, &c.
2. With respect to outward conversation, "sheep's clothing" is attributed to the false
prophets, and false teachers in the church, Matt. vii. 15, which denotes any outward
things which are specious, and made use of craftily to acquire authority and popular
favour, as when men make use of a dissembling, personated, or hypocritical sanctity,
as a cloak to inveigle and deceive others; when they pretend to be called of God,
Jer. xxiii. 25, 30, 1 Kings xiii. 18, Matt. vii. 22 ; when they make a flourish about
the knowledge of tongues, universal learning, great eloquence, a.nd other acquired
ornaments, Rom. xvi. 18, 1 Cor. xiii. 1, 2, and gifts, especially the working of
miracles, whether truly done, or by mere imposture, Deut. xiii. 2, Matt. vii. 22, 2 Thess.
ii. 9, see 1 Tim. iv. 1, 2, 3, 2 Tim. iii. 5, 6, Col. ii. 18. To this " sheep's clothing" is fitly
opposed a wolfish mind, denoting,
(1.) The quality of their doctrine, viz., it was damning, and a wolf is a destroyer
of sheep.
(2.) Their bloody principles, that would cruelly lord it, and tyrannize over men's
consciences, &c.
Matt. xi. 8, " a man clothed in soft raiment," that is, one given to pleasures, as ap-
pears, Luke vii. 25, and withal a court flatterer, who either approves of, or at least
connives at, the sins or debaucheries of grandees ; and if he admonishes, does it in
fawning, flattering expressions, with all his artifice of extenuation. Christ says, that
John is no such person, but was very remote from the pleasures of the flesh, living by a
slender and coarse diet, Matt. iii. 4, and xi. 18, and was no flatterer, as appears by his
reproof of Herod for his incest, Luke iii. 1 9.
Bonds and ropes or cords are metaphorically symbols of oppression, calamity, and
punishment, Psal. xviii. 5, 6, and cxvi. 3, Prov. v. 22, Isa. xxviii. 22, and xlix. 9, Iii.
2, and Iviii. 6, Nahum i. 13 ; it denotes also a covenant, obedience and obligation
prescribed by law, Psal. ii. 3, Jer. ii. 20, Ezek. xx. 37. God is said to lay bonds upon
the prophet, Ezek. iv. 8; when he obliges him to a constant perseverance in his
prophecy. See Ezek. iii. 15. Charity is called the bond of perfection, Col. iii. 14, by
which is not meant that it makes us perfect in the sight of God, but that the faithful
are so joined together by love, as members of the same body, which have a perfect
harmony, sympathy, and concord towards each other. The same is called the bond of
peace, Eph. iv. 3, see Zech. ix. 12, Acts xx. 22. Cords of iniquity or bonds of iniquity,
Isa. v. 18, Acts viii. 23, denote the conspiracy of the wicked and the spiritual captivity
of sin.
A rod denotes any castigation or correction, Job xxi. 9, Isa. ix. 4, 1 Cor. iv. 21,
see staff, for the Hebrew* word properly signifies both. See also chap, vii., towards the
end.
CHAPTER XIII.
OF METAPHORS TAKEN FROM SACRED PERSONS AND THINGS, AND WHATSOEVER RELATES
TO DIVINE WORSHIP.
THESE may be reduced into three heads,
(1.) Men.
(2.) Places.
(3.) Customs, rites, or ceremonies.
Of which in order.
ncn.
PART J -3 METAPHORS FROM MEN AND PLACES SACRED TO GOD. 179
Metaphors from Men sacred to God.
:.-
Men that belong to this, are either singular or conjunct, viz., the whole people. Single
or singular, as David a man according to God's own heart, who is put for the Messiah,
Isa. lv, 3, " I will make an everlasting covenant with you, the most sure mercies of
David." B. Karachi, clearly asserts, that the Messiah is to be understood here, and it evi-.
dently appears from verse 4. Some understand by " the mercies of David," the blessings
that God promised David, viz., that the Messiah and Saviour of the world should be
born of his race ; which is the same thing in effect with the former explication. This
text is applied to the resurrection of Christ, Acts xiii. 34.
The name of David * and some of his attributes are ascribed to the Messiah, Psal.
cxxxii. 10, Jer. xxx 9, Ezek. xxxiv. 23, 24, and xxxvii. 24, 25, Hos. iii. 5. The
kingdom of David typified the kingdom of the Messiah, Isa. ix. 7, Luke i. 32, 33, see
Isa. xi. 1, 2 Sam. vii. 12, 13, 14, (Heb. i'. 5,) Psal. Ixxxix. 20 27, Col. i. 15,) Amos,
ix. 11, (Acts xv. 16,) Psal. xviii. 60, (Kom. xv. 9, 10. Hence the royal seat of David,
Sion and Jerusalem, were types of the church of Christ, Psal. ii. 6, Isa. ii. 2, 3, &c.
That the name of Solomon (the Son of David) is attributed to the Messiah, plainly
appears from Cant. iii. 11. So in a certain and mystical sense of the promise made to
David, 2 Sam. vii. 13, 14, and 1 Chron. xvii. 12 14, is understood.
.Zerubbabel the son of Shealtiel was also put for Christ, Hag. ii. 23, as interpreters
show, because Christ came of his race, Matt', i. 12, 16, and because he was the captain
of the Jews, Hag. ii. 21, as Christ is the Prince and Captain of his people. As he
brought the people out of the Babylonish captivity ; so Christ, hath freed his people
from the devil's captivity, &c. Zerubbabel sounds as if it were fra an nj that is, the
great, or master of Babylon, or as others say, qui-\ dispersit Babylon, " who hath scat-
tered Babylon ;" which name may be properly attributed to Christ, who hath conquered
the spiritual kingdom of Babylon, (viz., of the devil, the world, and antichrist.) Shealtiel
is derived of ^ petiit, he sought ; and ^* God, so Christ is passively ; for he receives
the petitions of all the godly, who seek God, and by his merits renders them efficacious.
John the Baptist is called Elias the prophet, Mai. iv. 5, as Christ himself expounds it ;
Matt. xi. 14, and xvii. 11, 12, 13.
Christ is called the church, which relates to a metonymy of the subject ; as chap. iii.
sect. iii. There is a metaphor taken from the conception of Christ, to denote that the
restoration of his church, and the renovation of men's. hearts is only through him, Gal. iv.
19, see Rom. vi. 4, 5, 6, Gal. ii 20, Col. ii. 12, 14. To crucify the flesh, Gal. v. 24,
denotes a subduing of its depraved lusts, which is painful and unpleasing, as if they were
set upon a cross. Paul says, he was " Crucified to the world, and the world to him "
Gal. vi. 14, that is, he judged the world condemned, and the world had no better opinion
of him ;^ he execrated the actings of the unconverted world, and they likewise hated his
doctrine, calling him pestilent fellow, so that there was no concord between him and the
false deluding pleasures of the world. See Matt. x. 38, and xvi. 24, Mark viii. 34., and
v. 21, Luke ix. 23, and xiv. 27, John xix. 17, Gal. vi. 12, where the cross is put for the
afflictions and sufferings of believers, whereby their faith is tried, and their conformity to
Christ is denoted, &c.
The people of Israel and Judah are frequently put for the New Testament church ; see
Gen. xxii. 17, 18, Jer. xxiii. 6, xxx. 10, and xxxiii. 14, 16, Ezek. xxxvii. 23, 28, Luke
i. 33, Bom. iv. 13, 17, Gal. iv. 28, 31, 1 Pet. ii. 9, 10. The reason is, because of the
old covenant made with them, which typified the kingdom of the Messiah,
Metaphors taken from Places sacred to God.
The land of Canaan, where the Israelites dwelt, because of its fruitfulness and the peace-
able state of things there, is frequently put for the church ; Isa. xxvi. 1, xxxv. 1 , 2, Ivii.
13, Ix. 13, and Ixv. 9, 10, Ezek. xxxvii. 25, Joel iii. 23, Amos ix. 13, 14, 15, Micah iv.
4, Zech. iii. 10.
* 1VT David, amabilis, amicus, a in dilectus arnicas, amator. \ a, mi dispersit et '"na. Babel.
* Luther in comment, h. 1.
2 A2
180 METAPHOBS FROM PLACES SACRED TO GOD. fBOOK 1
Jerusalem, the metropolis of Judea, metaphorically denotes the church of Christ, be-
cause God peculiarly revealed himself in that city, and gave promises of the Messiah
there, Isa. iv. 3, xl. 2, 9, and Iii. 1, 2, Zech. ix. 9, and xii. 2, Gal. iv. 26, Heb. xii. 22.
Sion was a hill in Jerusalem upon which stood David's royal palace, and is by way of
eminency (r eCox'n"} sometimes called the mountain of the Lord, the holy hill, &c., is
proposed metaphorically as a Symbol of the New Testament church, Psal. ii. 6, Ixviii. 15,
16, Ixxxvii. 1, 2, 5, arid cxxxii. 13, 14, Isa. iv. 4, 5, xi. 9, xxviii. 16, xl. 9, xlix. 14, Ivi.
7, lix. 20, Ixii. 11, and Ixv. 25, Zech. ix. 9, Heb. xii. 22.
2. It denotes the church triumphant in heaven, Psal. xv. 1, and xxiv. 3, Isa. xxxv. 10,
and Ii. 11, &c.
The magnificent temple built by Solomon in Jerusalem is frequently called the house
and habitation of God, and is metaphorically put for the heaven of God's glory, Psal. xi.
4, Micah i. 2 ; for the church, Psal. xxvi. 8, xxvii. 4, xxix. 9, xlviii. 9, and Ixxxiv. 1, 2,
4, Isa. Ivi. 7, Eph. ii. 21, 1 Cor. iii. 16, 17, ana vi. 17, 2 Cor, vi. 16, Heb. iii. 6, and x.
21. God is said to be the temple of the elect, Rev. xxxi. 22, (of which see chap. viii. be-
fore) Rev. xi. 19.
A temple is put for the body of Christ, John ii. 19. In unity with the o \oyos the
word, " for in him dwelt all the fulness of the Godhead bodily," Col. ii. 9, that is, most
truly, perfectly and unchangeably, not typically or in a shadow, as in the temple of Jeru-
salem, &c. See Heb. ix. 11, x. 19720", viii. 2,lx. 24, and vi. 19, 20.
An altar is used to denote the whole mystery of Christ the Mediator, Heb. xiii. 10, 1
Cor. x. 18, and ix. 13 ; sometimes divine worship in the New Testamet, Isa. xix. 19, the
similitude being borrowed from the ancient rites, &c.
Christ is called the propitiation, iXacrr-npiov (Tiilasterion) Rom. iii. 25, because he became
the great sacrifice that satisfied for our sins. He is also called ^aa-/j.os (hilasmos) atone-
ment, with respect to the type to which the apostle alludes, 1 John ii. 2, &c.
The church is called " the pillar and stay of truth," 1 Tim. iii. 15. Some think that this
metaphor is taken from the two pillars which were set up in Solomon's temple, 1 Kings
vii. 21, 2 Chron. iii. 17, " The name of the one was van (Jachin) he shall establish, and
of the other wi (Boaz) " In it is strength." By which names doubtless this most wise
Icing had respect to the stability and firmness of the kingdom and church of the Messiah,
which names Paul expresses by the word e8pai/*, stabilimentum, firmamentum, same
stdbiliment, or firmament, adding a pillar in allusion to those typical pillars. Hence in the
verse he mentions the house of God, that is the temple, by which he means the church of
the living God.
Verse 16. He says, " without controversy great is the mystery of godliness." But
.what is that ? the description follows which alludes to the temple of Jerusalem ; for,
1. In that old temple God appeared in a cloud and thick darkness, 1 Kings viii. 10,
11, 12. Paul says of the truth of the New Testament, that " God is manifest in the flesh."
Which illustrious manifestation, was adumbrated or shadowed out, by that obscure one.
2. In the old temple the propitiatory or mercy-seat was placed upon the ark of the
covenant in the Holy of Holies. Of Christ, Paul says, " that he is justified in Spirit :" viz.,
when he was risen from the dead, and so declared himself the true (kilasterion) atone-
ment, having made satisfaction for the sins of the world, and perfectly fulfilled the divine
law (the tables of which were contained in the ark of the covenant) Rom. iv. 25.
3. In the old temple, there were cherubims over the propitiatory or mercy-seat, 1 Kings
viii. 6, 7, Heb. ix. 5. Of Christ, Paul says that " he was seen of angels," who were glorious
and true witnesses of his resurrection and glory, Matt, xxviii. 2, &c. See Pet. i. 2'.
4. In the old temple the Jews were taught the doctrine of the Messiah, who was to
come. Paul says of Christ, that " he was preached unto the Gentiles" (not to the Jews
alone) " believed on in the world ;" (the sound of the apostles went out into all the earth,
Rom. x. 18, and their doctrine was received by all true believers, Col. i. 5, 6.)
5. In the old temple the visible appearance of God was not ordinary or perpetual.
But Paul says of Christ, having manifested himself in the earth, that " he was received
up in glory ;" as if he had said, he hath withdrawn his visible presence from his church,
yet he is gloriously, truly, and invisibly (for that is received up in glory, viz., at the
right hand of the Father) present with it to the end of the world, Matt, xxviii. 20, Eph. i-
2023.
PART I.]
METAPHORS FBOM THINGS SACRED TO GOD.
181
But what means T^S a\7jeetas, O f truth ?~\
Answer, 1. Either that 'word must be expounded in 'the concrete, that it should be
the same with a\rie<ss, true, and opposed to that which, is typical and shadowy, of future
realities, or antitypes, as John i. 17, vi. 32, and xv. 1, Heb. viii. 2, and ix. 24, where
the word is so taken. So in Acts xxvi. 25, pn^nra. o\ij0eias, words of truth, that is,
true words : so Eph. iv. 24, oa-tor-ns TTJS a^ffstas, holiness of truth, signifies true holiness.
Or,
(2.) The word must be expounded in the abstract, to denote the doctrine of saving
faith as it is taken, 2 Thess. ii. 10, 13, 1 Tim. ii. 4, and vi. 5, 2 Tim. ii. 18, Heb. x.
26, Jam. i. 18, &c., in which sense, this genitive, of truth, notes the efficient cause, by
-which the church is made firm and stedfast, being built upon Christ the true Rock ; for
the cause of its firmness, is the heavenly truth, or the word of truth. See 1 Cor. xv. 58,
Acts xx. 42, Rom. i. 16, Col. i. 23, 2 Thess. ii. 13, John xvii. 17, 1 Thess. v. 24. Some
expound this, of the subjectum circa quod, the subject about which the church is employed,
viz., to confess, publish, and keep carefully, that heavenly doctrine contained in the scrip-
tures of truth, &c.
Metaphors from Sacred Rites.
These may be distinguished into two classes.
First, holy rites ascribed to God as their immediate agent, or actor.
Secondly, holy rites performed by men, according to God's command and
scription.
pre-
To the first class belong the visions and dreams which God sent to men for more
secret information, as to the patriarch Jacob, Gen. xxviii. 12, 13, viz., the ladder set upon
the earth, " the top of which reached heaven," &c., which vision our Saviour applies to him-
self, and uses metaphors taken from it, John i. 51, &c.
From the divine prophecies, dreams, and visions, a metaphor is taken, Joel ii. 28, where
the various gifts, and the clear light and revelation of the gospel to the evangelical preach-
ers is noted, as Acts ii. 16, 17, where Peter quotes this very text of Joel ; that * bread
sent from heaven to refresh the people in the desert is largely applied by Christ to himself,
John vi. 31, &c., Bev. ii. 17, &c.
The other kind of sacred rites, we thus distinguish, (1.) Persons. (2.) Actions. (3.)
Times. Of persons, one directs, and is (as it were) the head of the rest, who are inferior,
and ministering or serving.
The director was the high priest, the eldest son of the posterity of Aaron, having a
constant prerogative in the ecclesiastical government, Exod. xxviii. 1, &c., Hag. i. 1, 12,
and ii. 4, Zech. iii. 1, 8 ; whose name and office is mystically transferred to Christ in the
epistle to the Hebrews ; hence he is so often called px t6 P 6 "s. High Priest, Heb. ii. 17, iii.
1, iv. 14, 15, v. 5, 10, vi. 20, vii. 26, viii. 1, ix. 11 ; and Great Priest, Heb. x. 21, (see
Zech. vi. 12, 13,) the reason of the comparison may be read at large in the epistle.
The appellation of priests is attributed to believers in Christ, Psal. cxxxii. 9, 16, 1 Pet.
u. 5, 9, Rev. i. 6, v. 10, and xx. 6, because they sacrifice spiritually to him.
The ministry of the Gospel is expressed by the name of the Levites, Isa. Ixvi. 21, Jer.
xxxiii. 18, 21, 22.
Paul is said, Rom. xv. 16, tepovpyeiv, sacra operari, vel sacredotio fungi, to act the priest-
flood, whence the papists infer that he said mass, which is a ridiculous and false conclusion ;
for he adds immediately the gospel of God, so that the term is metaphorical, and signifies
the preaching of the gospel, as verse 19, 20. Upon which Illyricus well says, f "If the
Apostle had not spoken so clearly of this metaphorical sacrifice of preaching, the adversaries
Would by all means from thence have endeavoured to confirm their mass," &c.
Secondly, sacred actions have either God, or men, immediately for their object. Of
the first k m <j are sacrifices offered to God according to his word. This word metaphori-
cally denotes the whole obedience, passion, and death of Christ, and so his satisfaction for
Manna, Exod. xvi. Numb. si. t Si nan satis dare locutus fuisset Apostolus de melaphorieo
St *crificio prtedicaiienis, omnino adversarii inde suam Missam confirmare conati fuissent.
182 . METAPHORS FROM SACRED RITES. [BOOK 1
the sins of the world, Eph. v. 2, Heb. ix. 23, 26, 28, and x. 10, 12, 14, of which the old
sacrifices were types and shadows.
Then the whole worship of Christians is called a sacrifice, Isa. xix. 21, and Ivi. 7, and
Ix. 7, 1 Pet. ii. 5. More particularly by the word sacrifice, is expressed serious contrition
of heart, Psal. li. 18, 19; faith and holiness, Mai. i. 11, Rom. xv. 16, (see Rom. i. 5,)
Phil. ii. 17 ; new obedience and mortification of the flesh, Rom. xii. 1. See Psal. iv. 5,
" Sacrifice the sacrifices of righteousness."
Devout prayer is called a sacrifice, Psal. cxli. 2, Isa. 1. 7. So is glorifying of God, Psal.
1. 14, cvii. 22, Hos. xiv. 2, Heb. xiii. 15; helping our neighbour, Phil. iv. 18; Heb. xiii,
16 ; martyrdom for the truth, Phil, ii, 17, 2 Tim. iv. 6 ; God's vengeance on his enemies,
Isa. xxxvi. 6.
The offering of first fruits mentioned, Lev. xxiii. 9, 10, Numb. xv. 21, Deut. xxvi. 2,
&c., yields some metaphors, 1 Cor. xv. 20, it is said that Christ is cwapxi* "The first-
fruits of them that sleep," that is, of the dead, that shall rise again ; verse 23, for as a
plentiful harvest followed the offering of first-fruits ; so shall an universal resurrection (in
due season) succeed or follow the resurrection of Christ.
Some observe from Lev. xxiii. 11, that the first-fruits were to be offered to the Lord
on the morrow after the sabbath, that is, our Christian sabbath or Lord's-day, (vulgarly after
the custom of the heathens called Sunday,) and that in that very year, wherein Christ suf-
fered, the day of offering first-fruits fell on that day, wherein our Lord rose from the dead,
so making an excellent congruity with this allusive metaphor which Paul used.
2. Believers are said to be first-fruits, (anapx-n, Aparche,*) that is, selected from the whole
lump of mankind, and consecrated to himself into the adoption of the sons of God ; as the
first-firuits were separated from the rest of the fruits, and consecrated to God. The glori-
fied saints in heaven are so called, Rev. xiv. 4. Believers are said to have the first-fruits
of the Spirit, Rom. viii. 23 ; for as the Israelites by the oblation of first-fruits, had hopes
to receive the remaining part in the season by the blessing of God : so believers, by those
gifts they receive in part, of the Holy Spirit, have hopes of a fulness of joy, and a full
harvest of glory.
Some understand this of the apostles only, who received the first-fruits of the Spirit mi-
raculously, Acts ii., but the former explication is more conformable to the scope of the text.
3. It is said of the Jews, Jer. ii. 3, that they were " the first-fruits of his increase," that
is, chosen out of, and before, all other people of the world, and consecrated to him. The
metaphor is. continued, " All that devour him shall be desolate," that is, because as any
who converted the sacred provision of offerings to their own use, against God's order, were
guilty, and punished, Lev. v., so the people that would eat, that is, make Israel desolate,
shall themselves be destroyed.
Rom. xi. 16, " If the first-fruit be holy, the lump is also holy ; and if the root be holy,
so are the branches ;" that is, as the whole lump was holy according to the law, when the
first-fruits were offered, so whereas the patriarchs and elders of the Jews were holy unto
the Lord, or a people peculiarly separated from all people to him, this prerogative shall
not expire with respect to their posterity, but these also shall enjoy the participation of
heaven and blessedness, provided they believe the gospel and heartily embrace it.* Neither
does the apostle speak of a spiritual, but of a legal holiness.
Sacred actions of the latter kind, which have men immediately for their objects, (although
primarily directed to the worship of God) are these.
Circumcision, the peculiar character of the people of God, is put for regeneration,
called the " circumcision of the heart, Deut. x. 16, and xxx. 6, Rom. ii. 28. Of
which there is a fair periphrasis, Col. ii. 11, " In whom also ye are circumcised, with the
* Neque enim de spirituali, sed leyali sanctitate Apostolus loquitur, Glass. SAef, sacra, p. 430.
METAPHOES FROM SACEED KITES.
183
I PAET I.]
circumcision, axP<" ro "? Tft ' made without hands, in putting off the body of the sins of the
flesh, by the circumcision of Christ," and verse 12, adjoins baptism a principal medium of
renovation, &c.
As the Jews were metonymically called the circumcision, of which we have spoken in
the chapter of that trope, so Christians are metaphorically so called, Phil. iii. 3 ; and the
profane and wicked, are called the uncircumcision, Lev. xxvi. 41, Isa. Iii. 1, Jer. iv. 4, vi.
10, and ix. 26, Ezek. xliv. 9, Acts vii. 51, Col. ii. 13.
Moses is said to be of uncircumcised lips, Exod. vi. 12, 30, that is, dull of speech or not
eloquent. Of the circumcising of trees we have treated before.
Sprinkling upon the people either by blood, as Exod. xxiv. 8, and xxix. 21, Lev.
xiv. 7, &c. ; or by water mixed with the ashes of a red heifer, Numb. xix. 17, Heb.
ix. 13, &c. ; because it was a type of cleansing by Christ from sin, is metaphorically
put fur it, Isa. Hi. 15, Heb. x. 22, and xii. 24, 1 Pet. i. 2. In this are three things
remarkable.
(1.) The satisfaction and merit of Christ, called the blood of sprinkling, Heb. xii. 4,
compared, Heb. ix. 13, 14.
(2.) The evangelical word of Christ which (is, as it were, hyssop, Psal. Ii. 7, which the
priest sprinkled upon unclean things, as the Chaldee paraphrases it ; see the foregoing and
following verses) is sprinkled (as it were) upon the soul in order to its cleansing from sin.
See Kom. xvi. 25, 26, Gal. iii. 2, 5, &c.
(3.) True faith, which is that very sprinkling of the blood of Christ by the Holy Spirit,
or the application of his merits and satisfaction, therefore they are joined together, Heb. x.
22.
Anointing or unction, because it was used to kings, 1 Sam. x. 1, and xvi. 13;
to the chief or high priest, Exod. xl. 12, &c; and to prophets, 1 Kings xix. 16;
metaphorically denotes, any that have a singular call, or consecration to God, who
are called OTTOO anointed, Psal. cv. 15, Isa. xlv. 1 ; and by way of excellency the
Messiah (mtjo Xpio-ros, Unetus,} our chief Priest, King, and Prophet, blessed for ever, is
so called as the word denotes, Dan. ix. 24, Psal. ii. 2, John i. 41, and iv. 25. Hence
the name of the Anointed One, is commonly given him in the New Testament, Matt,
i. 16, 17, ii. 4, xi. 2, and xxii. 42, Luke ii. 26. See also Psal. ii. 6, and xlv. 7,
8, Isa. Ixi. 1, Dan. ix. 25, Luke iv. 18, Acts x. 38, 'Heb. i. 9. See Col. ii. 9, and John
iii. 34, 35.
From our Lord Christ we are called Christians, because we believe in him, Actsxi. 26;
being made partakers * of that holy anointing, Heb. i. 9. Hence made kings and priests,
Kev. i. 6. See Isa. Ixi. 3, 2 Cor. i. 21, 22, Kom. v. 5, &c.
3. Holy days and times ; of these the sabbath is most eminent, being a day of rest,
the seventh in a week, instituted by God upon the completing of his creating work, Gen. ii.
3, and most exactly to be observed by the people of Israel by the command of God ; this
is metaphorically translated to express New Testament worship, Isa. Ivi. 4, and to denote
the rest of eternal blessedness, Isa. Ixvi. 23, (where there is mention also of a new moon
in the same sense, which was a Jewish holiday likewise.) Hence it is said, Heb. iv. 9,
that there is a sabbatism left for the people of God.
From the Jewish passover, to which the days of unleavened bread were joined, the apostle
makes a fair allegorical exhortation, 1 Cor. v. 7, 8, where Christ is called our passover,
because he was sacrificed and slain for us, as the paschal lambs, which were types of the
Messiah, were slain in the Old Testament.
The feast of tabernacles is put for the whole spiritual worship of the Old Tes-
tament, Zech. xiv. 16, 18, 19. All Christians, while they sojourn as strangers and
Pdgriins in this world, do celebrate a feast of tabernacles, whilst they long for the
heavenly city to which they hasten, not with the feet of the body, but by the affection
f the heart, and the progress of piety and good works. See Gen. xlvii. 9, Psal.
, consortes.
184 OF A SYNECDOCHE. [BOOK 1
xxxix. 12, and cxix. 19, 2 Cor. v. 4, 6, 8, Heb. xi. 13, 14. The -words of Augustin are
memorable, * " Use the world (says he) but let it not insnare you ; that thou hast come
into it, art upon thy journey out of it, and that thou didst come to depart, not to tarry is
certain ; thou art then upon a journey, let this life be thy inn, use money as a traveller upon
the road does a table, cup, pot, and bed, that is, to leave them,- not to tarry with them.
So much of Old Testament rites ; those of the New Testament are two, Baptism and
the Lord's supper. Baptism and to baptize are metaphorically put.
(1.) For the miraculous effusion of the Holy Spirit upon the apostles and other believers
in the primitive church : to the Holy Spirit is sometimes added fire, which is a symbol of
its external manifestation, Acts ii. 3, Matt. iii. 11, Mark i. 8, Luke iii. 1 6, John i. 33,
Acts i. 5, and xi. 16. Some give a reason of the appellation from the analogical immer-
sion, or dipping (for so pa.Tm&iv, to baptize, signifies) because the house where the Holy
Spirit came upon the apostles, was so filled, that they were as it were 'drowned in it.
Others say that the reason of the appellation is, from the great plenty and abundance
of these gifts, as the baptized were wont to be plunged or dipped in water, or that they
were wholly immerged in this. Likewise because by the efficacy of the Holy Spirit, they
were cleansed from sin, refreshed and purified, as water quenches thirst and washes away
spots and filth, &c.
2. It is put for calamities and afflictions, especially those of Christ, Matt. xx. 22, 23,
Mark x. 38, 39, Luke xii. 50. The reason of this metaphor is likewise taken from mul-
titude or abundance, as calamities are elsewhere compared to many and deep waters, Psal.
xviii. 16, xxxii. 6, and Ixix. 1, 2, &c.
3. For the miraculous passage of the Israelites through the Eed Sea, 1 Cor. x. 2, which
was a type of gospel baptism, &c.
From bread, (the other part of the Lord's Supper,) some think a metaphor is taken, 1
Cor. x. 17, on eis apros, ev <rcafj.a, ot iro\\ot effpev quoniam unus panis, unum corpus, multi sumus,
which is word for word (in English) thus, because one bread, we being many are one body,
in our translation for being many and one body : upon which Erasmusf in his annotations,
" The Greeks think that we understand that bread which is the body of the Lord : whereas
all Christians are members of Christ, as if he had corrected what he before had spoken,
(viz., we partake) for it is more to be one and the same, than partaker." And in his
paraphrase, thus ; " We being all partakers of the same bread, do declare, that though we
be many in number, yet in the consent (and harmony) of minds we are one bread and one
body."
Others (Glassius in Rhet. sacra, p. 434, says,) more truly understand the word bread
properly, and that there is an ellipsis of the verb substantive (is) in this sense : there (is)
one bread (in the holy supper:) "so likewise we being many are one body;" the Syriac
clearly expresses it thus, "As that bread is therefore one, so all we are one body : for we
all receive of the self- same bread" For that sameness of bread in the holy Supper, is
to be understood with respect to the sacramental use of it, as well as the identity of
matter, &c.
CHAPTER XIV.
OF A SYNECDOCHE.
HAVING largely gone through the most frequent and most eminent tropes in the
scripture, principally metaphors, we will be more concise in what follows, and ill s '
trate each, with a few scripture examples, by which the rest of that kind may t> e
easily understood.
* Utere mundo, non te capiat inundus. Quod intrasti, &c. f Pvtant Greed nos, c.
1.]
OF A SYNECDOCHE OF THE SPECIES.
185
A synecdoche is a trope, by which the whole is put for part, or part for the whole. And
whereas the whole is either the genus or entire thing, arid part is a species, or member ;
we will treat of the four loads of synecdoches in order.
A synecdoche of the genus, is when the genus is put for species, or an universal for a
particular, as when,
1. The term all, is put for the greatest part or many, as that rule of law in
the pandects. quod Major. *" All seem to do that which the greater part does." In
doing this, there must be great heed taken to the scope and right meaning of the text,
take a few examples out of the Old Testament, Exod. ix. 6, " And all the cattle of
Egypt died ;" that is, all that was in the field, as verse 3, and some were left, as verse
19, chap. xiv. 26, 28, and ix. 29. Exod. xxxii. 3, " All the people ;" that is, the
greatest part, as verse 26. Hence Paul uses a particular word, 1 Cor. x. 7, viz.,
some. See more sxamples, Exod. xxxii. 26, with verse 29, and Deut. xxxii. 9,
Isa. ii. 2, 3, Deut. xxviii. 64, 2 Sam. xvi. 22, Hos. vii. 4, &c. In the New Testament,
Matt. iii. 5, " Jerusalem and all Judea, and all the region about Jordan, went to be bap-
tized ;" that is many men of those places. More examples are, Mark ix. 23, John x. 8,
with verse 7, Acts ii. 5, Eph. i. 11, Phil. ii. 21, and iv. 13.
2. The word all or every., is put for the kinds of singulars, as Gen. ii? 16, " Of
every tree of the garden thou shalt eat," that is, of every kind of fruity Gen. xxiv. 10,
"All the goods of his master were in his hands," that is, some of every sort; ; see verse
52, 53, so 2 Kings viii. 9, Joel. ii. 8, with 1 Pet. ii. 9, and Acts ii. 17, Zeph. ii. 14,
Matt. iv. 23, Luke xi. 42, Acts x. 12, Heb. xiii. 4.
An universal negative is also sometimes to be restrained and understood by a parti-
cular negative, as Exod. xx. 10, " No work to be done on the Sabbath," that is servile or
mechanic : as appears, Lev. xxiii. 7, 8, Numb, xxviii. 18, see 1 Sam. xx. 26, with 1
Kings xix. 11, 12, Jer. vii. 6, Matt. v. 34, "Ye shall not swear at all;" that is, rashly
and lightly, Matt. x. 26, Luke vii. 28, John i. 31, iii. 32, 33, xv. 5, and xviii. 20, Acts
xxvii. 33, 2 Thess. ii. 11. Always is put for often, Luke xviii. 1, and xxiv. 53, and
every where for here and there. Acts xxviii. 22, 1 Cor. iv. 17.
Names of a larger signification are put for "those which are of a narrower, as flesh
is put for man, all flesh, that is, every man, Gen. vi. 12, Psal. cxlv. 21, Isa. xl. 5, and
Ixvi. 23, Matt. xxiv. 22, Luke iii. 6, Rom. iii. 20. A creature is put for a man,
Mark xvi. 15, Col. i. 23 ; see Acts xii. 7, Luke xi. 51, Job xiv. 14, Acts x. 12,
&c. A common name is put for a proper, heuce God is often called fo (El) which
signifies strong and powerful, "and that (far foxnv] by way of eminency, Gen. xiv. 22,
andxxi. 33. So Christ is called Lord, Matt. xxi. 3, John xi. 3 12; and Master,.
John xi. 28; the " Son of Man," Matt. viii. 20 ; " the angel," Gen. xlviii. 16, the " Angel
of the Lord," Exod. iii. 2, Judg. vi. 11 ; so " the Seed of the woman," " Messiah,"
" Servant of God," " Prophet," &c. Moses is called a prophet, Hos. xii. 13.
The plural number is sometimes put for the singular, as Gen. xx. 7, " Who would
have said unto Abraham, Sarah shall give children suck ?" that is, one child, as in the
next verse. Gen. xlvi. 7, it is said that there went down with Jacob into Egypt, all
his daughters and all his sons 5 daughters, whereas, as verse 15, 17, appears, he had but
one daughter, and one niece, or son's daughter.
See Acts xiii. 40, 41, with Hab. i. 5, Matt. ii. 23.
Some general verbs are put for special, as to say for to command or admonish ;
Rom.. xii. 3 ; to open is put for to plough, Isa. xxviii. 24, to be is put for to live, Matt. ii.
18 ; and to dwell, Ruth i. 2. To speak, for stipulation or promise, Deut. xxvi. 17, &c.
CHAPTER XV.
01T A SYNECDOCHE OF THE SPECIES.
A SYNECDOCHE of the species, is when the species is put for the genus, or particular for
<t'he universal, .and its distinction is conformable to the former kind. As
The word many is put for all, Dan. xii. 2, compared with John v. 26, Isa. Iii. 15 ; see
Matt. xvi. 28, and xxvi. 28, Eom. v. 18, 19.
* ,Q.nines videntur facers, quod facitMajir pars.
180 OB 1 A SYNEeiX>CHE OF THE WHOLE. [BOOK 1,
1. Words of a narrower or more special signification are put for those of * more
. large or universal signification. The word ww vir, a man, is the special attribute of the
male sex, yet is put for any man or woman, Psal. i. 1, xxxii. 1, and cxii. 1, Jer. xyii.
5, 7, Joel ii. 7, 8. Fathers are put for ancestors, Psal. xxii. 4, and cvi. 6. Father is
put for a grandfather, 2 Sam. ix.- 7, and xix. 28, Dan. v. 11, 18. A mother for a
grandmother, 1 Kings xv. 10, 13, see verse 2, &c. Brothers for kinsmen, Judg. ix. 1,
1 Chron. xii. 32, Matt. xii. 46, 47.
Jerom recites four kinds of brothers, or such as are so by nature, Gen. xxvii. 11,
by country, Deut. xy. 3 ; by kindred, Gen. xiii. 8 ;"by affection or union of mind, Psal.
exxxiii, 1. Hence the brotherhood of one faith in Christ, Kom. xiv. 10, 1 Pet. ii. 17.
Sons and daughters for posterity, Exod. i. 7, Jer. xxxi. 29, A son for a nephew, and a
daughter for a niece, Gen. xxix. 5, and xxiv. 48. See Josh. vii. 24, with verse -1. A
son for more remote posterity. Hence Christ is called the Son of Abraham and David,
Matt. i. 1 ; see Luke xix. 9. "
2. A proper name is put for a common, as Abraham and Israel for the patriarchs,
Isa. Ixii. 1(3 ; Paul and Apollos for any gospel ministers, 1 Cor. iii. 6, see Kom. ii. 17,
and ix. 19, 20, 1 Cor. vii. 16, where a speech is directed to one that concerns all.
3. The species is put for the genus ; as a bow and spear for all kinds of weapons,
Psal. xliv. 6, and xlvi. 9, Zech. x. 4. Gold for any gift, Psal. Ixxii. 15, Isa. Ix. 6,
A lion, for any great beast, Isa. xv. 9. A command, for any doctrine, 2 Pet. ii. 21,
and iii. 2. Honey for any sweet thing, Exod, iii. 8, 17, and many other places. " A
land flowing with milk and honey," Ezek. xx. 6, 15, denotes abundance of good
things ; bread for any victuals, Gen. iii. 19, and xxxix. 6, Matt. vi. 11, Luke xiv. 1,
&c. A garment for any necessaries, Isa. iii. 6, 7. A widow and orphan for any in dis-
tress, Exod. xxii. 22, James i. 27.
4. A certain species of number, is put for an undetermined multitude ; as two for
many, Isa. xl. 2, and Ixi. 7, Jer. xvi. 18, Zech. ix. 12, Kev. xviii. 6. Twice, for as
often, Psal. Ixii. 11. Five words, are put for a few, 1 Cor. xiv. 19 ; and ten thousand
words for prolix speech. The number seven is frequently put for an indefinite mul-
titude, Lev. xxvi. 18, 21, 24, 28, 1 Sam. ii. 5. Sevenfold for a vast number, Gen.
iv. 24, Matt, xviii. 12. Ten for many, Gen. xxxi. 7, Numb. xiv. 22. A hundred for
many; Eccl. vi. 3, and viii. 12, Prov. xvii. 10, Matt. xix. 29. Thousands for very
many, Exod. xx. 6. Myriads or ten thousands for a vast number, 1 Sam. xvii. 7. See
Gen. xxiv. 60, Numb. x. 36, Dan. vii. 10, Rev. v. 11, &c.
5. The singular number is put for the plural, Gen. xxxii, 5, Exod. x. 12, Judg.
iv. 5, Job xiv. 1, Isa. i. 3, and xvi. 1, Jer. viii. 7, Joel i. 4, Matt. vi. 17, Rom.
ii. 18, &c.
6. Special verbs are put for general, as to go in and out is for the actions of life,
or for life in general, Numb, xxvii. 17, 21, Isa. xxxvil. 28, Acts i. 21, &c. To call
upon God, is put for divine worship, Gen. iv. 26, Isa. xliii. 22, John iv. 23, 24, with many
others.'
7. The scripture sometimes proposes any thing that is general, by some illustrious
species, for evidence sake ; as,
(1:) In the actions of men, Deut. xxx. 5, the example of the axe slipping from the
helvej and killing a man by chance, is put for any involuntary man-slaughter. See
Psal. cxii. 5, Prov. xx: 10, Matt. 22.
(2.) In the precepts and divine admonitions, Exod. xx. 12, " Honour thy father and tby
mother," denotes reverence to all superiors. See Exod. xxii. 22, 26, and xxiij. 4, 5,
Deut. xxii. 3, &c., Lev. xix. 14, Prov. xxv. 21, Rom. xii. 20, Luke iii. 11, John xiii. 14,
The " washing of feet," denotes all sincere offices of love and humility to each other. See
1 Sam. xxv. 41, 1 Tim. x. 10.
CHAPTER XVI.
Of a Synecdoche of the Whole.
A SYNECDOCHE of*the whole is, when an entire or integer is put for a member, or the
whole for any part. Which may be distinguished as they respect,
PAST
OF A. SYNECIXXJHE OP THE PART.
187
(3.)
A person or men.
Certain things.
Places.
(4.) Times.
1. The whole person is put for part of him, as a man for his soul, Luke xvi. 23
where the rich man, Lazarus, and Abraham, are put for their souls. See Luke xxiii. 43
Man is put for the body, Gen. iii. 19, (see Eccl. xii. 7,) Gen. xxiii. 19. So Jesus is pu*
for his dead body, John xix. 42, and xx. 2, 13, see verse 12, and Luke xxiv. 3.
Sometimes a thing is said of all, which yet concerns not some, as Matt. xix. 28,
" sitting upon twelve thrones," belongs not to Judas Iscariot, who yet was included
because of the number twelve. It is said of the church of Corinth, that they were
" sanctified by faith in Christ Jesus, called saints, enriched in all utterance and know-
ledge," 1 Cor. i. 2, 5, when yet the following chapters evidence, that there were many
hypocrites and notorious sinners among them, &c.
2. Part of a. thing is put for the whole; flesh is put for the skin, Psal. cii. 5,
which text describes extreme leanness, (see Lam. iv. 8.) Hence the common proverb is,
he is but skin and bone.
3. A place is put for part of a place ; as the world for the earth, which is a part of the
world, 2 Pet. iii. 6, John xii. 19, Rom. i. 8, 1 John v. 19. See chap. 3. sect. 2. It is
put for the land of Canaan, Rom. iv. 13, with Numb, xxiii. 13. The whole earth is put
for a great part thereof, Isa. xiii. 11. For Chaldea, Isa. xiii. 5. The land is put for
Judea, Hos- i. 2, and iv. 1, Joel. i. 2. For a certain city, Matt ii. 6, " And thou
Bethlem (yti) the land of Juda," that is, a city of Judea.
The east is put for the" Medes and Persians, and other Oriental countries, Ezek.
xxv. 4, 1 Kings iv. 30, Isa. ii. 6, Matt. ii. 1. The south of Egypt, with respect to
Judea, Jer. xiii. 19, Dan xi. 5. Sometimes Judea is so called with respect to Babylon,
Ezek. xx. 46, 47. The north, for Chaldea, and Babylon, with respect to Judea, Jer. i.
13 15, xiii. 20, and xlvii. 2, Zeph. ii. 13. The temple is put for the prime synagogue,
Luke ii. 46, see John xviii. 20.
4. Time is put for part of time, Gen. vi. 4, " The giants from the age (so the He-
brew) were men of renown ;" that is, of old, Gen. xvii. 8, " I will give unto thee, and
thy seed after thee, the land of Canaan for an everlasting possession," that is, whilst the
Jewish state remains, viz., to the coming of the Messiah, Gen. xlix. 10, &c., Exod. xxi.
6, " He shall serve him for ever," that is, to the year of jubilee, as the learned expound
it See 2 Sam. xii. 10, Dan. ii. 4, " King, live for ever," that is, we wish you a long
life. See chap. vi. 21, xg>"> s , which signifies time, is put for a year, or some years, as
Casauban thinks, Luke xx. 8.
CHAPTER XVII.
Of a Synecdoche of ike Part.
A SYNECDOCHE of the member, is when a member is put for an integer, or part for the
whole, thus distinguished ;
.} With respect to men.
.)
(2.) Other things.
(3.) The common accident of things, viz., time.
(1.) In single men, the essential parts are put for the whole man ; as the soul
Nephesh] for man, Gen. xii. 5, 13, and xvii. 14, Exod. xii. 19, Psal. iii. 2, xi. 1,
and xxv. 13, Isa. Iviii. 5, Ezek. xviii. 4, Luke vi. 9, Acts ii. 43, and many other places,
&c. Sometimes it is said that the soul, may die or be killed, Numb, xxiii. 10, Judg. xvi.
30, Job xxxvi.. 14, John iv. 8, where the body must be understood. It is put for any
brute, Gen. i. 24, &c.
A body is put for man, Exod. xxi. 3, where the Hebrew is body; See Rom. xii, 1,
1 Cor. vi. 15. James iii. 6.
2 K 2
188 OF A CATACHKES1S. [BOOK 1,
The integral parts of man, are put for the man or his body or flesh ; Gen. xvii. 13,
Psal. xvi. 9, Prov. xiv. 30. See Acts ii. 26, 31, John vi. 51, (which is expounded,
Luke xxii. 19, 2 Cor. vii. 1.) Flesh is put for the whole man, Gen. vi. 12,,Luke iii. 6,
Eom. iii. 20. 1 Cor. i. 29; for every living creature, Gen. vi. 13, 17. Blood, is put for
man, Psal. xciv. 21, Prov. i. 11, Matt, xxvii. 4, Acts xvii. 29.
The head is put for man, Judg. v. 30, 2 Kings ii. 3, 2 Sam. i. 16, Acts xviii. 6.
See other examples, Gen. xix. 21, Matt. xiii. 1 6, Prov. viii. 13, .Tit. i. 12, Judg. v. 30,
Gen. xxxi. 26, where the Hebrew is, " What hast thou done, that thou hast stolen
away my heart?" when he meant himself, as verse 27, Chaldee, " Thou hast stole
myself."
See Lnke xxi. 34, Prov. i. 16, and vi. 8, Isa. Iii. 7> Eom. x. 15, &c.
The tribe of Ephraim is put for all Israel, Isa. vii. 2, 5, 8, 9, and ix. 9, because the
royal seat, viz., Samaria was in it. -So is Joseph (of whom Ephraim descended) Psal.
Ixxx. 1, and Ixxxi. 5. See Amos v. 15, and vi. 6, Jer. vi. 1.
The general is put for the army; Exod. xvii. 13, Josh. x. 28, 40, 1 Sam. xviii., 7.
2. Part of a thing is put for the entire thing. As rrrv a field, for a land or country,
Gen. xiv. 7, 1 Sam. xxvii. 7.
A corner for a tower, Zeph. i. 16, and iii. 6, Zech. x. 4, because it has strong
corners.
The baptism of John, is put for his whole ministry, Acts i. 22, x. 37, and xviii. 25.
&c. s
A nail for tents ; because they are fastened with nails or stakes, Zech. x . 4.
Stones are put for the entire building, Psal. cii. 14.
The wall for a city, Amos i. 7, 10, 14, (with verse 12,) and ii. 2, 5.
The gate, for a city, Gen. xxii. 17, Deut. xii. 12, and xiv. 27 29, and for the inha-
bitants, Ruth iii. 11, and iv. 10, Isa. xiv. 31.
A rafter is put for a roof, and consequently for a house, Gen. xix. 8.
Part of time is put for time, either indefinite or certain.
A year is put for time, Isa. Ixi. 2, and Ixiii. 4, Jer. xi. 23.
A day is put for time, Gen. viii. 22, 2 Kings xx. 1, Psal. xviii. 18, Matt. ii. 1, Acts v.
36, 37.
A day is put for a year, when there is no addition of a numeral word, Gen. xl. 4,
Exod. xiii. 10, 1 Sam. i. 3, Lev. xxv. 29, Judg. xvii. 10, 1 Sam. xxvii. 7. Yet Amos
iv. 4, three days signify three years with respect to the law, Deut. xiv. 28.
The Sabbath is put for the whole week, Luke xviii. 12.
The morning for continued time, Psal. Ixxiii. 14, Isa. xxxiii. 2, Eccl. xi. 6, Lara.
Hi. 23.
Evening and morning are put for the wl-.ole day and night, Gen. i. 5, &c.
An hour is put for time, John iv. 25, v. 25, xvi. 2, and xvii. 1,
And for a little space of time indefinitely, Gal. ii. 5, 1 Thess. ii. 17, Phil, verse 15.
CHAPTER XVIII.
OF A CATACHRESIS.
HITHERTO we have expounded the kinds of tropes, now we are to treat briefly of
their affections. Which are,
Catachresis,
Hyperbole, and an
Allegory. Which three words signify in English
Harshness,
Boldness, and
Continuation.
PAKT I.] ' OF. AN ' HYPERBOLE; 1S9
Catachresis, is called in Latin abusio, an abuse, not as if the sacred scrip-
ture had abused any words, but because the things that are cataehrestical, differ in some
things from the custom of speaking tropically, and hare a harder utterance and .coherence.
The style of scripture is most holy, and pure from any blemish, or indecency, of which
take a few examples from a threefold kind.
1. With respect to the acceptation and signification of words, Lev. xxvi. 30, the
fragments of idols are called carcases, by a hard metaphor, alluding to the carcases of
men before mentioned, Deut. xvi. 7. To boil toa is put for roasting the paschal lamb,
which was not to be boiled, but roasted, by the command of God, Exod. xii. 9, &c.
Live flesh, (in the Hebrew text,) is put for raw flesh. 1 Sam. ii. 15, the water, which
the three worthies of David brought with the peril of their lives, is called (by a harder
metonymy,) their blood. Job. iv. 12, " Now a word was brought by stealth to me," he
speaks of an evangelical oracle that catne secretly to Eliphaz. See more examples, Psal.
Ixxxviii. 5, where he calls [forsaken] " free," &c., Matt. xii. Eom. vii. 23, " Indwelling
sin," is called a law, because it has a kind of command upon a man while he lives,
unless the power of grace restrains it. See 1 Cor. xi. 10, the covering of a woman's
head, is called efowtna, " power," (because it is passively a sign of her being under com-
mand of the man,) by a catachrestical metonymy.
Sin is called MS*??, the members, which are on the earth, by a metaphor, see Col. ii. 11.
2. With respect to the joining of the words when some words (in a metaphor espe-
cially,) are joined together, which seem not so well to correspond, as Exod. v. 21, where
it is said to stink in the eyes, which better agrees with the nostrils, which denotes great
averseness. Exod. xx. 18, " And all the people saw the thunder and lightnings, and the
noise of the trumpet," of which only lightning is seen, the others are heard. So to
see a voice, Eev. i. 12. See more examples, Matt. ^vii. 21, 22, and x. 15, 1 Tim. vi. 19.
2 Cor. v. 7, 2 Tim. ii. 19, &c.
With respect to the change of words. This belongs to the writings of the New
Testament, and the Greek tongue, in which certain words are used to signify different
things, because one and the same Hebrew word, (whence that speech was taken.)
may so signify. Thus Atwres (Aiones) secula ages, are put for the world, Heb. i. 6,
because the Hebrew tfro? signifies both ages and the world, Eccl. iii. 11. Aupeav, gratis,
" freely," is put for nwr-nv, frustra, " in vain, " Gal. ii. 21, from the Hebrew word con which
signifies both, viz., (freely,) as opposed to merit, price, or reward, and, (in vain) as it
is contradistinguished, from the hoped effect or event, Psal. cix. 2, 3. See more exam-
ples, Rev. xiv. 8, and xviii. 3, compared with Job vi. 4, Matt. vi. 34. A word that
signifies malice, is put for affliction because the Hebrew word ran signifies both. See
Amos iii. 6, 1 Cor. xv. 54, with Amos i. 11, Heb. xi. 31, James -ii. 25, 1 Cor,
ii- 6, and xiv. 20, Col. iii. 14, and iv. 12, 1 John iv. 18 20, with Judges ix. 16, and
Prov. xi. 3, &c.
CHAPTER XIX.
OF AN HYPERBOLE.
HYPERBOLE is that affection of a trope, by which, with greater access and enlarge-
ment for to amplify or extenuate things, a word is carried, or used, very far from
its proper and native signification. Here we are not to take away an hyperbole from the
Holy Scripture by that pretext, that is, a kind of lie, extolling or depressing a thing
Wore than is true : for we are to observe, that this kind of speech, (as tropes are) is ac-
commodated more to make expressions efficacious and powerful, than with any purpose to
deceive, for that is inconsistent with the goodness and truth of its most true and blessed
Author, the Lord God ; and that there is no disagreement between the mind, and the.
Words spoken, which is the thing that constitutes a lie.
There is a twofold species of an hyperbole.
190 OF AN HYPERBOLE. [BOOK 1,
(1.) Amplification, which the Greeks call av7j<m, Auxesis, and extenuation, which they
call neiwffts, Meiosis.
Examples of this auxesis or amplification are partly , rhetorical, partly logical. Such
as relate to rhetoric are either in single words, or in a conjunct phrase. To single words
these helong.
War is put for any private strife, James iv. 1, which answers the Hebrew word
which is taken in this sense, Jer. i. 19, and xv. 20. . Heaven is put for very
great height, as on the contrary, an abyss or hell, for great depth ,or dejection, Gen.
xi. 4, " Let us build us a city and a tower whose top, (or head) may reach heaven," that
is, higher than any thing on earth. See Deut. 1. 28, and xi. 1, Psal. cvii. 26, " They
mount up to heaven, they go down to the depths," which denotes the vehement and dread-
ful tossing of waves in a storm. Isa. Ivii. 9, " Thou didst debase thyself to hell," that
is, to he most abject of all : he speaks of the kingdom of Juda, who submitted themselves
very basely by their king Ahaz to the Assyrians, because thy would be assisted by them,
2 Kings xvi. 7, &c. See more examples, Matt. xi. 23, Lam. ii. 1, Luke x. 21, 1 Sam.
v. 12, 2 Chron. xxviii. 9, Eev. xviii. 5, Isa. xiv. 13, Jer. li. 9, 53.
To vomit up is put for recompence or payment of what a man has eaten, Prpv.
xxiii. 8.
Matt. xix. x2, " To make one's self a eunuch," is put for, to suppress irregular
lusts, yea, there are some, who by the gift of God, have gift of continency ; this is a
metaphorical hyperbole used by Christ, far avrava.if\aa-iv, \,j way of atanaclasis. James
iii. ti, " The tongue is a fire, a world of iniquity," that is, a thing full of wickedness, as
the world is full of many things ; see Jer. iv. 29, Ruth iv. 6.
To rob eerutojo-ec, is put for to receive, 2 Cor. xi. 8. This is a great auxesis, for he
names the acceptation of due and moderate salary, depredation or robbery.
Rivers of oil are put for abundance of all good things, Job xxix. 6,
Micah vi. 7, where there is a more 'illustrious exaggeration, "ten thousands of rivers
of oil."
Thunder is put for the strong neighing of a. horse. Job xxxix. 19.
A tower is put for a very high place, Neh. viii. 4, &c.
In a conjunct phrase, we have these hyperboles, Gen. xli. 47, " And in the seven
plentiful years, the earth brought forth thy handfuls ;" as if he had said, that from one
grain they had gathered a handful. This hyperbolical speech denotes great increase, see
verse 49..
More examples you may read, Gen. xlii. 8, Exod. viii. 17, Judg. v. 4, 5, (with Numb.
xx. 18 21,) xx. 16, 1 Sam. vii. 0, Psal. vi. 6, and cxix. 136, Jer. ix. 1, Lam. iii. 48,
49, &c. 1 Sam. xxv. 37, 1 Kings i. 40, and x. 5, Isa. v. 25, with Deut. xxxii. 22, Lam.
ii. 11, Ezek. xxvii. 28, 2 Sam. xvii. 13, 2 Kings xix. 24, Job xxix. 6, and xl. 18, Isa.
xiii. 13, xiv. 14, xxxiv. 3, 4, 7, E;zek. xxvi. 4, xxxii. 58, and xxxix. 9, 10, Amos
ix. 13, Nahum ii. 3, 4, Gal. iv. 15.
A logical hyperbole, which is used in proper words, shall he considered,
(1.) Witfi respect,
1. To hyperbolical comparisons, when one thing is compared with another, which can
bear no tolerable proportion with it, as Gen. xiii. 16, " And I will make thy seed as the
dust of the earth, so that if a man can number the dust of the earth, then shall thy
seed also be numbered." The sense is, that the seed of Abraham should be a very great
multitude, because innumerable, or not to be numbered. But inasmuch as it is com-
pared to the dust of the earth, it is hyperbolical, because as Augustine* says, " it is obvio us
to every one's sense, that the number of the sands (or dust) is incomparably beyond the num-
ber of human kind, from Adam to the end of the world, much more beyond the number of
Abraham's seed, whether natural Jews, or believers, who are called his seed, because
* Lib. ]6.
PART 1-J OB 1 AN HYPERBOLE. 191
they believed as he did. The same comparison of the sand of the sea, and the dust of the
earth, is to be read, Gen. xxii. 17, and xxviii. 14, Judg. vii. 12, 1 Sam. xiii. 5, 1 Kings
iv. 20, 29, 2 Chron. i. 9, Job xxix. 18, Psal. Ixxviii. zG, 27, Isa. xxix. 5, Jer. xv. 8, Heb.
xi. 12, &c. Soother comparisons, swifter than eagles, 2 Sam. i. 23, that is, Saul and
Jonathan ; Jer. iv. 13, Lam. iv. 19. See 1 Kings x. 27, see ver. 21, 2 Chron. i. 15, ix.
20, &c., Job vi. 3, xli. 9, Hab. ii. 5, Lam. iv. 7, 8.
2. In certain hypothesis, where, for emphasis sake, the things are amplified more than
really they are or can be, Psal. cxxxix. 8, 9, 10, " If I ascend up into heaven, thou art
there ; if I make my bed in hell, behold thou art there. If I take the wings of the
morning, and dwell in the uttermost part of the sea : even there shall thy hand lead me,
and thy right hand shall hold me." Now no man living can ascend unto heaven, nor de-
scend into hell, nor take wings, and fly as fast as the morning. But these things are men-
tioned by way of hyperbolical fiction, to illustrate the infinileness and omnipresence of
God, which no man can avoid or fly from. There is an hyperbolical expression or hypo-
thesis, Prov. xxvii. 22, which denotes that no endeavours will reclaim or bring men ob-
durate in folly to the right way. That hyperbole, Qbad. verse 4, denotes the certainty of
divine judgment against the Edomites. See Jer. xlix. 16.
Matt. xvi. 26, " But what is a man profited, if he shall gain the whole world and
shall lose his own soul ?" by the word world, all the power, riches, pleasure, and precious
things there, are to be understood in one word. And by this hypothetical hyperbole,
the most .grievous state of the wicked, that (by those toys which are but transient) forfeit
eternal life, is denoted 1 .'" See Mark viii. 36, Luke ix. 25, 1 Cor. iv. 15, and xiii. 1, 2,
aTi. 8, &c.
3. In some others, 1 Kings xx. 10, as that thrasonical or boasting speech of Benhadad
king of Syria to the king of Israel is recorded, that " the dust of Samaria should not
suffice for handfuls, for all the people that follow me," This is a high piece of hyperbo-
lical boasting, as if he had said, all your land can be brought by handfulls, by my
army, yea, shall not be enough for the numbers of bearers, (so great is my host) ; how
easily therefore shall I overcome you ? Hos. ii. 17, there is an hyperbole which denotes
the contempt of idolatory, that will be, and that their names shall not be used with any
reverence, which must be the meaning, for Paul names Baal, Rom. xi. 4. See Acts vii.
43, &c. . .
Matt. v. 29, " If thy right eye offend thee, pluck it out, and cast it from thee ;" verse .
30, " If thy right hand offend thee cut it off, and cast it from thee," &c. Christ would
not have a man maim his body, but by this hyperbolical precept intimates, the great *
heinousness and extreme danger of scandal or offence, and that we are by any means to
avoid it, and part from all occasions of giving it That hyperbolical expression, Matt.
xxiv. 2, denotes extreme destruction and razing of the foundation. See Hag. ii. 16,
Matt. i. 6, and Luke x. 4. Of which before, in the metonymy of a sign.
John xxi. 25, " And there are also many other things, which Jesus did, the which, if
ey should be written every one, I suppose that even the whole world itself could not con-
tain the the books that should be written." Some expound this of the capacity of the under-
standing, (hence Theophilact expounds x <y f"?' ai *>.v vot\aa.i to understand, as the same word
rendered here contained, is taken, Matt. xix. 11, 12,) that the sense may be, that there
would never be such an one in the world, that could comprehend all in his mind because
of the variety and multitude of the things done, and spoken by Christ, the world being me-
put for the men, and books for their contents.
Others understand it of local capacity, properly so called, that the whole world was
n t big enough to contain all the books, if in every circumstance all the sayings and
actions of Christ were written, which explication is savoured by the pronoun (awro* itself}
added to the world : take it which way you will, it is an hyperbolical expression, espe-
cially in the latter sense. Some compare Amos vii. 10, with it, "the land is not able to
ar all his words," &c.
By that hyperbolical wish of the apostle, Rom. ix. 3, his great and exceeding love to
e Israelites is noted. See Gal. iii. 13, 14, Jude verse 23, &c.
192 EXAMPLES OF SIMPL3 ALLEGOEY. [BOOK 1,
Examples of a Meiosis, or Extenuation.
1. To a rhetorical meiosis belong such things as are by any trope extenuated, or
lessened, as Gen. xviii. 27, " Behold now I have taken upon me to speak unto the Lord,
which am but dust and ashes," that is, a most low and abject creature. It is a metaphor
or a metonymy, and alludes to the first creation of man, out of the earth.
So to be exalted out of the dust, denotes to raise one of the meanest sort of men to
honour, 1 Kings xvi. 2, Psal.- cxiii. 7, 8; 1 Sam. xxiv. 14, "Whom dost thou pursue?
alter a dead dog, after a flea," as if he had said, that ^it was beneath (or unworthy) so
great a king to pursue me, that am but weak and mean, with so great a troop.
Psal. xxii. 6, " But 1 am a worm and no man," that is, a most afflicted man, trampled
on by the enemy, like a worm, &c. so Job xxv. 6, Isa. xli. 14.
2. A local meiosis is when for extenuation sake, a comparison is made with a very
little thing, as Numb. xiii. 33, " "We saw men, and we were as grasshoppers before them:"
that is, of small stature in comparison of those giants. See Isa. xl. 15, 17, Psal.
cxliv. 3, 4. .
3. Examples of grammatical meiosis, are 2 Kings xviii. 4, " and called it, (jrmm
Nehushtan) little brass," by a diminutive word, by way of contempt of the brazen
serpent that was made an idol, of these diminutives these are many in the Hebrew
text, but we leave them for critics.
Some is put for a great many, Bom. iii. 3, 1 Tim. iv. 1.
Somebody, is put fur an eminent man, Acts v. 36, "Boasting himself somebody," as
Acts viii. 9. So Pindar us says, " 8e ris , n 5e ovSeis ; a-Kias ovap avBpwiros, that is, what is
somebody ? "What is nobody ? Man is the dream of a shadow.
Sick is put for one dead in sin, or desperately bad in his spiritual state, for these that
are said to be ungodly, Isa. i. 5, sinners, and enemies, verse 10. These few instances of
many we note for the illustration of this trope.
CHAPTER XX.
OF AN ALLEGORY.
x
AAAHFOPIA, an allegory, with respect to its etymology or derivation, signifies that, when
- one thing is said, another thing is understood. It is the continuation of a trope, espe-
cially of a metaphor, and although metonymies, ironies, and synecdoches are likewise con-
tinued, yet not so frequently, nor with that emphasis, as in the other florid tropes, there-
fore we will in a particular chapter treat of this continued metaphor, net so much to show
the fountains whence allegories are taken, (for that I presume is abundantly shown
where we have treated of metaphors) but to discover aud explain some difficulties in it,
and show its peculiar nature.
These allegories we will distinguish into simple and allusive. The simple we call
such as are taken from any natural things. The allusive we call such as respect other
things, whether words or facts, and are from thence deduced into a translated description.
Examples of a simple Allegory.
Gen. iii. 15, " And I will put enmity between thee (0 serpent !) and the woman,
between thy seed, and her seed ; it shall bruise thy head, aud thou shall bruise
heel." The first promise of the Gospel and the whole mystery of redemption to come
. is proposed by God himself in this allegory. Here are almost all tropes in these
PART 1.']
OF AN ALLEGORY.
193
especially the continuation .of a metaphor. When Jehovah speaks to the serpent, he
understands the Devil, either by a metonymy, because the Devil lurked in the serpent,
and by it spoke to Eve ; or by a metaphor, because the natural serpent was cursed by
the word of God, verse 14. And so made abominable to the race of man, and so
bore the figure of the Devil, whence the Devil is called a serpent and dragon, Eev.
xx. 2. By the woman mankind is meant (by a synecdoche) because mankind was to
spring froin those protoplasts or first-formed parents, Eve being called the mother of all
living, Gen. iii. 20. The enmity denounced denotes the serious will of God to deliver men
hi due time from the power of the Devil ; see Acts xvii. 26, 27, and xxvi. 18. He men-
tions the woman only, because she was first seduced to sin, as she confesses, verse 13 ; and
to provoke her the more against her conqueror. By the seed of the serpent, the whole
power and troop of Devils and wicked men, who study the overthrow of Christ's kingdom,
is metaphorically represented. By the seed of the woman, by way of eminency, far s^oxn",
the Messiah, the Son of man, is metonymically understood, who also was to destroy
the Devil's machinations. The enmity between him and the serpent's seed, intimates
God's immutable decree of man's redemption by Christ. The metaphor is continued
Nin ipsum, It (that is, the Jm semen, seed of the woman, mentioned immediately before)
shall bruise thy head, .and thou shalt bruise its heel. The first phrase (it shall bruise
thy head) metaphorically -declares, that Christ will destroy the power of the Devil, for
as a venomous serpent when his head is bruised or broken, has neither strength or life ;
so the Devil's power being broken, they can no longer hurt or destroy men. * But more
particularly,
By the head of the serpent is meant sin and death, for as the serpent's poison and
power of biting lies in his head ; so the Devil's poison is sin, which infects and destroys
hence it is deservedly called the poison of dragons, and the cruel venom
xxxii. 33, where note, that, in the Hebrew wi a -f-head is put for
venoin, and the epithet cruel, is added, as if there were a perfect allusion to the
head of that most cruel serpent, Gen. iii. 15. Therefore when Christ takes away sin,
he breaks the -head of that infernal serpent : see John iii. 8. And because the serpent's
life and strength lies in his head, and because the head is the supreme and most
noble member in a creature, by whose virtue and influence the whole body is govern-
ed, it is put for power, dominion, and superiority, Deut. xxviii. '13, 44, Lam. i. 5.
The power, strength, and dominion of the devil against men, consists in death
or killing, Heb. iii. 14. Therefore when Christ abolishes spiritual death, he breaks
-*e>
the whole man
of asps, Deut.
the serpent's head, (viz. his power to destroy men spiritually,) See I Cor. xv. 54. The
other phrase (and thou shalt bruise his heel) denotes the manner and medium of
effecting men's salvation, viz. his passion, and most bitter death. Christ is proposed as
a magnificent hero, who, as it were, with his feet tramples on the serpent, and breaks
his head. And as a serpent when trampled upon, resists with all his strength, while he
has any life, wresting and winding himself, spitting poison, and biting his enemy ; so
Jehovah intimates, that the devil would do so, by his phrase ; as if he had said, thou
shalt defend thyself with all thy might, and use all endeavours to destroy thine enemy,
the Messiah, (whilst I indulge thee for fallen man's sake to use thy worst), neither shall
he escape unhurt, for he shall suffer a most ignoxninous death, by thine instruments :
out this will not profit thee, for thou shalt not be able to touch his head, *but only
one of his heels, that is, the less principal part, will in some measure be hurted by thee ;
out my divine omnipotence shall cure that wound, by giving him a glorious resurrection
from death, and by my Gospel, declaring him to the whole world to be conquerer of hell,
and all its powers : whereas thou shalt utterly perish ; not only thy heel, but the very
head shall be broken.
We have insisted the larger upon this great oracle of divine truth, because it is the
foundation of the prophecies concerning the Messiah, and all our hope and comfort, which
We hope shall not seem tedious to the pious reader.
Gen. xlix. 11, 12, " Binding his foal unto the vine, and his ass's colt unto the choice.
vine ; he washed his garments in wine, and his clothes in the blood of grapes, his eyes
shall be red with wine, and his teeth white with milk." In the last words of the
Patriarch Jacob, there are many things spoken allegorically in this chapter, of
w hich these words are most emphatical, which are spoken ia the blessing of Jiulah ;
rabbles and some Christians understand by an hyperbole of an earthly inlie-
Grant, sucr. jiage 8tHJ.
The same word in Geu. iii. 15.
2 C
194 OF AN ALLEGOKY. [JBOOK 1
ritance, and the great plenty and fecundity thereof; but -verse 10 shows this to be a
clear prophecy of Shiloh or the Messiah to come of the tribe of Judah ; and surely
the patriarch from so excellent a subject would not slip into the mention of those vain,
earthly things, and what he says of " the redness of eyes with wine," it is reckoned
amongst wickednesses, Prov. xxiii. 29, because a sign of drunkenness, which the
patriarch (who severely taxed his son's sins, verse 4, 5,) would not reckon among his
blessings.
This is therefore an allegory, and is to this effect expounded by the learned Bren-
tius. " Binding his foal to a vine, this is a description of peace and tranquillity in the
kingdom of Christ." See- Jer. xxiii. 17, and Zech. iii. 10 ; for in wars, they do not
bind foals or asses to the vines, when men cannot dwell under then- own vine and
fig-tree, which are destroyed, which denotes the peaceable administration of Christ
in his kingdom. See Isa. ix. 5. This is not to be understood of external tranquil-
lity, but partly because Chiist establishes his kingdom without warlike arms, by the
preaching of the Gospel; and partly because it brings peace and tranquillity of con-
science. " He shall wash in wine," this is a description of abundance, and the vile esteem
of worldly things in the kingdom of Christ. But we are to understand it of the abun-
dance of spiritual things, as remission of sins, righteousness, &c. Matt. vi. 33, Psal.
xlv. 2, &c.
Some expound this of the passion of Christ ; the vineyard of Christ is his church,
Isa. v. 1, xxvii. 2, and Ixv. 21, Matt. xx. 1 ; and Christ is the Vine into which the
branches are grafted, John xv. 1, 4, 5, and the meaning, say they, is, Christ com-
pares his church (because of its simplicity, humility, and the burdens of trouble
which it is forced to bear in the world) to an ass, which he will feed with most sweet
grapes and spiritual joy, or inebriate it, that, being rendered courageous, it should
despise death, devils, hell, and persecutions, and so Christ will wash his garment
in wine, and his clothes in the blood of grapes, that is, will pour his most precious
blood upon his garments, viz., his flesh, which his Deity puts on as a clothing,
which will afterwards be excellent spiritual wine to comfort and refresh the faithful.
" His eyes will be red with wine," that is, in his passion, for then he had no form nor
comeliness, Isa. liii. 2, viz., when whipped, spit upon, and crowned with thorns,
and carried about in disgrace by Pilate's order ; so he was deformed for other's sins.
But inasmuch as " in him was found no spot, nor was guile found in his mouth," 1 Pet. ii.
22. His teeth are said to be white with milk, verse 12. Whiteness signifies purity
and innocence, &c., see Isa. Ixiii. 1 3, &c.
Eccl. xii. ; there is an allegorical description of old age and death. Verse 2, by
" the darkness of the sun, light, moon, and stars," the languishing and consumption of
vigour, strength, and judgment is denoted ; verse 3, "by the trembling of the keepers
of the house, and the bowing of strong men," the weakness of the hands, knees, and
arms is signified (see Isa. xxxv. 3,) which are keepers of the body from hurt. " The
ceasing of the grinders, because few," denotes the decay of the teeth, or their being
almost gone. " The darkening of those that look out at the windows," betokens
dimness of sight, the eyes being the windows of the body ; verse 4, " the shutting of
.doors in the streets," betokens the contraction of the lips, and tiresomeness in speech.
" The Ipwness of the sound of grinding," signifies debility of voice. " Kising at the voice
of the bird," denotes want of sleep, for old men scarce sleep half the night, and are easily
awaked by the cock's crowing. " The bringing low of the daughters of music," denotes
dulness of hearing, and that those ears that could judge of music, delight not in it. (See
2 Sam. xix. 35.) Verse 5, " to be afraid of high places,'-" signifies difficulty of going. " The
flower of the almond tree shall flourish," that is, grey hairs. " The grasshopper shall be a
burden," that is, the back-bone shall bend and grow weak, so that it cannot bear any bur-
den. " Desire shall 'fail," that is, appetite to meat, and other things, (2 Sam. xix. 35,)
then follows a description of death, &c. In the book of Canticles there are many continued
metaphors or allegories that are very emphatical and obscure, yet contain many deep mys-
teries. It being a spiritual poem, setting forth the love of Christ to his church, &c., about
which the reader is referred to our English expositors. See other allegories, Isa. xxviii-
20, Amos iii. 12, Isa. xxxviii. 12, Jer. xi. 16, and xii. 5, Ezek. xvi. 3, Hos. xiii. 1^
Zech. xiv. 3, &c.
In the Old Testament you may find these allegories besides, Deut. xxxii. 13, 15, 22,
32, 33, 41, 42, and xxxiii. 19, 20, 24, 25, Juclg. viii. 2, and xiv. 18, 1 Kings xii. 11, 1 4 '
I.] OF AN ALLEGORY. 195
2 Kings xix. 3, Job iv. 10, 11, xx. 12, &c., xxvii. 20, &c., xxix. 14, &c., and xxxviii-
9 10, Psal. xxiii. 1, &c., Ii. 8, 9, Ixix. 1, 2, 3, Ixxv. 8, 9, Ixxx. 8, &c., ex. 2, 3,
and cxxiii. 3, Prov. iii. 8, and ix. 1, &c., Eccl. xi. 1, &c., Isa. i. 5, 6, 7, 22, Ixvi.
6 7 xiv. 29, xxx. 33, xxxii. 22, xxxvi. 6, xlii. 3, xiv. 8, liv. 11, 12, Iv. 1, 2, 12,
13, and lix. 5, 6, Jer. iv. 11, 12, v. 6, vi. 28, 29, 30, xii. 9, and 1. 17, Ezek. xiii. 10,
&c., xvii. 3, &c., xxii. 19, &c., xxiii. 2, &c., xxix. 3, &c., xxxi. 5, xxxii. 3, &c.,
and xxxiv. &c.
In the New Testament, Matt. iii. 10, 12, v. 13, vii. 3 6, ix. 15, &c., xii. 43,
&c and xv. 13, Luke ix. 62, Kom. xi. 16 18, &c., and xiii. 1L, 12, 1 Cor. iii. 6, &c.,
v . 7, 8, and ix. 26, 27, 2 Cor. iii. 2, 3, v. 1, &c, 5 x. 36, and xi. 2, Gal. iv. 19, v. 15,
and Vi. 8, 9, Eph. vi. 11, &c. The explication of all which, (at least for the most part)
may be taken from our treatise of metaphors, that we shall leave them to be improved
by the studious reader.
Examples of an allusive Allegory.
Psalm xi. 6, " Upon the wicked he shall rain snares, or coals, fire and brimstone, and
the spirit of terrors, the portion of their cup," . (so the Hebrew). This is an allegorical
description of the grievousness of their punishment, by allusion to the destruction of
Sodom, as Isa. xxxiv. 9, 10, &c., see Psal. xx. 3, where by an allegory of " burnt-offer-
ings," &c., prayers are meant. More examples, Psal. 1. 3, and Iv. . 9, Isa* x. 24,
where he alludes to Moses's rod ; see verse 26, Isa. xxiv. 18, with Gen. vii. 11 ; Isa. xxvi.
14, with Exod. xiv. 13 ; Isa. xxx. 22, with Exod. xv. 20, 1 Sam. xviii. 5, Psal. Ixviii. 25,
26, with many others.
In the New Testament you have these examples, Matt. v. 22, which allegory alludes
to the form of civil judgments amongst the Jews, and their punishments. Matt. vi. 17,
Christ alludes to the hypocritical practices of the Pharisees, who deformed their faces when
they fasted, verse 16 ; the sense is, that you must not imitate them.
In New Testament worship, there are frequent allusions to that which is proper to the
Old Testament, as was shown, chap, xiii., of a metaphor, Isa. iv. 5, there is an allegorical
description of God's protection of his church by allusion to the pillar of a cloud and fire,
Exod. xiii. 21, see Isa. xi. 14 16, and hi. 11, with 2 Cor. vi. 17, Isa. liv. 1, 4, 5,
6, see Gal. iv. 26, 27. There are other allegories, Isa. liv. 2, from enlarging
of tents ; from the inhabiting of desolated cities, verse 3, 5 ; laying the magnificent
foundation, verse 11, 12 ; (where there is withal an hyperbole,) see Matt. xvi. 18, Eph.
ii. 20, 21, from the abolition of hostile instruments, verses 16, 17. See Isa. Ixi. 6
9, see Hos. ii. 15, Amos ix. 13 15, Zech. xiv. 10, 11, 2 Cor. iii. 13, where
is the description of the New Testament church ; there is an allusion to the vail of Moses,
see John ix. 28, &c., the sense of which allegory is, that as the Jews could not behold
the face of Moses because of the vail ; so the carnal Jews (those Xpio-ro^ax ', enemies of
Christ) could not see the splendour of this spiritual Moses, (that is, the chief end and scope
of his writers) and do not understand that Jesus Christ is our Saviour, because of their
willing blindness of mind, which as a vail keeps the shinings of that light from their
hearts, which cannot be taken away but by true conversion. Then, by way of antithesis,
Sa y9, verse 18, that we (viz., his disciples) with open face behold his glory, &c. See verses
79, 18, Gal. iv. 28, 31, with verses 22 24. See also another allegory, Rev. vii.
15, where there is another allusion to the Levitical ministry in the Old Testament temple.
2 c 2
196 OF A PARJEMIA OE PROVERB. [BOOK 1
CHAPTEB XXI.
OF A PARJEMIA OB PBOVEEB.
THE generical consideration of a trope with respect to its continuation we have treated
of in the last chapter ; the special consideration of it, we will treat of in this. Which
is either according to common use, and called parsemia, proverb, or an adagy ; or with
respect to its obscurity, and is called senigma, or a riddle, or obscure allegory,
The Hebrews call it "TOD, meshed, Ezek. xi. 22, and xviii. 2, from the root fan
which takes its signification from comparing or ruling, that so too uaay be a
proverb, or a comparative speech or likeness, or as it were K-vpia. 71^77, a ruling sentence,
which has the principal place in a speech, and by its weight and gravity it makes
it more illustrious. "What other acceptations this word hath, shall be shown (with
divine assistance) in the second volume of this book. To the sense we hold, to, the
word ira.poiiJ.ict, 2 Pet. ii. 22, exactly agrees, which some think is derived n-apa TO ot/tos, a
via, from, or, out of the way ; that is, a. departing from the vulgar or common way of
speaking, or as others think from TP oi^ov, * prteter vel juxta primum verbum, (for oi/ws
signifies also a verb,) and from its sense is, as it were, another word and sense, as a pro-
verb is called.
In proverbs words properly taken, or tropes, or their affections are used ; which last
only concern us in this place. And both are either entire sentences or proverbial phrases,
which by common use, are brought into a sentence.
Proverbial sentences are to be read in Gen, x. 9, and xxii. 14, Numb. xxi. 27, I Sam.
x. 12, and xxiv. 14, 2 Sam. v. 8, and xx. 18, Jer. xxxi. 29,,Ezek. xvi. 44, and xviii.
2, Luke iv. 23, John iv. 37, 2 Pet. ii. 22, in which places the Holy Spirit affirms that
those sentences are become .proverbs. There are other phrases ifvpiai yvcapai, to which
the title of proverbs is not annexed, yet because of their emphaticalness, they are so
esteemed : as Deut. xxv. 4, 1 Bangs viii. 46, and xx. 11, 2 Chron. xxv. 9, Job vi. 5,
xiv. 19, xxvii. 19, and xxviii. 18, Psal. xlii. 7, and Ixii. 9. Such is that famous sentence,
Psal. cxi. 10, " The fear of the Lord is the beginning of wisdom." See Prov. i. 7, and
ix. 10, with Job xxviii. 28. There are many in the book called 'too, the proverbs of
Solomon, as Prov. i. 17, 32, iii. 12, vi. G, 27, x. 5, 13, 19, 25, xi. 15, 22, 27, xii. 11,
15, xv. 2, 33, xvii. 1, 10, 19, 28, xix. 2, 24, xx. 4, 11, 14, 21, 25, xxii. 6, 13, xxv.
11, 16, 27, xxvi. 4, 10, 11, 14, 17, 28, xxvii. 6, 7, 8, 10, 14, 17, 22, xxviii. 21, xxx.
15, &c.
So in the book of Ecclesiastes, chap. i. 15, 18, iv. 5, 12, v. 2, 6, 810, vi. 9, vii. 17,
ix. 4, 18, x. 1, 2, 8, 9, 15, 19, 20, xi. 3, 4, 6, 7, xii. 12.
OS';
In the prophets, Jer. xiii. 23, and xxiii. 28, Ezek. vii. 5, Micah vii. 5, 6, Habak. ii. 6,
Mai. ii. 10.
In the New Testament, Matt. v. 1315, vi. 3, 21, 24, 34, vii. 2, 5, 16, ix. 12, 16,
x. 10, 22, 24, 26, xii. 34, xiii. 12, 57, xv. 14, xxiii. 23, xxiv. 28, Markix. 50, Luke
ix. 62, xii. 48, xxiii. 31, Acts ix. 5, xx. 35, 1 Cor. v. 6, x. 12, xv. 33, 2 Cor. ix. 6, 1,
2. Thess. iii. 10, Tit. i. 15.
Here we must note that Christ and his apostles used several proverbs, or vulgar ways
of speaking, common to the Jews, which were partly written in their old books, yea, even
in the Talmud, as Matt. vii. 2, Mark iv. 24, Luke vi. 38, " With the same measure ye
mete, the same shall be measured to you again," which is in the Talmud tract. Sanhedrim
in these words, ^ cmm ru mo cnw rnna, " By the same measure which ye shall mea-
sure, others will measure to you again." It is very plain in the Targum hierosolymitanum,
Gen. xxxviii., in these words ; " By what measure a man measures, by the same will others
* Buyoncl or besides Hie word.
PART I.] ' O F AN ENIGMA. 197
measure to him ; as to good measure or bad measure." So the sentence, Matt. xix. 24,
" It is easier for a camel," &c., is in the Talmud as Aug. Caninius says"; " only it is said
there, that an elephant cannot go through the eye of a needle, for which elephant, (a
beast known to few) Christ said a camel, a heast well known in Syria." And the phrase,
Luke vi. 42, Buxtorfius in Glossaiore Talmudico says, is also in the Talmud. And 2
Thess. iii. 10, " If any will not work, neither shall he eat." Drusius, 2 Tract, in Gen.
magn. Bereschiih Rabba Tract. Talmud ; says the same phrase is in the Talmud. And
doubtless the apostle thence took it. See Adag. sacra, written by Zelmer from the whole
Bible in 5. Centur.
Of proverbial phrases. See examples, Exod. xi. 7, that " a dog should not move his
tongue," was a proverbial speech, denoting profound silence and peace in that place.
Some refer this to a meiosis. See 1 Sam. xxv. 22, 24, 1 Kings xiv. 10, and xvi. 11, 2
Kings ix. tf, which last was also a proverbial phrase, denoting extreme destruction, even to
the vilest animal.
See other proverbial speeches, 2 Kings xiv. 26, Deut. xxxii. 36, Esth. i. 22, Job xvi.
10, Psal. iii. 7, Lam. iii. 39, Mcah iv. 13.
See Isa. iii. 15, 2 Cor. xi. 10, Matt. v. 39, Luke vi. 29, with 1 Kings xxii. 24, John
xviii. 22, Acts xxiii. 2, 1 Cor. iv. 11, Prov. xxvL 17, and xxviii. 21, Ezek. xiii. 19, Matt,
iii. 11, John. i. 27, Matt, xxiii. 24.
To kick against the pricks, was a proverbial speech, Acts v. 39, ix. 5, xxiii. 9, xxvi. 14.
The phrase, 1 Cor. xiii. 15, "But he shall be saved yet so as by fire," is a proverbial
speech, as if he had escaped from a conflagration. That is, as Illyricus says,* " Such a
teacher is together with his stubble in the midst of a terrible incendium (or fire,) these
being condemned by the judgment of God shall perish, but he by the singular favour of
God, shall be preserved, though 'with much hazard and difficulty." See Zech. iii. 2,
Amos iv. H, &c.
CHAPTER XXII.
OF AN ENIGMA.
IN a continued trope, if there be a singular obscurity it is called aunyna, enigma, wloich
signifies an obscure question, a knotty or dark speech ; it is derived of awo-d-eo-d-ai, which
signifies to hint obscurely, and, as it were, to speak in the dark. And that comes from
was, -which amongst other things denotes not only praise, but a saying worthy of praise
and admiration, because it is a symbolical and sinewy way of expression. It is said of the
queen of Sheba, 1 Kings x. 1, that " she came to try Solomon with hard questions," that
is, enigmas, such as we now treat of. See Ezek. xvii. 2, Psal. Ixxviii. 2, with xlix. 4.
Judg. xiv. 14, Sampson says to his guests, " Out of the eater came forth meat, and
out of the strong came forth -sweetness," this is a continued synecdoche, with the addition
of a metonymy. By the eater and strong is meant a lion, by a synecdoche of the genus ;
by sweetness, honey, by a metonorny of the adjunct, as verse 18. Vossius after he
had called this an enigma, Lib. iv. Instit. Orat. c. 11, thinks it was not really so, because
J t was unknown to the Philistines, that Sampson had killed a lion, or got honey out
f his carcass, being a thing he had told to no person, as Judg. xiv. 7, 10, 17. Psal.
xlix. 5, " I will fear in the evil day, the iniquity of my heels shall compass me about,"
the question is, what this evil day is, and what is the sin of iniquity of the heels ? As
to the first R. Aben Ezra, by " evil day," understands "old age," compared with Eccl. xii. 1.
-hi this sense, " Why should I trouble myself with the cares of this world, for the solicitude
f old age ?" E. Karachi would have it in this sense, " why should I be solicitous for
the riches of this world, which are its glory ?" R. Solomon joining this with the next
* Clao. Sript. Col. 870.
198 OF AN ENIGMA. BOOK
*)
verse, thus expounds it. If the sins, which I do, as it were, trample upon my
heels, and esteem light transgressions, yet in the judgment of God condemn me, how
much more do riches condemn such as trust in them ? See Eccl. ix. 10, &c.
Prov. xxvi. 10. It is a very perplexed text, and rendei ed variously by interpreters,
which we leave to the inquiry of the learned. Erasmus calls that paraholical passage,
Matt. xii. 43, 44, 45, Luke xi. 14, 25, 26, an enigma, upon which see his paraphrase.
See Glass. Rhet. Sacra, p. 508.
To conclude, Franciscus Junius * says, that an enigma, is an ohscure parable or allegory,
which is more difficultly understood. Hence every parable or allegory is not to be re-
puted an enigma ; but every enigma is an allegory, &c.
Lib. 1. Paral. S.
PHILOLOGIA SACRA;
WHEBEIN THE
SCHEMES AND FIGURES IN SCRIPTURE ARE REDUCED
UNDER THEIR PROPER HEADS AND CLASSES.
WITH
A BBIEF EXPLICATION OF EACH, ETC.
BOOK I. PABT II.
CHAPTEE I.
Of the Figures of a Word.
THE word 2%w Schema, principally and properly signifies the garb, habit, or ornament of
the body ; and by a metaphor is translated to signify the beauty, or ornament of speech,
as* Aristotle and-f- Cicero say. The Latins render it figure, (as some say) because stage-
players, by the variation or shifting of their habit, represented divers figures of men : these
igures are called rhetorical lights and ornaments, and do not change the sense of words,
as tropes do, but give an embellishment or beauty to speech.
There are figures TTJS Aeeais of a word, and figures ^s- Siavoms, of a sentence ; the first
belong to the matter, or as it were, the body of an oration ; the latter, to the form, or as
it were, the soul of a sentence.
The former are, when a speech is figured in words repeated in a certain order, or
that mutually agree in sound, for emphasis, or ornament's sake. The latter are such,
whose emphaticalness consists not in words singly, but in the things themselves giving
weight and gravity to the speech. JVossius says, " That a scheme properly signifies two
things, viz. the exterior garb, and the gesture of the body; as dancers who caper
a t the noise of musical instruments : for schemes of words may in this be resembled
to habit, or garb, because without them the speech is naked, as a man without his clothes ;
ffld schemes of sentences may be compared to artificial gestures, because, without these,
l * will be like a man who moves or walks in his natural place or posture; of the first we
will produce some examples.
Lib. 3. Met. cap. S.
t In Brulo et Oral. perf.
Lib. 5. Inslit. Orat. c. 1.
200 OF THE FIGURES OF A. WORD. [BOOK 1,
1. Epizeuxis eiri&vtis, in Latin Subjunctio, is when the same word or sound is con-
tinued or repeated in the same sentence, as Exod. xxxiv. 6, " The Lord, the Lord, a God
merciful and gracious," &c. Deut. xxviii. 43, " The stranger that is in thy middle (or with-
in thee) shall ascend above th.ee, up, up, and thou shalt descend down, down," (so the He-
brew) which denotes, that the servants or vassals of the sinning Israelites, above whom
they bore such a sway, should become their masters, and bring them into thraldom. 2
Kings iv. 19, ' And he (the son of the Shunamite) said to his father (when he began to be
sick in the field) my head, my head :" that is, my head most grievously aches. Psal.
xxii. 1, "*> ^>N " My God, my God, why hast thou forsaken me ?" which repetition fervently
denotes the overmuch cruelty of the enemy, and the mournful condition of Israel in cap-
tivity : Isa. vi. 3, " Holy, holy, holy is the Lord God of Hosts ;" this triple repetition de-
notes the mystery of the Trinity, or Three Persons in one divine essence ; see Jer. xxii.
29, Ezek. xxi. 27, Matt, xxiii. 37, Luke xxii. 31, and xxiii. 21, John v. 24, Acts is. 4,
Rev. xviii. 2, Lev. xxiv. 18, 2 Sam. xviii. 33, Isa. xxviii. 10, Hos. ii. 21, Ezek. xxxiv. 17,
where you have examples of this figure.
2. Anadiplosis ca>a.5nr\ucns (called in Latin reduplicatio, in English redoubling) is, when
the last word of the former sentence is repeated in the beginning of the next : as Psal.
cxxi. 1, 2, cxxii. 2, 3, and xcviii. 5, Bom. viii. 17, Psal. cxv. 12, Horn. ix. 30, and x. 17,
Phil. ii. 8, James i. 3, Psal. cxiii. 8. This figure helps to evidence and expound things,
as in the alleged examples.
3. Climax K\ip.a., Gradatio, or a climbing by steps ; this is a continuation of the former
figure* in more degrees, so as that the last of the antecedent sentence, must be a part of
the following ; as Hos. ii. 21, " And it shall come to pass in that day, I will hear, saitli
the Lord, I will hear the heavens, .and they (that is, the heavens) shall hear the earth, and
the earth shall hear the corn, and the wine s and the oil, and they (that is, the corn, and
the wine, and the oil) shall hear Jezreel." This gradation may be fitly called an epitome
of physical theology, which by a fair prosopopaeia enumerates ail the causes of the conver-
sation of universal nature, and particularly of man : see it at large expounded in our
Philologid Sacra, Book I, Page 94.
John i. 1, " In the beginning was the Word, and the Word was with God, and God was
the Word this Word, was in the beginning with God." The true divinity of Christ, and
his distinct subsistence from the Father, are most fairly expressed by this gradation. In
the third proposition there is an inversion of the terms, viz.. a God was the Word, for tlic
Word was God." A like climax, respecting his office and benefits, is subjoined, verse 4, 5,
&c. See more examples, Joel i. 3, 4, Bom. v. 3, 4, 5, viii. 29, 30, and x. 14, 15, 1 Cor.
xi. 3, James iv. 15, 2 Pet. i. 5, 6, 7, Matt. x. 40, 1 Cor. iii. 23.
4. 'Ai>acj>opa Anaphora, from avafyepta refero, to bring back, or rehearse, is when the
same word, or more, is repeated in the beginning of divers clauses or sentences : as
Deut. xxviii. 3, " Blessed shalt thou be in the city, and blessed shalt thou be in the field;"
verse 4, " Blessed shall be the fruit of thy belly, and the fruit of thy ground, and the
fruit of thy cattle," &c. Verse 5, " Blessed shall be thy basket/' &c. Verse 6, " Blessed
shalt thou be when thou comest in, and blessed shalt thou be when thou goest out." The
like anaphora, respecting the curses of God upon the wicked and rebellious, we read
verses 16 19. This figure is very frequent in scripture, take these few places instead of
many; Psal. iii. 1, 2, xxix. 3, &c., Ixvii. 5, 6, 7, cxv. 12, 13, cxviii. 8, 9, 15, 16, cxlviii.
1, &c., and cl. 1, &c., Isa. ii. 7, 8, Jer. iv. 23, 26, v. 17, 1. 35, 36, 37, and Ii. 20, 23,
Micah v. 9, 12, and vii. 11, 12, Zeph. i. 2, 3, 1 Cor. xiii. 4, 7, 11, and xii. 8, 9, 10, 2
Cor. xi. 26. And in the repetition of pronouns and particles. Psal. xciv. 5, Rom. viii. 35,
38, 39, 2 Cor. vii. 11, Phil. iv. 8, &c.
5. ETnrpocfrj Epistrophe, conversion, is a figure when the same word or phrase, is
repeated in the end of divers sentences. Examples of the repetitions of single
words (among which, we reckon the Hebrew affixes) are to be read, Deut. xxxii. 10,
Ezek. xxvii. 23, 27, Rom. viii. 31, 6i 6 os vn-ep -rj/j.wv, m, KO.& rt^tav, " If God be for us,
who can be against us?" 2 Cor. xi. 22, ' : Are they Hebrews ? so am I; are they
Israelites? so am 1: are they the seed of Abraham? so am I;" &c., Examples of phrases,
or little sentences are, Psal. cxv. 9, 10, 11, where their help, and their shield, & e '
quently concludes the sentence. Psal. cxxxvi. 1, 2, &c., see Deut. xxvii. 15, &c., Psal-
* Viz. Anadiplosis.
PAET II-]
OF A PARONOMASIA.
201
xxiv. 9, 10, Joel ii. 26, 27, Ezek. xxxiii. 25, 26, 27, and xxxvi. 23, &c., Amos iv.
6, 8, &c., Hag. ii. 8; 9, Lam. iii. 41, &c., Matt. vii. 22.
' 6. 5w/cwr\o/7 Symploce, complication, the word is derived of <n//rAt>, to wrap or
couple together ; and is a figure, which the same word or phrase both begins and end
a sentence, which joins the two last figures (viz., Anaphora and Epistrophe) together,
Psal. cxviii. 2, 3, 4, " Let Israel now say, that his mercy endureth for ever," &c. So
Psal. cxxxvi. 13, Jer. ix. 13, 1 Cor. xii. 46, and xiv. 15, 2 Cor. ix. 6, &c., Psal.
xlvii. 6, Rom. xiv. 8.
7. Evai'aXwj'i?, Epanalepsis, Resumptio, a taking back, is when the same word is
repeated both in the beginning and end of a sentence, as Phil. iv. 4, " Rejoice in the
Lord always, and again I say, Rejoice :" see Psal. liii. 2, 2 Kings xviii. 33, 54, 1 Cor.
xi. 22, 2 Cor. iv. 3, 1 Cor. xii. 4 0, and xiv. 15, 2 Cor. ix. 6, Psal. viii. 1, 9, and
xlvi. 1.
8. ETrawSos, Epanados, regression or turning back, (derived of above, and
ewoSos, an ascending, or climbing, from wa>, upwards, and oSos, a way?} is a figure,
when the same word is repeated in the beginning and middle, or in the middle and
end, so as that there is an inversion of them ; as Isa. v. 20, " Woe unto them who call
good evil, and evil good ; who put darkness for light, and light for darkness ; that
put bitter for sweet, and sweet for bitter," Ezek. vii. 6, 7, Gal. ii. 16, 2 Cor. ii. 10,
15, 16, John viii. 47, Ezek. xxxvi. 6, Rom. vii. 19, Psal. cxiv. 3 6, Ezek. xxxii. 16,
2 Thess. ii. 4.
noKvirrcarov, Poluptoton, in Latin Casuum Varietas, a variety of cases, or the change
of the case or termination (from \v variously, and TTTMTOV falling, derived from HTO to
fall,) is when words of the same root, primitive, or original, are used in a different
termination with respect to mood, tense, person, case, degree, gender, number, &c.
As Psal. Ixviii. 15, 16, Isa. xxiv. 16, Hos. x. 1, Mich. ii. 4, Rom. ii. 21 23, and iv. 18,
2 Cor. ix. 8, and x. 12, Gen. ii. 19, 20, Eph. i. 3. There is an elegant polytoton in those
lines of the learned Picus, Earl of Mirandula.
Namq; ttea est nostris major dementia, culpis ;
Et dare non dignis, res mage digna. Dei
Quanquam sat digni, si quos dignatur amare,
Qui quos non dignos invenit, ipsefacit.
Gen. 1. 24, " The Lord when he visiteth, in visiting, will visit you :" see Rom. xi. 36,
Eccl. xii. 8, Dan. ii. 37, John iii. 13, 1 John iii. 7, 2 Tim. iii. 13, Heb. vi. 14, John xvii.
25, Isa. xix. 2.
CHAPTER II.
OF A PARONOMASIA.
HAPONOMASIA, Paronomasia, Agnomination, or likeness of words, (of p-, which
*a composition, signifies with alteration, and wopa, a, name, or from -xa-povonafa
to change, or allude to a name or word) is when by the change of one letter or
Word, the signification thereof is also changed. This figure is frequent in the
Latin, and is very ornamental, as Nata salo, suscepta solo, patre edita Coslo ab ex-
rdio, ad exodium. And the native beauty of it being peculiar to the original
languages can hardly be shown in English. There are many in the Hebrew, of the
OW ; and the Greek of the New Testament, which the learned may find in Glassius ;
take, however, a few English examples, by which you may judge of the rest ; as,
friends turned fiends. You are like to have a bare gain out of this bargain. Bolder in
a buttery than in a battery. Wine is the blood of the vine. No stumbling but tumbling ;
errors will cause terrors. Scripture examples are many, as 2. Cor. x. 3, " Though
we walk in the flesh, yet do we not war after the flesh ; 2 Cor. vi. 9, " As unknown, and
2 D
202 OF ANTAXACLASIS. [BOOK 1,
yet known;" see 2 Cor. iv. 8, Q, and Matt. viii. 22. Examples in the Hebrew, text are
Isa. Ivii. 6, and Ixv. 12, Gen. xviii. 27, Exod. xxv. 27, and xxxii. 18, 1 Sam. xiii. 17,
Psal. Ixix. 30 3'2, Isa. v. 7, and xiii. 6, Joel i. 15, Jer. i. 11, 12, and xlviii. 43, Isa.
xxiv. 17, Gen. ix. 27, Isa. Ixv. 11. In the Greek text, Matt. xvi. 18. Tu es nerpos, & Ci)
super Me nerpa cedificabo Ecclesiam meam, &c., where there is an allusion to the name of
Peter, though Christ speaks of himself ; Peter having confessed him to be the Son of the
living God, (1 Pet. ii. 4, 5, 6,) which plainly appears by the context ; As if Christ had
said, the name I give thee is not in vain, for thou hast acted conformable to it, when in
thy confession, thou hast expressed the true rock, upon which thou, and all believers, are
to be built. Erasmus thus paraphrases it, " I also, because I would not have so magni-
ficent a testimony unrequited, affirm, that thou art truly Peter, that is, a solid stone, so
fixed that thou shalt not wave hither and thither, according to the giddy humour of the
vulgar. And upon this rock of thy profession (viz., myself) will I build my church, that
is, my house and'palace, as upon an irnrnoveable foundation, which all the open violence,
or private stratagems of hell, shall not be able to destroy. Satan will employ his various
artifices to ensnare you, and will stir up a wicked generation to circumvent, trepan, and
persecute you ; but mine all-powerful protection shall be your invincible defence during
your sound and solid profession ; the church is my heavenly kingdom, the unbelieving
world is the devil's, none of the former have need to fear of the latter, if he be a Peter,
that is like thee." In the Syriac tongue, in which Christ speaks, the same word NE^ s }g.
nifies both Peter a proper name, and Petra a rock, a noun appellative. Hence Bellarmine
clamours, saying, " We have what we would, viz., that Peter is that rock of whom Christ
speaks. If Augustine, says he, had considered that Cephas signifies ^nothing but a rock,
and that the Lord had said, thou art a rock, and upon this rock, &c., he had made no
doubt of the truth of the sentence." But the Jesuit gains nothing by this s'3: as it is a
proper name, it has a different signification from Cephas as it is a common name, as Abel.
Deborah, Eachel, Jonah, &c., signify one thing when they are proper names ; and another
when they are common names, although there be no change in the word or denomination;
the Syriac joins a masculine pronoun ~^Tie, to the first Cephas, and the feminine sin hate
this, to the latter Cephas, which is of the feminine gender when it signifies a stone, as 1
Cor. x. 4, Matt, xxviii. 2, Mark xvi. 4. Most faithfully therefore has Matthew expressed
the words of Christ in Greek, which alone is to be esteemed authentic ; and it is certain,
that the Holy Spirit did on purpose change the speech in the authentical Greek text, to
make it perspicuous, lest any body through error or inadvertency should apply those things
to Peter, which must be understood of the doctrine and confession of Christ, or Christ
himself proposed in that confession. From the whole we may infer what a weak founda-
tion the pope's supremacy is built upon.
Matt. xi.'17, " We have piped, and ye have not danced ; we have mourned unto you,
and ye have not lamented." In the Syriac tongue in which Christ spake, there is a fair
allusion in those words, "danced, lamented," for both are of the same root, and differ only
in conjugation.
CHAPTEK III.
OF ANTANACLASIS.
antanaclasis, which signifies refraction or reciprocation, is a
when the word is repeated in a different, if not contrary signification ; exam-
ples in the Hebrew text are Judg. xv. 16, where the same w^.rd signifies an "ass, and
a heap." 1 Sam. i. 24, " And the boy was a boy," (so the Hebrew) that is, as we render it,
" the boy was young." See Psal. cxli. 5, Eccles. vii. 7, Psal. Iviii. 9, 10, Isa. xxxvii. 18,
Iviii. 10, and Ixvi. 3, 4, Jer. vii. 18, 1'J, viii. 4, 14, and xxxiv. 17, Ezek. xx. 24, '25,
and xli. 24, Matt. viii. 22, " Follow me, and suffer the dead to bury their dead ;" the first
dead denotes the wicked, who are spiritually dead in sin; the second dead such
as are naturally dead, or departed from this life, Matt. xxvi. 29, "I will not drink hence-
forth of this fruit of the vine, until that day when I. drink it new with you in my Father's
kingdom." Here the first drink is properly understood; but the latter metaphorically,
PART II.]
OF THE FIGURES OF A SENTENCE IN LOGISM.
203
denoting their partaking together of the joys -of heaven. John i. 10, " The world was
made by him, and the world knew him not :" the former world notes the whole uni-
verse ; the latter unbelievers, &c. see John ii. 23, 24, and iv. 31, 32, 34, Born. ii. 26, 28,
29, Rom. iii. 21, 27, vii. 23, and ix. 6, " They are not all Israel which are of Israel,"
that is, all who are born of Israel, according to the flesh, are not true spiritual Israelites,
Bom. xii. 13, 14, where there is an antanaclasis in the verb Sioneiv. 1 Cor. xi. 24, the
first breaking is taken properly ; the second breaking metaphorically, for the passion of
Christ, as Luke xxii. 19. See Isa. xxx. 13, &c., and 1 Cor. xv. 28, Matt. v. 19, " Who-
soever snail break one of these least commandments, shall be called least in the kingdom
of heaven :" the first (least) expresses the sense of the Pharisees, who esteemed some of
the precepts of Christ among the least ; the second (least) alluding to the former, signifies
the same with none, or not at all, viz., he shall be none in the kingdom, or he shall not
enter there at all.
Matt, xviii. 1, " The disciples say unto Jesus, who is the greatest in the kingdom of
heaven ;" the first word greatest, ia the sense of the disciples, signifies him that hath pre-
eminence over others ; the second greatest, alluding to the former, denotes a participation,
of the kingdom of God, without respect to inferiors ; the sense is, whosoever humbles
himself shall enjoy his part in the kingdom of heaven.
Matt. six. 16, " The young man saith unto Christ, good Master, &c," verse 17, Christ
answers, " Why callest thou me good ? there is none good but one, that is, God ;" the
first good denotes any goodness communicated to the creature by the Lord, such as may
be found in a mere man (for such the young man judged Christ to have ;) the latter good
alluding to the first, expresses the essential goodness of God, who is the fountain and ori-
ginal of all good in the creature : the sense therefore of the words of Christ, is, either
call me not good, or believe me to be the true God, and eav6pcaTros God-man. See John iv.
31, and vi. 28, Acts xxvi. 28. Sometimes there happens an ellipsis in this figure, the
latter being understood by the former, as Joel ii. 13, " Rend your hearts, and not your
garments ;" here is a double proposition : 1. " Rend your hearts ;" 2. " Rend your gar-
ments," the first is metaphorical ; the other proper.
CHAPTER IV.
OF THE FIGrUJRES OF A SENTENCE IN LOGISM.
WHAT these are we have before defined: they are distinguished thus ; (1.) such as are
in logisni, or in a sentence without collocution, or talking together. (2.) Such as are in.
dialogism, or by way of dialogue, or mutual conference.
There are five of the first sort, viz.
I. ~EK<j>uvn<ns exclamation, is a pathetical figure, whereby the speaker expresses the
passion or vehement ardour of his mind, by various interjections expressed or understood
to move the affections and minds of those he speaks to ; O ! Alas ! Behold J are signs
of it; this figure is made in scripture ;
1. In a way of admiration, Psal. Ixsxiv. " How amiable are thy tabernacles, O
Lord of hosts !" Psal. cxxxiii. 1, " Behold, how good, and how pleasant (it is) for brethren,
to dwell together in unity !" Rom. xi. 33, " the depths of the riches both of the wisdom,
and of the knowledge of God ! how unsearchable (are), his judgments, and his ways are
past finding out !" See Psal. viii. 1, and cxliv. 15.
2. In a way of wishing or praying, 1 Chron. xi. 17, " that one would give me drink
of the 'water of the well of Bethlehem, which is at the gate 1" Psal. xiv. 7, " that the sal-
vation of Israel were come out of Sion \" See Psal. xlii. 2, Isa. Ixiv. 1; Roin. vii. 24, " O
wretched man that I am, who shall deliver me from the body of this death !" see GaL v.
!2, Job vi. 8, Psal. Iv. 6.
8. In praise, Matt. xv. 28, " woman great is thy faith !" Matt. xxv. 21, 23, " Well
done good and faithful servant !"
4. In a way of sorrow and complaint, Psal. xxii. 1, Matt, xxvii. 46, " My God, my God,
iy hast thou forsaken me ?" Isa. vi. 5, " Woe is me, for I am undone !"
204 OF THE FIGURES OF A SENTENCE IN LOGISM. [BOOK 1,
5. In a way of commiseration or pity, Josh. vii. 7, " Alas ! Lord God, wherefore at
all hast thou brought this people over Jordan, to deliver us into the hand of the Amorite,
to destroy us !" Ezek. ix. 8, " Ah Lord God, wilt thou destroy us with the residue of
Israel, in thy pouring out thy fury upon Jerusalem !" Luke xiii. 34, Lam. i. 1.
6. In a way of indignation, detestation, and reproof, Isa. i. 4, " Woe to the sinful na-
tion, a people laden with iniquity, a seed of evil-doers, &c. Ezek. xvi. 23, " Woe, woe
unto thee, saith the Lord God," see Matt. xi. 21, and xvii. 17, Luke xxiv. 25, Jer. xliv.
4 ; Acts xiii. 10, " full of all suhtilty and mischief, thou child of the Devil, thou enemy
of all righteousness, wilt thou not cease to pervert the right ways of the Lord ?" Acts vii.
51, Bom. ix. 20.
7. In a way of joy and exultation, as Psal. Ivii. 7, and cxxxv. 21, " Blessed be the Lord
out of Sion, which dwelleth at Jerusalem. Hallelujah," that is, " praise ye the Lord."
See 1 Cor. xv. 55.
8. In a way of obsecration or beseeching, Psal. cxviii. 25, " Save now I beseech thee,
O Lord ; Lord, I beseech thee, send now prosperity !" Eev. xxii. 20.
9. In a way of reprehension, Gal. iii. 1, " O foolish Galatians, who hath bewitched
you I" &c. see Acts vii. 51, 52.
10. In a way of derision, Matt. xv. 26; of fear, 1 Tim. vi. 11, &c.
EpipJionema, signifies acclamation, and is wont to be subjoined to an exclamation, as
a certain species of it. It is a little clause or apt sentence added after the thing is ex-
{founded, exhibiting a certain emphasis (and Sewwcns) briefly and concisely, as Psal. ii.
12, and iii. 8, Matt. xxii. 14, Luke x. 30, Acts xix. 20, Matt. xix. 27, Mark vii.
37.
II ETravogBeaa-is, epanorthosis, correction or amending, is the reinforcement of the clause
last uttered, by what follows, or a recalling of what one said to correct it. It is stated in
a threefold manner.
1. When that which is said is wholly disowned, and corrected by a more apt, more
proper, and significant expression : as Mark ix. 24, when the father of the child that was
possessed with a dumb spirit, said, " Lord, I believe," but recollecting himself and con-
fessing his infirmity, immediately subjoins, " help thou mine unbelief," John xii. 27,
Christ says to be saved from death, " Father, save me from this hour ;" yet immediately
correcting that prayer, which shows the reality of his human nature, that prompted him
to express himself so, he adds, " but for this cause came I unto this hour," see Matt. xx\i.
29, Bom. xiv. 4, " who art thou that judgest another man's servant ? to his own master
he standeth or falleth ;" as' if he had said, there is but one Lord of all, Christ Jesus ; to
him he stands, if he be firm in faith ; to him he falls if he sins, as thou suspectest : he
has the prerogative and power of judging in himself, but thou hast not, &c. And where-
as he had made mention of his fall, he immediately adds the correction, " he shall be held
up, for God ia able to make him stand ;" that is, to clear up all suspicion of evil.
2. So in those phrases where the denial of the affirmative is subjoined, where neverthe-
less the denial is to be understood comparatively, or respectively, as John xvi. 32, " Ye
shall leave me alone; " the epanorthosis, the figure we speak of, follows, "and yet I
am not alone, because the Father is with, me :" Christ was alone, with respect to men,
but not with respect to God. 1 Cor. vii. 10, " But to the married I command," the
correction follows, " yet not I, but the Lord." Both command, the Lord principally,
the sovereign Law-giver, and Paul, as the servant and minister. 1 Cor. xv. 10,
laboured more abundantly than they all ;" the apostle subjoins a correction, lest it should
savour of arrogancy, in ascribing that to himself, which was the work of God, " yet not
I, but the grace of God, which was with me." He was set on work by divine grace, which
was the primary cause of all labour and success. Gal. ii. 20, " I live, yet not I, but Christ
liveth in me : he speaks of spiritual life, which he attributes not to himself but to Christ
the Prince of life, as the supreme author and cause of it. See Gal. i. 6, &c., Prov. vi
16, Eom. viii. 34, Gal. iv. 9, 2 Tim. iv. 8, 1 John ii. 2.
3. When a positive and affirmative antecedent is corrected by the particle if, (which is
very familiar and frequent in Cicero's writings,) as Gal. iii. 4, " Have ye suffered so maflj
things in vain ? if it be yet in vain." As if he had said, yet have not only suffered in vain>
but with loss and detriment also, &c.
III. Airo<rt<uir77<m 5 aposiopesis, reticentia, a holding one's peace, derived from *<> from.
and 0"wa> obticeo, to be silent, is, when the course of the speech is so abrupt or broken
I 1 '.] OF THE FIGURES OF A SENTENCE IN LOGISM. 205
off, that some part is concealed, or not uttered ; yet by that means to aggravate it ; this
is used in scripture ;
1. In promising, as 2 Sam. v. 8, " Whosoever smiteth the Jubusite" we are to under-
stand (he shall be chief and captain,) as 1 Chron. xi. 6. See 1 Chron. iv. 10, Luke xiii.
9; " And if it bear fruit ;" you must understand (well,, or it is well) which is not in the
Greek, but supplied in our English Bible.
2. In commination, Gen. iii. 2,2, " And now lest he put forth his hand, and take also of
the tree of life, and eat, and live for ever." In these words of the Lord, being angry
with man for his sin and violation of the divine law, we must by an aposiopesis un-
derstand what is omitted, viz., " I will drive him out of the garden, and forbid him my
presence," which was done, as the next words declare. See Ezek. xxxiv. 8, with verse
10. Gen. xx. 3, " Behold thou art a dead man, for the woman which thou hast taken
away;" that is, if thou dost not restore her, as is gathered from verse 7, see Gen. xxv. 22.
3. In complaint, Psal. vi. 3, " My soul is also sore vexed ; but thou, Lord, how long ?"
that is, " wilt thou be averse to me, or delay help?" Lukexix. 32, " If thou hadst known,
even thou, at least in this day, the things unto thy peace," so the Greek, we are to under-
stand ' ' which belong unto thy peace."
4. In swearing, this figure is frequently used, 1 Sam. iii. 14, Psal. Ixxxix. 35, Isa.
xiv. 24, and Ixii. 8.
IV. A.iroa-rg ^r), apostrophe, aversion, or turning away, is a breaking off the course
of speech, and a sudden diverting it to some new person, or thing. This is made,
1. To God, Neh. iv. 4, in the middle of his discourse of the re-building of the
city, Nehemiah converts his speech to God, " Hear, our God, for we are despised," <fcc.
See another example, chap. vi. 9. Psal. xxxiii. the psalmist in the third person speaks
of God, and his works and attributes, concluding verse 22 with an apostrophe, directed to
God, " Let thy mercy, Lord be upon us, according as we hoped in thee." So Psal.
kxxii. 8, Psal. cix. 21, Jer. xi. 18, and elsewhere frequently.
2. To men, whether living . or dead ; 2 Sam. i. 24, to the daughters of Israel ; and
verse 26, in that lamenting epicedium of David, there is a passionate apostrophe, to dead
Jonathan : see 2 Sam. vii. 2'A, where there is an emphatical apostrophe of God, to the
people of Israel, Psal. ii. 10, 11, 12, Isa. vii. 14, Psal. vi. 8, and ciii. 22, Isa. i. 5, Jer.
v. 10, Rom. xi. 13. Sometimes this apostrophe is directed to some second person, yet un-
certain who it is, which by a synecdoche of the species denotes any body, Psal. xxvii. 14,
and xxxiv. 11, 13, Rom. ii. 17, ix. 19, 20, xii. 20, xiii. 3, and xiv. 4, 10, 1 Cor. vii. 16,
Gal. iv. 7, vi. 1. Sometimes to whole cities, by which their inhabitants are metaphorically
to be understood, as Matt. xi. 21, 23 ; and to a man's own soul, Psal. xiii. 5, 11, " Why
art thou cast down, O my soul?" Psal. xliii. 5, ciii. 1, &c., civ. 1, and exlvi. 1, &c.
_ Note that an imperative, commanding, or exhortatory apostrophe is frequently indica-
tive and vaticinatory or prophetical, that is, such things as are to come to pass, are fore-
told by the prophets in the form of commanding, Isa. vi. 9, 10, (see Matt. xiii. 14,
Acts xxviii. 26, 27,) Isa. xlvii. 1, 5, and xxiii. 16, " Take a harp, go about the city, thou
harlot that hast been forgotten," upon which Musculus thus comments, " Per formam
apostrophes, &c., by the form of an apostrophe, he expresses the care of restoring
lY re - He does not exhort her to do this, but under this figure foretells what she
shall do after her restitution, seventy years from that time, she shall act as an harlot, who
when released from any great affliction, falls afresh to the practice of her meritricious arts,
and enticements,. to allure the unwary youth to her snare; she takes her harp, (for the
whores in those countries were skilful in that sense-enticing art of music,) quavers her
Dotes, in comfort with her charming voice, gadding about the city to insinuate into the
affections of young men. So Tyre, when restored, will fall again to merchandizing, in
as brisk a manner as before its devastation," &c., Jer. vi. 1, 6, 26.
3. To brutes, or things wanting reason, Joel ii. 22, " Be not afraid, ye beasts of the
field; for the pastures of the wilderness do spring," &c., See Psal. cxlviii. 10.
4. To things mute and altogether void of sense, where by a prosopopseia, a person is
attributed to them ; 2 Sam. i. 2l, " Ye mountains of Gilboa, let there be no dew, neither
let there rain be upon you, nor fields of offerings, because the shield of Saul was cast
away there," upon which place Brentius says excellently, " This is a prosopopseia, very
familiar with such as are full of indignation ; for as such as are in a mad fit of anger
snatch up the first thing that comes to hand for a weapon, to annoy or assault their adver-
206 OF THE FIGURES OF A SENTENCE IN LOGISM. BOOK l j
sary ; so to such as are oppressed with a weight of grief, whatsoever is obvious to them or
in view, seems to be the cause of their misfortune ; yea, such things as are insensible, and
contribute nothing to it. So Job, in his affliction, cursed the clay of his nativity, and the
night in which it was said, a man is born : wherein was the day or night guilty ? in nothinc?
surely. So the mountains of Gilboa are cursed by David, when yet they did no hurt: for
Saul might have tarried at home, and acted righteously, which would have hindered that
mischance. But by this prosopopeeia, the affection and passion of him that grieves is denoted,
who would have all destroyed, provided the thing he loves, be safe." Other examples
are, 1 Kings xiii. 2, Psal. cxiv. 5, G, and cxlviii. 3, &c., Jer. xlvii. 6, Ezek. xiii. 11,
(in the Hebrew,) xxi. 16, and xxxvi. J, 4, 8, Joel ii. 21, Micah vi. 2, Zech. xi. 1,
2, Hos. x. 8, Luke xxiii. 30, 1 Cor. xv. 55, &c.
In specie an apostrophe is directed sometimes to the heavens and the earth ; Deut.
xxxii. 1, Isa. i. 2, Jer. ii. 12, 13, and xxii. 29, upon which Arias Montanus in libro
Joseph, chap. vi. says, Cceli aliquando testes adeo appellari solent, &c. " The heavens are
wont sometimes to be appealed to as witnesses by God, because of their integrity and
certainty. For nothing transacted on earth, can be hid from the view of heaven,
which by its daily motion perlustrates all things. Heaven lives, feels, cheers, and
sees to God, to whom all things live, &c." By the very text and parallel phrases,
Deut. xxx. 19, Psal. 1. 1, 4, Bom. viii. 20, 22, it is evident that these apostrophes
were used for conviction and detestation of the malice, stubbornness, and ingratitude of
men, whose duty it was to receive the gracious invitations of a merciful God, and sin-
cerely to obey him.
Jerome in his commentary on Isa. i. 2, says, Quia per Moisen testes vocaverat Dominus
coelum et terram, &c. " Because the Lord by Moses called heaven and earth as
witnesses, when he prescribed Israel . Ms law after their prevarication ;* he calls them
again as evidences, that all the elements may know, that the Lord had just cause to
be angry, and distribute vengeance to the infringers of his holy commands :" the
meaning is, if heaven and earth were endued with understanding and reason, they
would certainly accuse this people for their wickedness. For they, and all things con-
tained in them, carefully observe their appointed station, and do answer the end they
were intended for: but man alone, for whom all things were made, becomes refractory
and disobedient.
. V. ngoa-iro-iroiia, prosopopreia, (signifying the feigning of a person) is when an inani-
mate thing is introduced, as speaking like a rational person. This prosopopoeia we have
treated in the first volume, book 1, p. 91, among metaphors, but that differs from this
figure. (1.) With respect to subject, for that relates only to certain things inanimate,
which are not persons ; whereas these concern men also. (2.) With respect to the predi-
cate and attributes : for in that, such attributes of all kinds, from animate things, chiefly
men, as are translated to inanimate things, are treated of ; but in this what relates only
to speech, and when mention is made in that speech, attributed to inanimate creatures,
here is a regard had only to its action or act ; but in this, there is respect to the formality
of speech, or words actually pronounced, &c.
Some clestinguish this figure into imperfect and perfect ; the imperfect they call that
whereby the speech of another is lightly and obliquely represented ; or when one gives a
short narrative or exposition of what another person spoke. The perfect is, when the
proper person is wholly laid aside, and another person or thing is introduced as speaking ;
or when the very formal words of the person introduced are recited, which from -f- Plato
and Aristotle, de poetis, is called wn<, or imitation : in the sacred scripture either the
true person is introduced as speaking, or an inanimate thing : the first is done openly or
covertly : openly, as when the verb of saying is premised, and a clear intimation given
that another person speaks ; covertly, when the verb of saying is omitted ; in an apert
prosopopoeia, the speech is uttered of the thing itself; or elsei'eigned and framed to signify
another thing : the former is either good and true, or false and evil. Examples of these
in order.
1. A good and true speech is proposed by the sacred writers, whenever the words
of God himself, and our Saviour Christ, or of angels and good men, are expressed ;
Psal. ii. 7 9, " The Lord said unto me, thou art my Son, this day have I begotten thee.
* Deut. xxxi. 1. t De Sepad. 3.
PART II.] "OF THE FIGURES OF A SENTENCE IN LOGISM. 207
Ask of me and I will give thee the heathen for thine inheritance, and the utmost parts of
the earth for thy possession. Thou shalt break them with a rod of iron : thou shalt hreak
them in pieces like a potter's vessel." Psal. 1. 16, " But unto the wicked, God saith, what
bast thou to do to declare my statutes, or that thou shouldst take my covenant in thy
mouth?" verse 17, " Seeing thou hatest instruction," &c. Isa. Ixvi. 1, "Thus saith the
Lord, the heaven is my throne, and the earth is my footstool." And so very frequently the
prophets introduce God himself speaking, not only that their speech may have the greater
authority hy it, hut chiefly because (as 2 Pet. i. 21,) " The prophecy came not in old
time by the will of man ; but holy men of God spake as they were moved by the Holy
Grhost :" it is therefore doubtful, whether (speaking accurately) this kind of speech belongs
to this kind of rhetorical prosopopoeia ; because God is the real Author of the scripture,
and immediately both spoke and wrote it by the prophets, who were his ministers and
amanuensis ; men do not introduce ,God as speaking, but God moves them by inspira-
tion to represent him ; see Heb. i. 1.
As for the speech of angels and good men, we need not produce examples, the
scriptures are full of them ; in reading of which we are carefully to heed the n-epia-raa-eis,
or circumstances of every text, and the speaker, that the fallacy of composition
and division- may be avoided. Jer. xxvi. 17, 18, 19, the elders of Judea are intro-
duced, as speaking for Jeremiah ; but if any will attribute to them, verse 20, 21, 22,
23, he goes against their words, and the scope of the prophetical text : for those
verses have a coherence with the last, and continue the historical relation of the
execution of the sentence, and the deliverance of Jeremiah by a just judgment from
the lawless violence of the king, the example of which is contained in those four verses ;
on the contrary, the words of Paul, Acts xix. 4, 5, are to be joined together to pre-
vent error.
2. A false and evil speech is proposed, when the devil and wicked men are intro-
duced as speaking, Psal. iii. 2, "Many there be which say of my soul, there is no help
for him in his God." Psal. xii. 4, " Who have said, with our tongue will we prevail ; our
lips are our own ; who is Lord over us ?" Isa. xiv. 13, " For thou hast said in thy heart,
I will ascend into heaven ; I will exalt my throne above the stars of God, &C/' Matt,
xxiii. 16, " Woe unto you, ye blind guides, which say, whosoever shall swear by the
temple, it is nothing ; but whosoever shall swear by the gold of the temple, he is a
debtor," &c. Of this kind of speech we will give some useful observations.
1. An historical narration, although most true, yet all things therein said, are not
believed to be true. For when a canonical writer treats of a thing, and speaks of what
is falsely or foolishly done or said by another, he does not approve of it, but only relates
it : the things in scripture are of two sorts, some are HTTOPIKUS, by way of narrative, or
recital ; and some e^eyriTLKcas, by way of assertion and approbation ; things related of the
latter kind are always true ; but not of the former. Here likewise we must distinguish
between the history itself, and the speech introduced by him that speaks ; the first is al-
ways true, the latter not, &c.
2. When the wicked or false speech of another is related, a true sentence or word
of the holy scripture is intermixed, as 1 Kings xxi. 10, the words of Jezebel, writing
to the citizens of Jezreel are thus related ; " Set two men, sons of Belial, before him, to
bear witness against "him," &c. The words (sons of Belial) are not Jezebel's, who would
fain destroy Naboth by a colour and pretext of right and justice ; but they are the words
of the Holy Spirit, which exegeticaUy and according to truth, describe those suborned
wretches that would testify against the innocent, as verse 13, &c. Isa. xxviii. 15.
Because ye have said, we have made a covenant with death, and with hell are
we at agreement when the overflow scourge shall pass through, it shall not come
unto us, for we have made lies our refuge, and under falsehood have hid ourselves."
It was not they that called it lies and falsehood, but the prophet so entitles their hope.
The words of the false prophets are hereby to be understood, who lyingly advised
them to hope well : Isa. xxx. 10, " Which say to the seers, see not ; and unto the prophets,
prophesy not unto us right things ; speak unto us smooth things, prophesy deceits. 3 ' It is
not those unbelievers, but the Holy Spirit, that calls those visions which they sought
for, delusions, for such indeed they were, &c. Brentius upon Isa. xliv., thus speaks
of this scripture-way of expression, and brings more examples. " It is usual for
Hgenious men to paint out impiety of words in colours, and obtrude it upon men
208 OF THE FIGURES OF A SENTENCE IN LOGISM. [BOOK 1,
as true piety. But the Holy Spirit acknowledges not, nor owns, such things as are
framed and pretended to cloak and excuse impiety ; but sees (because there is nothing
invisible to him) into the most private recesses of the mind, and judges according
to what he finds in the very secrets of the heart. Deut. xxix. 19, the wicked blesses
himself in his heart saying, " I shall have peace, though I walk in the stubbornness of
my heart, to add drunkenness to thirst." "Who would be so impudent as publicly to
say that his ways are wicked, and that he would persevere in them : see Psal. xiv. 1,
Isa. xxviii. 15, and xliv. 17, Jer. xviii. 12, the Holy Spirit recites the words of the
wicked, not the words of their mouths, but their words of the hearts : for the ungodly
do not call their own ways evil, but in regard they are really so. The Spirit so calls
them as his own sentence."
3. Yet all things, which the devil and wicked men are said to speak, are not in them-
selves evil and false, although pronounced with a fallacious and fraudulent intention
this may be seen in the words of unclean spirits ; Mark i. 24, " I know thee who thou
art, the Holy One of God." See Luke iv. 34, Acts xvi. 16, 17. In the words of
Caiaphas the Jewish High-Priest, John xi. 49, 50, &c.
Whatsoever is related in scripture, may be reduced_to these four ways, viz.
When good things are well spoken.
When evil things are ill spoken.
When good things are ill spoken.
When evil things are well spoken.
. 1. Good things are well spoken, when righteous and holy things are well preached;
as Matt. iii. 2, " Repent, for the kingdom of heaven is at hand."
2. Evil things are ill spoken, when a perverse or wicked action is persuaded to ; as
Job ii. 9, " Curse God, and die." .
3. Good things are ill spoken, when something is not pronounced with a right mind
and understanding ; as John ix. 28, the Pharisees say to the blind man that had his
sight restored, " Thou art his disciple ;" which was true ; but they spoke it maliciously,
and by way of contempt. John xi. 49, 50, " It is expedient for us that one man should
die for the people, that the whole nation perish not." This was good (yea, the greatest
good in the world) but he spoke it out of spite to Christ and a greediness to destroy him,
without any respect to the grace of redemption, of which he was ignorant.
4. Evil things are said well, when by the mouth of the speaker vice is expressed, so
as to condemn and confute it.
3. Speeches prudently feigned and composed to signify another thing, are to be
read in scripture-parables, especially the writings of , the evangelists, which shall be
treated of at large in this work, in the chapter of parables, to which we refer you.
To this belongs when a speech is attributed to persons, to be a sign of the very state
of things, and is figured as the thing signified by that speech ; as is intimated, Isa.
iii. 6, " When a man shall take hold of his brother, of the house of his father, saying thou
hast clothing, be thou our ruler, and let this ruin be under thy hand :" verse 7, " In
that day shall he swear, saying, I will not be a healer ; for in my house is neither bread
nor clothing ; make me not a ruler of the people." The rareness or fewness of governors
capable to exercise that dignity is denoted in this dialogism, or feigned speech : Isa. iv. 1,
And in that day seven women shall take hold of one man, saying, we will eat our own
bread, and wear our own apparel, only let us be called by thy name, to take away our
reproach." This is a prophecy of the want of men, because of the frequent slaughters
that were to come, and the desolation of women. See other examples, Matt, xxiii. 32,
with xxi. 15, 16.
4. A covert prosopopoeia, when the verb of saying is omitted, called MW"*. or
imitation, it is either simple or connex ; the simple are such as are without collocution ; Isa.
xxi. 3, " Therefore are my loins filled with pain, pangs have taken hold of me, as the pangs
of a woman that travaileth ; I was bowed down at the hearing of it, I was dismayed at
the seeing of it :" verse 4, " My heart wandereth, horror affrights me, he hath made my
amiable night terrible," (so the Hebrew.) After that divine oracle which foretells the
destruction of Babylon by the Medes and Persians, this mimesis of the king of Babylon
is subjoined, by which he expresses his anxiety and terror, as if the thing was then
a doing ; you may find the fulfilling of this described, Dan. v. 6, 9, 10, 30. Other
II.] OF THE FIQUBES OF A SENTENCE IN LOGISM. 209
examples you may read, Jer. xlix. 10, 11, 14, Psal. ii. 3, Ixxxii. 7, 8, and Ixxxix. 3, Eccl.
iv. 1, Prov. xxiii. 35, Isa. xiv. 16, xxii. 13, xxxiii. 18, Ivi. 12, and Iviii. 3, Jer. iii. 17, vi.
4 6, viii. 14, xi. 19, xx. 10, xxx. 17, and xxxi. 3, Lam. iii. 42, and ii. 15, Micah ii. 11,
Acts i. 4, 5, xv. 5, and xvii. 3, 1 Cor. xv. 32, Col. ii. 21, &c.
5. There is a connex mimesis in a dialogism, or the discourse of two or more ; as Psal.
cxviii. 19, &c., which is an eminent example of this, and is thus expounded by Junius, parall.
1, 37, " ' Open to me, (says the godly man) the gates of righteousness, being entered at them,
I will praise (Jah) the Lord / to this petition an answer is annexed, as if the church, who is
the mother, were teaching her children the causes or ways of salvation, verse 20, ' This
is the gate of the Lord, into which the righteous shall enter,' viz., Christ, who is 'the Way,
the Truth, and Life.' This entrance being shown or expounded, the godly congratulate,
saying, verse 21, 'I will praise thee," &c., as if they had said, when we behold this
entrance which the Lord has opened, we cannot but praise and admire the greatness of his
favour and goodness ; especially when we consider, that all .good things bestowed upon
mankind proceed from the benignity of the Deity, though unthought of by them. Pray
therefore what is this gate? verse 22, 'the Stone which the builders refused, is become
the* head stone of the corner/ (that is, not only the support of the building, but what
gives entrance into it,) which, verse 23, ' is the Lord's doing/ and exceeds the capacity of
human art, or understanding. But when will this be ? verse 24, ' This is the day which
the Lord hath made/ not by constant labour or artifice. Therefore it is just, that we
should place all our joy and comfort in him alone, and in an assured confidence of our de-
liverance proclaim his glory, because he hath vouchsafed us so glorious a redemption : verse
25, ' Save now, I beseech thee, O Lord/ &c., that is, grant full salvation to the members
of thy church, and prosper the ways of thine anointed, whom we celebrate with this joyful
acclamation : verse 26, ' Blessed be he that cometh in the name of the Lord :' not only in him-
self, or hi his own person, but transfusing divine benediction by the voice of the Gospel into
those who beEeve in his word, saying, ' We have blessed you out of the house of the Lord ;'
that is, from heaven, or the highest places, .as the house of the Lord is frequently called in
scripture."
To this we may refer the whole book of Canticles, which is a continued dialogism, or
dialogue; and the 63rd chapter of Isaiah, wherein there is a conference between Christ and
his church, respecting the glorious triumph of Christ over death and suffering, manifested in
his resurrection. See also Jer. xlvii. 6, 7. So much of the speaking of a real person.]
6. Speech is also attributed to a mute or inanimate thing ; as Judges ix. b, and the fol-
lowing verses, where trees are represented as persons, speaking and reasoning .amongst them-
selves in the parable of Jotham ; as also 2 Kings xiv. 9. By the same reason, speech, or
certain words are attributed to destruction and death, Job xxviii. 22 ; to fir-trees, Isa. xiv.
8 ; to the dead, verse 10. See Ezek, xxxii. 21 ; to the righteousness of faith, Rom. x.
6 8. See also Rom. ix. ,20, 1 Cor. xii. 15, 16, some refer hither, Prov. i. 20, &c., and
viii. 1, &c., to chap. ix. 7, where wisdom, commending itself, and inviting men to partake
of it, is introduced. But the soundest divines do rightly understand Christ by this wisdom ;
which chap. i. 20, and ix. 1, is called mosn in the plural by way of excellency ; as if it
were said, he is the very wisdom of the most wise God, and the very Author of it. Chap,
viii. 14, he attributes counsel, strength, and prudence to himself; verse 17, "And to love
them that love him ; verses 24, 25, " That he was brought forth before the depths/ 3 &c. ;
verses 22, 27, 30, " that he was existent before the creation of the world ;" verse 23,
"Anointed, or set up from everlasting/' viz., to be a King and a Governor; verse
13, " Sporting always before him," viz., the Father, -al] which, and other things there
written, must of necessity be attributed to a true person: see Matt. xi. 19, Luke vii. 35,
and xi. 49, Matt, xxiii. 34, 1 Cor. i. 24, 30, Col. ii. 3, Therefore this prosopopeia is to
l>e referred to the first class, not to this latter.
* Axfoyov.ioucL, Angularis, ab aicpos, sunnnus, chief, et yovia, Angulas, a corner.
'2
210 .OF AN EEOTES1S, OB INTEREOGATIOW. [BOOK 1
CHAPTER V.
OF AN EpwT7)<rjy, (K-BOTPJSls) OK INTKKBOGATION.
To the foregoing five, we may add this figure in logism, viz.. Epurqffif, which sig-
nifies interrogation, or asking a question: which because it is peculiar to the idioms of the
Hebrew and Greek, of the Old and New Testa'ment ; we will briefly and particularly treat
of, (1.) With respect, to its force, energy, or peculiar emphasis. (2.) With reference
to its use. The first we will consider according to the order of interrogative words.
The interrogative particle, who, besides its ordinary grammatical signification, which
simply denotes asking, (Psal. xv. 1, and xxiv. 3, Isa. xlii. 24, and Ixiii. 1, &c.,) some-
times signifies an absolute negative, when the speech is of persons; as. Psal. xciv. 16,
"Who will rise up for me against the evil-doers? or, who will stand up for me against
the workers of iniquity ?'' as if he had said, no man can help me ; so have I been dealt
withal: it is only God can relieve me, as verse 17, Psal. cvi. 2, "Who can utter the
mighty acts of the Lord ? who can show forth his praise ?" that is, none can do it ; yet
Psal. ix. 14, David says, " That I may show forth all 'thy praise in the "gates of the
daughter of Sion:" which text B. Kimchi thus reconciles ; viz., in the former text we are
to understand the praise of God, with reference to those great things which he had done
for his people in general: in the latter, what he had done for David in particular.
We may add, that the first place may be meant of the most perfect praise of
Jehovah, in the celebrating of which no proportion can be stated so as to correspond with
it : the latter, an earnest endeavour to return thanks and praise to the very utmost of
human faculty: see Psal. xl. 5, and cxiii. 5, "Who is like unto the Lord our God?"
that is, there is none amongst men, who can so really condole your case, and so mightily
help you ; for God was, and is, both willing and able. He speaks here of a divine grace,
aid, and help : there is his gracious encouragement given for our hope in the next
rerses.
Isa. liii. 8, " Who can declare his generation ?" that is, none can, because he is eternal.
Heb. i. 5, " For unto which of the angels said he at any time, thou art my son," &c. ;
verse 13, " But to which of the angels said he at any time, sit on my right hand," &c.,
that is, he never said so to any of the angels : see Isa. xl. 13, 14, Luke xiv. 5, John viii.
46, Eom. viii. 31, 33, 34, 35, 1 Cor. ix. 7.
Sometimes it does not absolutely deny, but restrictively, so that the particle quis, who
is put for quotusquisq, how many ; which denotes fewness, or paucity; as Psal. xc. 11,
" Who knoweth the power of thine anger ?" that is, they are indeed but few, to wit, the
servants of the ; Lord : as verses 13, 16, Isa. liii. 1, Hos. xiv. 9. Sometimes it denotes
the difiiculty of the question asked : 1 Sam. ii. '25, " If a man sin against the Lord, who
shall intercede for him ?" that is, how difficult is it to appease the Lord, when he is angry
for our sins ?" Prov. xxxi. 10, " Who can find a woman of strength ?" (or activity, viz.,
a virtuous woman ?) this does not signify that such are nowhere to be found, but that
they are rare : see Matt. xix. 25, 26, Mark x. 26, with veise 23.
The interrogative, an, nunquid, whether, besides its common signification, which simply
and affirmatively asks a question ; Gen. xviii. 21, Numb. xiii. 19, Eom. iii. 3, 5, 6, &c.,
sometimes denotes an absolute negation, as Gen. xviii. 14, " whether is there any thing
too hard for the Lord ?" that is, there is nothing too hard for him : verse 17, " Whether
shall I hide irom Abraham the thing I am about to do ?" that is, I will not hide it from
him : Gen. xxx. 2, " Whether am I in God's stead, who hath withheld from thee the
fruit of the womb ?" as if he had said, can I arrogate that to myself, which is the work of
God ? (that is, I can by no means do it,) " He made thee barren, and he only can make
thee fruitful." See Gen. 1. 19, Job xl. 20, &c., Joel i. 2, &c.
On the contrary, a negative interrogative, as, is not, is to be understand affirmatively,
as Gen. xiii. 'J, " Is not the whole land before thep ?" that is, the whole land is before
thee-; Gen. xxxvii. 13, " And Israel said unto Joseph, do not thy brethren feed the flock
in Shechem ?''" that is, they do so : Exod. iv. 14, " Is not Aaron the Levite thy brother,
whom I know to be eloquent ?" that is, 1 know that he is so : see Dsut. xi. 30, Josh. x. 13,
PART II.] OF AN EROTESIS, OB INTERROGATION. 211
Ruth ii. 9, and iii. 1, 1 Citron, xxi. 17, (see 2 Sam. xxiv. 17,) Job vii. 1, Psal. Ivi. 8, 13,
Eccles. vi. 6, Isa. 1. 2, (with lix. 1,) Jer. xxiii. 24, Joel i. 16, Amos ii. 11, and v. 20,
Obad. 5, 8, 9, Jonah iv. 11, Matt. vii. 22, Mark xii. 24, (see Matt. xxii. 29,) John iv.
35, vi. 70, and ad.. 9, 1 Cor. x. 16, Heb. i. 14.
We are especially to note that there are some places, which affirmatively ask, in which
there is an affirmative sense, or in which the negative particle no is to be understood; as
2 Sam. xv. 27, " The king said unto Zadok the priest (art not) thou a seer ?" that is,
thou dost perfectly see how things go ; see Ezek. viii. 6, 1 Sam. ii. 27, 1 Kings xvi. 31,
Jer. xxxi. 20, and xxiii. 23.
The interrogative, wws, qvomodo, how, sometimes absolutely denies ; Exod. vi. 12, 30,
Deut. vii. 17, Judg. xvi. 15, Psal. Ixxiii. 11, and cxxxvii. 4, Matt. xii. 26, 34, and xxiii.
33, Mark iv. 13, Luke vi. 42," Bom. x. 14, 15, 1 Cor. xiv. .7, 0, 16, 1 Tim. iii; 5, Heb.
ii. 3, &c.
Why, therefore, nob, is often put for prohibition; Gen. xxvii. 45, " Why should I be
deprived of you both in one day ?" that is, let me not be deprived of both : 1 Sam. xix.
17, " Why should I kill thee ?" that is, let me not kill thee: see 2 Sam. ii. 22, 2 Chron.
xxv. 16, Psal. Ixxix. 10, Eccles. v. 5, and vii. 17, 18, Jer. xxvii. 13, 17, and .si. 15,
Ezek. xxxiii. 11, Dan. i. 10.
The use of .interrogations is various, and almost serves every affection ;
1. An interrogation, which denotes absurdity in a way of exploring it ; as John iii. 4,
" How can a man be born when he is old, can he enter a second time into his mother's
womb ?" as if he had said, this is absurd, and in my judgment cannot be ; John vi. 52,
" How can this man give us his flesh to eat ?" as if he had said, this is most absurd : see
verse 60, and chap. xii. 34.
2. Admiration, Gen. xvii. 17, " Shall a child be born unto him that is an hundred
years old ? and shall Sarah that is ninety years old bear ?" This is an interrogation,
admiring the divine power, and comparing it with his own and his wife's impotency : as
Rom. iv. 19, 21; more examples, see Gen. xxvii. 20, and xlii. 28, Cant. iii. 6, Psal.
cicxxiii. 1, Isa. i. 21, and xiii. 1, Ezek. xvi. 30, Matt, xxi 20, Mark vi. 37.
3. Affirmation, of which we have given examples in the foregoing pages.
4. Demonstration of a certain subject, of which some thing is affirmed or predicated,
Ezek. viii. 6, " Son of man, seest thou what thay do ?" as if he had said, behold, thou art
avroirrits, a spectator, or witness of their impiety, idolatry, and abomination. Matt. xi. 7,
8, 9, there are certain interrogations proposed by our Saviour, the scope of which is 1o
show who John was, and in his commendation to affirm or deny some things. And some-
times in this manner the question and answer are joined; both which are equivalent to
a connective enunciation, whose antecedent is taken from the question, and the consequent
from the answer : as Psal. xxv. 12, " What man is he that feareth the Lord ? him shall
he teach in the way that he shall choose ;" verse 13, " His soul shall lodge in goodness,
and his seed shall inherit the earth," that is, these things shall be conferred on him that
fears the Lord: so Psal. xxxiv. 12, 13, and cvii. 43, Jer. ix. 12j Hos. xiv. 9; see also
Prov. xxii. 29, with xxix. 20.
5. In a matter of doubt ; Gen. xviii. 12, " Therefore Sarah laughed within herself,
saying, after I am waxed old, shall I have pleasure ?" These words denote diffidence
and doubt, and the unlikelihood in her judgment of what was promised, as the following
words of the Lord manifest. Rom. x. 6, " But the righteousness which is of faith,
speaketh on this wise, say not in thy heart, who shall ascend into heaven ?" verse 7,
" Who- shall descend into the deep" (or abyss ?) These interrogations of doubt, are brought
to denote the uncertainty of self-righteousness, which righteousness by faith wholly takes
away ; consult the next chapter.
6. Exaltation and extenuation. Rab. Kimchi, in his Comment on Jer. xxii. 23, says,
that the interrogative particle no, quid vel quam, what or how, is used in a double signifi-
cation, viz., to exalt a thing, as Psal. xxxi. 19, " how great is thy goodness?" Psal.
cxxxix. 17, " How precious also are thy thoughts unto me, God?" Or to extenuate a
tiling, as Psal. viii. 4, " What is man, that thou art mindful of him ?" that is, how in-
considerable, and unworthy is he of thy grace and favour ? So Psal. cxliv. 3. See also
Isa. ii. 11, to 22, with Psal. cxlvi. 3, 4, 1 Sam. ix. 21, 2 Sam. vii. 18, Gen. xxiii. 15,
Exod. iii. 11, 1 Kings ix. 13, &c.
Expostulation, accusation, or chiding, Gen. xii. 18, Pharaoh chid Abraham, " What
(is) this (that) thou hast done unto me ? Why didst thou not tell mo that she was thy
12 OF THE FIGURES OF A SENTENCE IN DIALOGISM. [BOOK 1,
wife?" verse 1-9, "Why saidst thou, she is my sister?" so Gen. xxxi. 26, 27, 30, and
xliv. 4, 15. Other examples are Psal. xi. 2, and 1. 16, Isa. v. 4, and Iviii. 3, Ezek. xii.
22, Dan. iii. 14, &c.
8. Indignation, as Psal. ii. 1, " Why do the heathen rage, and the people meditate vain
things?" That these are words of indignation, appears, verse 5. Matt. xvii. 17, "0
faithless and perverse generation, how long shall I be with you ? how long shall I suffer
you ?" this was an apostrophe to the apostles hy way of indignation, as appears from
verse 10.
9. By way of insultation and irony, as Psal. xlii. 3, " While they continually say
unto me, where is thy God?" so Psal, Ixxix. 10, &c. More examples see Jer. xxii. 23,
and xxiii. 33, with, verse 36, John xviii. 38.
10. By way of lamentation, as Psal. iii. 1, " Lord, how are they increased that trouble
me?" (or, Lord, how numerous are mine enemies?) Psal. xxii. 1, Lam. ii. 20, Psal.
Ixxvii. 79, Hab. i. 17.
11. By way of commiseration, or pity, as Lam. i. 1, " How doth the city sit solitary
that was full of people," &c. Lam. ii. 1, " How hath the Lord covered the daughter of
Sion with a cloud in his anger ?" &c. so, frequently in the Lamentations.
12. By way of negation, concerning which we refer you where we have spoken a little
before of the emphasis of an interrogation.
13. By way of wishing, as 2 Sam. xxiii. 15, "Who will make me drink of the water of
the well of Bethlehem ?" that is, that somebody would make me drink : see Bom. vii. 24.
14. By way of prohibition, or dissuasion from a thing, of which you may see the
fourth and fifth paragraphs before going.
15. By way of rejection, or refusing, as Numb, xxiii. 8, " How shall I curse him,
whom God hath not cursed ? and how shall I defy (or detest,) him whom the Lord hath
not defied," (or detested ?) as if he had said, I neither can, nor dare do this thing ; see
Judg. xi. 12, 2 Sam. xvi. 10, Kings xvii. IS, 2 Kings iii. 13, Hosea xiv. 9, Joel iii. 9,
Matt. viii. 29, Mark v. 7, Luke viii. 28, John ii. 4.
CHAPTEK VI.
OF THE FIGURES OF A SENTENCE IN DIALOGISM.
FIGURES in a dialogism, of which we have given a description before, are five in num-
ber, which we will briefly expound and illustrate with examples ; as,
1. Adagio, or Siairog-nffis, doubting or deliberation, is a figure when we deliberate, or reason
with ourselves, what we ought to say or do ; as Psal. cxxxix. 7, " Whither shall I go
from thy Spirit ? or whither shall I fly from thy face," (or presence ?) See the four
following verses. Other examples are, Lam. ii. 13, Luke xvi. 3, 4, 2 Cor. xi. 22, PhiL
i, 2224, Rom. vii. 24, 25.
2. AvaKoivwcns, Anaccenosis, which signifies communication, or an imparting of a thing
to another) is a figure, when we deliberate or consult with those things, with whom we
argue for, or against; as Isa. v. 3, 4, " Now therefore, inhabitants of Jerusalem, and
men of Israel, judge I pray you, betwixt me and my vineyard." &c. ; so Luke xi. 19,
Acts iv. 19, 1 Cor. iv. 21, x. 15, 16, and xi. 13, 14, Gal. iii. 1, 2, 5, and iv. 21, &c.
3. no\Ti\i/is, occupation, is when that which may be objected, is anticipated and
avoided ; this is done either covertly, or tacitly ; or openly and plainly. Of the first
sort we reckon, when the objection is not mentioned, but only the answer; Eom. ix. 6,
" It cannot be that the word of God should take no effect ; for they are not all Israelites,
that are of Israel," (so the Greek :) this obviates an objection, viz., if Israel be rejected,
the word of God will be ineffectual ; " I will be thy God, and the God of thy seed," &c.
An open and plain prolepsis, is when the objection is stated and answered : this is often
joined with a prosopopoeia,- the parts of this are viroQoga, hypophra, avOvirofoga, anthu-
pophora : the first is the adversary's reason, or objection; the latter, the solution or
confutation of it. Examples are Isa. xlix. 14, " But Sion said, the Lord hath forsaken
me, and my Lord hath forgotten me;" the answer of this objection follows, verse 15,
" Can a woman forget her sucking child," &c. See also Matt. iii. 9, Roin. iii. 1, 2, 3, 4, 27,
II.] . SCHEMES OF SENTENCES AND AMPLIFICATIONS.
29, 31, iv. 13, vi. 1, 2, vii. 7, ix. 14, 19, 20, x. 18, 19, and xi. 1, 11, 19, 20, 1 Cor.
xv. 35, 36, &c.
4. EirtTpoirij, epitrope, permission, is when we seriously or ironically permit or grant a
thing, and yet object the inconveniency or unreasonablenes of it ; examples of a serious
epitrope are, Rom. ii. 17, " Behold thou art called a Jew, and restest in the law, and
makest thy boast of God," verse 18, " and knowest Ms will," &c., as if he had said, I
grant it is so ; bat why is thy conversation so disagreeable to that outward profession ?
verse 20, and the ' following verses show this to be the meaning ; see also Bom. ix. 4, 5,
Gal. iv. 15, 16. ^ .... '. . .
An ironical epitrope is, when we seem to grant a thing, which is indeed a prohibition
of the contrary. Of this Illyricus says, Clave Script., part 2, Col. 302. " It is a species
of permission, when we grant what is unjust to any, not as judging what he says right,
but as it were giving way to his obstinacy, malice, or fury. As angry fathers use to
say to their dissolute sons, I see you will ruin yourself, take your course, run on headlong
to destruction." Examples you may read, Judg. x. 14, Prov. vi. 32, 1 Kings xxii. 15,
Eccl. xi. 9, Isa. xxix. 1, Jer. ii. 28, and vii. 21, Lam. iv. 21, Ezek. xx. 39, Amos iv. 4,
5, Matt, xxiii. 32, and xxvi. 45, John ii. 19, and xiii. 27, 1 Cor. xv. 32, 2 Cor. xi. 19,
Bev. xxii. 11.
5. ^vyxaprjtris, Synchoresis, concession, is when a certain question is granted, yet withal
declared to be unprofitable or of no advantage ; James ii. 19, " Thou believest that there
is one God,* thou doest well; the devils also believe and tremble." See Rom. xi. 19, 20,
&e., 1 Cor. iv. 8, 1 Cor. x. 1, 2, 11, and xii. 16, &c.
CHAPTER VII.
OF OTHER SCHEMES OF SENTENCES AND AMPLIFICATIONS.
I. Schemes taken from Causes.
, JEtiologia, according to its signification, is the rendering of a reason of a word
or deed ; as Rom. i. 1 3, 14, " Now I would not have you ignorant, brethren, that often-
times I purposed to come to you, (but was 'let hitherto,) that I might have some fruit
among you also : Even as among other Gentiles. I am debtor both to the Greeks, and
the barbarians," &c., verses 15, 16, " I am ready to preach the Gospel to you that are
at Rome also : for I am not ashamed of the Gospel of Christ ; for it is the power of God
unto salvation, to every one that believeth, &c. See Rom. iii. 20, and iv. 14, 15.
MeToo-Tao-w, Metastasis, signifies translation, and is when the cause or blame is transferred
from one to another, as Rom. vii. 8, Paul says, that the law augments sin ; yet verse 14,
following, shows that it is the fault of our corrupt nature, see Rom. viii. 3, 1 Cor. iv. 6,
&c. .
II. Schemes taken from Adjuncts and Circumstances.
ToTToypa^ia, topographia, that is, the description of a place, is, when a place is accurately
described, exhibiting it, as it were, to our view : as the description of hell, Isa. xxx. 33,
Luke xvi. 24, &c. ; the new heaven, and the new earth, in the elect, which shall be
eternally glorified, Isa. Ixv. 17, &c., Rev. xxi. 1, &c., of sin, or the church environed with
broad streams, Isa. xxxiii. 20, &c., by which description, its safety and divine defence
from enemies is noted. Of the new temple and the admirable city, Ezek. xl. See Psal.
Xlii. 6, Ix. 7, &c., Ixxxix. 12, with verse 11.
Here note, that the climates or distinct parts of the earth, as the East, West, North,
and South, when mentioned in scripture, are to be understood with respect to the situa-
tion of Judea, Jerusalem, and the temple, where the prophets lived in the land which
God gave the Jews : only we must except some places in Ezekiel, who lived and wrote
in Babylon. Note also, that the sea signifies the West, viz., the Mediterranean sea,
which is on the west of Judea, Nun>b. ii. 18, Josh. xvi. 3, Ezek. xlii. 19. Jerome on
Ezek. xlvi., says, " it is a customary way of speaking in scripture, because of the situa-
tion of Judea, to call the sea the west." We may except Psal. cvii., where in the Hebrew
214 SCHEMES OJ? SENTENCES AND AMPLIFICATIONS. [BOOK I,
text the sea signifies the South, viz., the "Red sea, which was on the South of Judea ; see
Psal. Ixxii. 8, Exod. xxiii. 31, &c.
Xpovoypcupia, chronograph ia, a description of time irgayftaroypa^ia, pragmatographia, a
description of a thing or action, and irQOffenroyg cupia, prosopographia, a description of a
person, or rather the circumstances (wejus-ao-e/s) of an historical speech simply and plainly
delivered, than schemes ; though by some accounted as such.
tiroTvirftio-ts, hypotyposis, signifies representation, and is, when a thing is represented
to the eye, so as that it may seem not to he told, hut to he acted ; as in that descrip-
tion of that horrible desolation of the earth, Isa. i. 6, &c., the whole 34 chapters. Jer.
iv. 19, 20, 21, 23, 24, 25, 26, 31. Of idols, Isa. xliv. 9, and xlvi. 6, the humiliation
and passion of Christ, Isa. liii Of famine or hunger, Lam. iv. 8, 9. Of the triumph
of Christ, Col. it. 14, 15. The Holy Spirit not only exhibits verbal but real hypotyposes;
of which see our treatise of types, Article 3. To this head some refer eiKtav, an image or
representation of a thing, viz., when the glorious or illustrious figure, picture, or species of
a thing or person is produced ; as when Christ is represented by the sun, Mai. iv. 2 ; also
when God is likened to a giant, or mighty man, scarce sober after drinking hard, and
quarrelling mth all he meets with, to denote his wrath against wicked men, and how
severely he will punish them, Psal. Ixxviii. 65, 66. When Christ is expressed by a spouse
and a warrior, Psal. xlv. When the prosperous wicked man, is proposed as a green bay-
tree, Psal. xxxvii. 35, 36, so that this is only an illustrating similitude. ,
UaStcnroua, pathopcsla, an expression of affection, is when affections are clearly expressed
by a plain speech, as of God, Isa. xlix. 15, Jer. xxxi. 10, Hos. xi. 7, 8. Of the apostle
Paul, 1 Cor. iv. 14, 15, 2 Cor. it 4, Gal. iv. 19, 20 ; see Luke xviii. 9 14, Isa. iii. 16,
17, Jer. xlviii. 3, &c.
2v\\o-yiffiJ.os, Sillogismus, Ratiocinatio, reasoning, especially so called, (which is also
called en<pacris, Emphasis) is, when the greatness of a thing is manifested by some cer-
tain sign ; as when the stature and strength of Goliah is set forth by his armour ;
1 Sam. xvii. 4, 5, 6, &c. When Rehoboam the son of Solomon, said that " his little
finger would be thicker than his lather's loins," 1 Kings xii. 10. The grievousness of the
burden or yoke laid upon the people, is noted, when by the signs of external peace, the
greatness of inward and spiritual peace is denoted, as Isa. ii. 4, see also Isa. iv. 1, and
xlix. 20, Matt. x. 80, and xxiv. 20, Luke vii. 44, &c. But, speaking more accurately,
either these things belong to a simple historical narration, or the tropes and their affections,
of which we have treated, part I.
III. Schemes taken from Disparates or different Things.
na,p<=Kpa.<ris, parecbasis, digression, is, when something is added besides the purpose,
or exceeds the intended narration, Gen. ii. 8 15, where there is a digression respecting
the habitation which God provided for the man he created, Gen. xxxviii. throughout
is a digression, as also chapter xxxvi. In the Epistles of Paul, there are many neat digres-
sions, which are fairly, though with different reasons, brought to serve his present scope,
returning by a circle of sentences to his first original purpose, Eom. i. 1 6 : the apostle
from his name, digresses to his vocation, verse 1 ; then to define the Gospel, verse 2 ;
then to describe Christ, verses 3, 4 ; again he comes to his own vocation, verse 5 ; at
length he greets the Eomans with grace and peace, and so ends the circle. His scope
runs thus, " Paul the apostle of the Gentiles, separated unto the Gospel," verse 1, the
Gospel is the doctrine of the Son of God, verse X, 3 ; the Son of* God is true God and
man, verses 3, 2 ; by this Son of God and man, Paul was called to the :.apostleship, to
.preach among the Gentiles, verse 5 ; the Romans are Gentiles, verse 6, therefore let grace
and peace from God the Father, and our Lord Jesus Christ, be to the Romans, verse 7.
See 1 Cor. i. 13, &c., Eph. iii. I, &c., Col. i. 3, to the end. There are many of these
digressions in the epistles of Peter, and in his sermons, as they are described by Luke in
the Acts, &c.
MeTaySatrty, metabasis, transition, is, when the thing, or things, to be spoken, are
"briefly hinted or pointed at ; as 1 Cor. xii. 31, " But covet earnestly the best gifts, and
yet show I unto you a more excellent way.' 1 The first words respect what went before,
and is their a.vaKe<pa\a.iaxns, or sum ; the latter furnish them with the argument of what
follows. See 1 Cor. xv. 1, 2, and xi. 17. .
PART II-] SCHEMES OF SENTENCES AND AMPLIFICATION'S. 215
IV. Schemes taken from Opposites, or Contraries.
antithesis-, contention; is, when a thing is illustrated by its contrary opposite :
-As when the fortune of the wicked is opposed to the fortune of a good man, Psal. i. and
xxxvii. See also Isa. i 21, v. 3, and lix. 9, Lam. i. 1, Ezek. xvi. 33, 34. Rom. v. 6, 7,
8, and viii. 13, 15, 2 Cor. iv. 17, 18, Phil. iii. 7, 8, 9, 14, 2 Pet. ii. 19, &c.
'A*"n/t6rao\7j, antimetabole, commutation or-inversio*n, is a land of a delicate permutation,
Cor change) of contraries one to another, as Mark ii. 27, " The sabbath was made for man,
and not man for the sabbath." More examples, see John xv. 16, Rom. ir. 1, 2, 3, and vii.
19, 1 Cor. xi. 8, 9, 2 Cor. xii. 14, &c.
'hvriKa.rriyopia, anticategoria, adverse accusation, or a transferring to the adversary, is
when we fasten that upon our adversary which another was accused or suspected of, as
Ezek. xviii. 29, and xxxiii. 17.
antislrophe, inversion, is, when we retort any thing proposed as granted
into the contrary. It is also called Biaiov, violent : we have an example in the answer
of Christ to the woman of Canaan, Matt. xv. 26, 27, which bears this sense,
" Because thou art a dog (says Christ) the children's bread must not be thrown to thee
"yea but (says she) because 1 am a dog, you ought not to deny me the crumbs which fall
from the table, &c."
oxymoron, signifies one that is wittily foolish, and is when contraries are
acutely joined, which seem at first sight to be nonsense, but upon better view to be ele-
gant; as Job xxii. 6, " To strip the naked of their clothing." Now the naked have no
clothes, and so cannot be stripped,- so that naked by a synecdoche, signifies to be ill
clothed. Jer. xxi. 19, "He shall be buried with the burial of an ass:" that is, with an
unburied burial, viz., not at all : see 2 Chron. xxxvi. 6; and Josephus, Lib. 10, Antiq.
Chap. viii. Acts v. 41, " Rejoicing that they were counted worthy to suffer shame for his
name ;" aiova-&ai to be worthy, and a,Tt[ta,e<r&ai to be disgraced, or contumeliously used,
are contraries, but the apostle joins them by a most elegant oxymoron, denoting, that it is
the greatest dignity to be treated unworthily for the sake of Christ ; .because the ignominy
of the godly in this world will be their glory in the presence of God.
1 Tiin. v. 6, " the widow that lives delicately," (or in pleasure) &<ra Te&vriKe, vivens
mortua est, living she is dead, or as we render it, " she is dead whilst she liveth " by life
in the former part, is meant temporal life, by the latter, spiritual life, viz., dead in sin.
Profane writers much use this figure, sometimes in a single word, as 6pa.<rv5si\<&, a faint-
hearted bragger, grTx 07r ^ ou < r 's> a rich beggar, that is, a covetous man ; yK.vKvirucpov, bitter-
sweet, (as in wedlock) v.<apoffo$&, a wise fool, that is, a simpleton, that conceits himself
wise. Sometimes in two or more words, as Sophocles says, ex^P 03 " Scupa Scapa the gifts of
enemies are not gifts ; ajwT^ &tos, a lifeless life, a living carcase. So Epiphanius says of
Joseph, avca>Sp&> o.vi\p TTJS Map/as, tbe husband and not the husband of Mary. Cicero if
they are silent they say enough, so harmonious discord, he is mad with reason, poor in
the midst of riches. Hence Scipio- Africanus said, Nunquam se minus otiosum esse, quam
cum otiosus, nee Minus solum, quam cum solus esset, &c. Vossius says, that in the very word
oxymoron, there is an oxymoron, because it is compounded of words that signify acuteness
and folly, as if a man could speak simply and wisely at the same time.
, apodioxis, rejection or detestation, is, when any thing is rejected with indig-
nation, as extremely absurd and intolerable ; Psal. 1. 1 6, &c. God rebukes the wicked that
presume to preach his word, so Christ rebukes Peter, that would prevent his passion,
Matt. xvi. 23 ; and his disciples, Luke ix. 55, that would have fire from heaven to con-
sume the inhospitable Samaritans ; so Peter deals with Simon Magus, that would purchase
the Holy Ghost for money, Acts viii. 20.
'A.v&ow (f>opa, anthypophora, a contrary inference ; is, when the objection is refuted or
disproved by the opposition of a contrary sentence. It is also called apTieiawywyTj, antieisa-
and a,vTtKa,ra\eis, anticatalexis, compensation, because it takes away the question, by
opposing a. stronger argument, as Matt. xxi. 23, &c., this differs from that antipophora,
chap, yi., for that answers a tacit, this an express objection.
216 SCHEMES . OF SENTENCES AND AMPLIFICATIONS. [BOOK 1,
V. Schemes taken from Comparates.
"Sivyicpiffis, irapaQetris, Synerisis, parathesis, comparison, is an amplification of the sacred
speech by the comparison of such things as are like and unlike, greater or less, as in a
proposition and its' answer, or the proposition only, leaving the answer to be found out, of
which sort there are many examples in the parables of our Saviour ; of which see Gram.
Sacr. p. 483, &c. and Illyricus part 2. Clavis Script. 4. Tract in the titles of similitudes,
as also our treatise of parables.
VI. Schemes taken from Division.
Mepto>os, merismos, distribution, is when the whole is largely expounded by a deduction
from the parts (properly or analogically, so called) as Isa. xxiv. 1, 2, 3, Ezek. xxxvi. 4,
Rom. ii. 6, 7, 8, John v. 28, 29.
"S,tfa.epoifffjios, synathroismos, congeries, a heap or pile ; is when things of several species
are piled and huddled together, Isa. i. 11, 13, 14, and iii. 16, Rom. i. 29, 30, Gal. v. 19
22.
AvajScwns, anabasis, increase, is when the speech ascends by degrees from the lowest to
the highest, or when the latter words increase in vehemence beyond the former, still
adding the vehemence to the oration : see Psal. ii. 1, 2, 3, (Acts iv. 25, 26, 27,) Isa. i.
4, Psal. vii. 5, and xviii. 57, 38, Ezek. ii. 6, Dan. ix. 5, Hab. i. 5, Zech. vii. 11, 12, 1
Cor. iv. 8, 1 John i. 1. Sometimes there is a progress from the highest to the lowest,
Ezek. xxii. 18, in the names of metals ; see Phil. ii. 6, 7, 8.
VII. Schemes taken from Definition.
Ewt&yyffis, epexegesis, interpretation, is when words of the same signification are joined
to illustrate a sentence, as Psal. xvi. I, xxxv. 1, 2, 3, and xviii. 1, 2, Jonah ii. 3, 4, 6,
Zech. vi. 12, 13. To this they refer e^i^ovrj, epimone, commoration, viz. when one persists
in his speech, changing only the words or sentences, Matt. vii. 21, 22, 23, and xii. 31,
.32, Col. ii. 13, 14, 15, 1 Cor. vii. 36, 37, &c.
When that which was before obscurely delivered, is in the same sentence more clearly
.expounded, they call it ep^-nveia, hermeneia, which signifies interpretation, Isa. i. 22, 23, &c.
nepuppaeris, periphrasis, circumlocution, is, when a thing is pronounced or described with
many words. Some say that the reason of this, is, because truth may be proposed more
splendidly, or that which is unseemly may be avoided. Some interpreters say, that the
piirase, Gen. xx. 16, " To be a covering of the wife's eyes," is a periphrasis of a husband,
because she was really his wife, and because it was his duty to protect her, hence it is said
Ruth iii. 9, " Spread thy skirt over thine handmaid ;" (that is, receive me into thy protec-
tion in a way of marriage ;) then from the duty of the wife, who is to reverence and obey
her husband: for the woman were to be veiled, to betoken subjection, Gen. xxiv. 65, J-
Cor. xi. 5, &c. The entire words of Abimelech to Sarah, Gen. xx. 16, runs thus, "Be-
hold, I have given thy brother a thousand pieces of silver : behold, he is to thee a covering
of the eyes unto all that are with thee, and with all other, and be thou advised," (so the
Hebrew) as if he had said, thou didst tell me Abraham was thy brother, to whom (so
falsely represented) I have given a present of a thousand pieces of silver, for a recompense
of what he suffered. But he is thy husband, not thy brother, and is so^acknowledged by
all thy family : therefore let him be so known to all strangers, and let this passage fore-
warn you, by which you have wilfully put yourself in hazard, and dissemble no more that
way, &c. So a parting or double way is called the door of eyes in the Hebrew, Gen.
xxxviii. 14.
It is said by a periphrasis (they are the words, of Vossius, Lib. 4. Instit. Orat. Cap. 13.,
that when mention is made ruv irepi KO\IO\VCTIW ovrcav, of men's retiring to a place of
ease, they covered their feet, Judg. iii. 24, 1 Sam. xxiv. 4. For the Hebrews, Greeks,
and Romans, wore (not breeches as we do, but) long gowns or coats, which cover'
ed their feet at that time. This may be an instance of the modesty of the sacred
style. See more examples, Judg. v. 10, 2 Sam. iii. ^9, 2 Kings xviii. 37, Isa.
xxxvi. 12, 2 Chron. xxvi. 5, Job x. 21, 22, where there is a periphrasis of death;
PART II.} SCHEMES OF SENTENCES AND AMPLIFICATIONS. 217
See Job xvi. 22. So Job xviii. 14, death is called, " The king of terrors ;" that is,
which terrifies the wicked ; verse 13, it is called, "The first-born of death;" that is,
most cruel and fatal, the metaphor being taken from the right of primogeniture, to
which belonged a double portion, and other prerogatives ; and therefore from these,
whatever was excellent and chief in its own kind was by the Hebrews called the first-
born. Other phrases respecting death see Gen. xv. 15, and xxv. 8, andxlii. 38, 2 Kings
xxii. 20, Psal. xciv. 17, and cxv. 17, Isa. xiv. 15, and xxxviii. 10, 2 Cor. v. 1, Phil. i.
23, 2 Pet. i. 13, 14, &c. Job xxvi. 13. The whale is called a serpent like a bar,
or oblong, because of his immense length. See other examples, Eccl. xii. 1, 2, &c., Prov.
xxx. 31, 2 Sam. v. 9, with Josh. xv. 8 ; 2 Sam. v. 6, Ezek. i. 22, where there is a
periphrasis of crystal : Ezek. xxiv. 16, a wife is called, the " Desire of the eyes." Ezek.
xxvi. 9, there is a periphrasis of a battering ram ; a periphrasis of gems of a bright
lustre, Ezek. xxviii. 13, as a carbuncle, ruby, chrysolite, &c. See more examples, Ezek.
xxxi. 14, Micah vii. 5, Zeph. i. 9.
In the New Testament men are called yew-nroi ywaMcav, " born of women," Matt. xi.
11. See also Luke xxi. 26, Job i. 8, Luke ii. 23, I Thess. v. 3, Matt. i. 18, 23, and
xxiv. 19, Mark xiii. 17, Luke i. 31, and xxi. 23, Eev. xii. 2. There is a periphrasis of
rest, Psal. cxxxii. 3, &c., the meaning of which is, that he would not rest till it be done,
&c.
VIII. Schemes taken from Testimony.
TVUM, sentence, is a certain general, brief, and seasonable saying of the manners
or aifairs of this life, without the allegation or citing of an author (Prov. i. 2, they are
called '" words of prudence or understanding.") But if an author be quoted, it is called
Xpeta Chria, (that is, a profitable saying,) as Seneca says, ita vivendum esse cum hominibus
tanquam Deus videat, sic loquendum cum Deo, tanquam homines audiant : that is, " we
must so live with men, as if God saw us ; and we must so speak with God, as if men
heard us.' And as Creesus in Xenophon says, Texyai iryyai TM Ka\caf } arts are the foun-
tain of good things. Demosthenes says, voXeeas^vx^eivai TOVS vopovs } "the laws are the
soul of a city," &c.
But if an allusion only be made to a sentence or famous saying, or if it be accommo-
dated to a certain person, it is called voijfM, Noema, that is, cogitation, or thinking : which
is frequent in profane rhetoricians. But,
Concerning the sacred scripture, it abounds with the most sweet and useful sentences
in the world* John vi. 68, " Lord, to whom shall we go ? thou hast the words of eternal
life." A fair -description of which, we have Eccl. xii. 11, " The words of the wise are
as goads," (by which men are pricked forward to their duty, as oxen are pricked forward
to go on, or labour) "and as nails" (which keep men within the bounds of duty, as
planks are fixed when they are nailed through) " fastened by the masters of assemblies,"
(he speaks metaphorically of divine preaching, as 1 Cor. iii. 6, James i. 21. For the
masters of assemblies are such as founded or instituted colleges, or such as in the
public assemblies of the church taught the word of God, as the prophets and priests
in the Old Testament did ;) " which are given from one shepherd, (that is, God, the only
Pastor of his people, Psal. xxii. 1,) that is, the supreme Governor and protecter. He
alone is the Authc-r of his written word, speaking immediately by his prophets, &c.
More especially and by way of brief analogy, we will make some observations of
the quotations of the Old Testament quoted in the New, (1.) Quoad formam internam,
with respect to the internal form, which is the sense of scripture oracles. (2.) The external
form, which is the manner or character of speaking, and the mode or way of allegation.
1. The internal or inward form, with respect to which the allegation is made
either according to the sense intended by the Holy Spirit ; or its analogical accomrnoda- .
tion. (1.) The sense intended by the Holy Spirit, is either literal, or typical and
mystical. In an immediate literal sense, there are frequent quotations which concern
Christ, of whom the prophets prophesied, KCCT TO p7j7w 5 word for word, as Isa. vii. 14,
" Behold, a virgin shall conceive, and bear a Son, and thou shalt call his name Immanuel ;"
which in the proper and proximatefsense is cited with respect to Christ, Matt. i. 23,
compare also Deut. xviii. 15, with Acts iii. 22 ; Psal. ii. 7, with .Acts xiii. 33, Heb.
i--5, and v. 5 ; Psal. viii. 2, with Matt. xxi. 16 ; Psal. xxii. 18, with Matt, xxvii. 35,
il F
218 SCHEMES OF SENTENCES AND AMPLIFICATIONS. [BOOK 1 }
^*
John xix. 24; Psal. xl. 6, 7, 8, with Heb. x. 5, &c.; and Psal. -xlv. 6, 7, with Heb.
i. 8, 9; and Psal. Ixviii. 18, with Eph. 8; and Psal. Ixix. 8, with Eom. xv. 3; and
Psal. cii. 25, with Heb. L 10 ; and Psal. ex. 1, with Matt. xxii. 24, 45, Mark xii. 36,
Luke xx. 42, 43, 44, Acts ii. 34, 35, 1 Cor. xv. 25, Heb. i. 13, Psal. ex. 4, Heb. v. 6^
and vii. 17 ; Psal. cxviii. 22, with Matt. xxi. 44, Mark xii. 10, Acts iv. 11, 1 Pet. ii. 7.
So Isa. xi. 10, with Eom. xv. 12 ; and Isa. xxviii. 16, with 1 Pet. ii. 6 ; and Isa. xlii. 1,
&c. with Matt. xii. 17, &c.; and Isa. xlv. 23, with Eom. xiv. 11 ; and Isa. Ixi. 1, with
Luke iv. 18, 21 ;-and Amos ix. 11, with Acts xv. 15, 16 ; Micah v. 2, with Matt. ii. 6 ;
and Zech. ix. 9, with Matt. xxi. 5, John xii. 14, 15, and Zech. xi. 12, with Matt.
xxvii. 9 ; -and Zech. xii. 10, with John xix. 37 ; and Zech. xiii. 7, with Matt. xxv. 31 ;
Mai. iii. 1, with Matt. xi. 10, Mark i. 2.
Junius and Tremellius, Tarnovious and Eivet, refer to this place, Hos. xi. 1, "Out of
Egypt have I called my son ;" which Matt. ii. 15, is cited and applied to Christ.
2. There are citations in a mediate and typical sense out of the Old Testament,
respecting Christ and his mystical body the Church : as Exod. xii. 46, about the
paschal lamb, applied to Christ, John xix. 36 ; the brazen serpent, Numb. xxi. 8, 9,
with John iii. 14, 15 ; Jonah ii. 1, 10, with Matt. xii. 39, 40; Adam and Eve, Gen. ii.
23, 24, with Eph. v. 31, 32. To this head also may be reduced those allegations, which
are expositions of an allegorical speech, as in Phil. Sacr. p. 375.
An analogical accommodation (which Cajetan called a transumptive sense) is when the
words of the Old Testament are used in the New, and ^accommodated, to the event,
and for conveniency or similitude are attributed to a person or some certain thing,
extendin- it beyond, the scope_ of the first holy writer, as Matt. xiii. 35, the saying
Psal. Ixxviii. S~ " I will open my mouth in a parable, I will utter dark sayings of old," is
analogically said to be fulfilled in Christ: for, as God the Father by the prophets
opened the mysteries of the kingdom of heaven to his people at all times ; so Christ
who was, o Aoy(g- viros-a.TiK& } the hypostatical word of the Father, thought meet to
express himself in parables. Yet in the 78th Psalm, true examples are given; but
Christ uses feigned narrations, nvea>SeisKa.ici\\nyopiKai y both which agree in this, that
they are called parables, that is similitudes, viz., such as are brought in by Christ,
and recited by the Psalmist on purpose to admonish the people by those examples, of
what they were to expect from God by their perseverance in, or apostacy from the faith :
see 1 Cor. x. 6, 11.
The words Isa. liii. 4, viz. " He hath borne our griefs,, (or infirmities,) and carried
our sorrows," (or diseases,) are cited Matt. viii. 17. Now if you respect the person or
adequate subject of whom the prophet speaks ; the allegation or citation is, T r
p-nrov^ according to the word, or literally to be understood : but if you will have respect
to the thing of which Matthew treats : it must be only by way of analogy and ac-
commodation. For here there is an account given of Christ, witK" fespect"T;o" his
""Healing" divers diseases, in which he is said to accomplish what was foretold by the
prophetical oracle, and in a literal sense to bear our spiritual infirmities in his passion
and death, as it is expounded, 1 Pet. ii. 24, 25. More citations you may find, Deut.
XXX. 11, 12, with Eom. x. 6, in the description of the righteousness of faith ; see also Isa.
xliii. 19, compared with Eev: xxi. 5; Matt. ii. 17, 18, with Jer. xxxi. 15; Matt,
xiii. 14, with Isa. vi. 9; Matt. xv. 8, with Isa. xxix. 13; Luke xxiii. 30, Eev. vi.
16, with Hos. x. 8; Acts. xiii. 40, 41, with Hab. i. 5 ; Eom. ix. 27, 28, -with Isa. x. 22 ;
Eom. ix. 29, with Isa. i. 9; 1 Cor. i. 19, 20, with Isa. xxix. 14, and xxxiii. 18; Eev.
i. 7, with Zech. xii. 10 ; and Eev. xi. 4, with Zech. iv. 14, &c.
As to the external form, or the kind of speaking, or the manner of citation, the
following things are observable. (1.) The frequent quotation of the Septuagint, or
the ancient Greek translation of the old Testament, of which, as Jerome notes,* Hoc
generaliter observandum, quod ubicunq ; sancti apostoli out apostolici viri loquantur ad
populus, Ms plerumq ; testimoniis abutuntur, quce (per translationem Septuagint, interpre-
tum) jam fuerrnt in Gentibus divulgata : that is, " This is to be generally noted, that where-
soever the holy apostles or apostolical men spoke to the people, they did for the most part
use these testimonies, which (that is, the translation of the seventy interpreters) were
now published to the Gentiles." And that even in those things where there is a manifest
difference between that translation and the original Hebrew text, as Luke iii. 36,
* In quast. Heb, super Gen. Tom. 4. Fol. 102.
PART IT.] jg. SCHEMES OF SENTENCES AND AMPLIFICATIONS. 219
where in the genealogy of Christ, the name Cainan is put in, which is not in the original
Hebrew, hut in the version of the seventy, of which more hereafter.
The wards, KM <A.o wafretyiv, restoring sight to the blind as it is cited, Luke iv. 18,
and not in the Hebrew text of Isa. Ixi. 1, but in the Septuagint : compare Zech. ix. 9',
with Matt. xxi. 15 ; and Psal. viii. 2, with Matt. xxi. 16. Upon which* Illyricus thus
says, " In Septuaginta Interpreturn versione citandd notandum est Apostolos, in Novo Tes-
tamento non immerito aliquid dedisse imbecillitati Christianorum, et communi consuetudini
quod non aliter aliquoties dicta Scripture citaverint^ quam sicut jamdudum apvd vulgus ex
ilia versione innotuerint ; sic enim ilia pusittis Christi lac prcebentes, ac ad eorum captum
sese accommodantes, loqui non sunt dedignati ; sic videmus etiam parentes aliquando cum
infantibus bulbutire ; that is, in the citations of the seventy interpreters in the New Tes-
tament, we are to note, that the apostles yielded much to the weakness of Christians and
common custom, and that seasonably, in not quoting those places otherwise than the
capacity of the vulgar could reach : for they giving as it were milk to those tender babes
of Christ, and accommodating themselves to their understanding, disdained not to speak
after that manner. So we see parents sometimes lisp to their little ones."
Rivet says thus,f " They (viz., .the holy penmen of the New Testament) followed
this interpretation in those things only, which did no way prejudice the truth of faith,
especially when they had occasion to discourse of any dangerous departure from that very
version received among the Greeks ;" or, as he adds, " the apostles and apostolical men
used that common version by a liberty no way dangerous, to win upon the Greeks or Gen-
tiles, who had great veneration for it, though not in every part perfect." Yet we must
carefully note, that the apostles did not always quote the Septuagint, as by the comparing
of divers places may appear, as Isa. xxv. 8, for the Hebrew word n^b there, which sig-
nifies in sempiternum, for everlasting, the Septuagint has it urxvffas, prevailing or over-
coming ; but St. Paul translates it e VIK&, in victory : Matthew and John, as Jerome
witnesses in his comment on Isa. vi., made their quotations from the Hebrew, whereas
Luke was very skilful in the art of medicine, and better read in Greek ; therefore his -
style is elegant both in his Gospel, and in the Acts of the apostles, savouring more than
they of human eloquence, and more using Greek than Hebrew citations. Examples from
John and Matthew are Zech. xii. 10, which the Septuagint renders 67rt8AeiwrcM irpos pe
a.v9'a>v Ka.-r<aQ%f\ffaa>ro, " they will look upon me, because they have insulted, (for vipi trans-
fixed or pierced,) but John xix. 37, cites it out of the Hebrew, ofyovrcu eis ov e^K.fvrti<ra.v
" they shall see him whom they pierced :" compare the version of the seventy, Hos. xi. 1,
with Matt. ii. 15 ; Micah v. 1, with Matt. ii. 6 ; Isa. xlii. 1 4, with Matt. xii. 18 21
These and other passages are to be opposed to such, as do overmuch extol that Greek ver-
sion, and attribute divine and authentic authority to it, because the evangelists and apos-
tles sometimes made use of it, which kind of reasoning might carry a show of validity had
they always used it, which it is certain they did not, and the reason why they cited it
sometimes is given before.
2. Testimonies and prophecies of the Old Testament, are alleged and produced in the .
New, not always according to the letter, or word for word, but frequently by change of
the phrase in divers respects ; as,
1. Sometimes words are left out, which are not for the present purpose, as appears,
if you compare Deut. xxiv. 1, with Matt. v. 31 ; and D'eut. xxv. 5, with Matt. xxii. 24 ;
Isa. ix. 1, with Matt. iv. 15 ; and Isa. xlii. 4, with. Matt. xii. 21. Some observe more
especially, that the sacred writers when they make allegations, do for brevity and per-
spicuity sake, cite the first and the last, and cut off the middle, as Isa. xxviii. 11, 12,
with 1 Cor. xiv. 21 ; and Isa. xl. 6, 7, 8, with 1 Pet. i. 24, 25 ; and Zech. ix. 9, with
Matt. xxi. 5, &c.
Sometimes words are added for illustration or exposition's sake, as Gen. ii. 24, with
Matt. xix. 5, where (< Bot> they two) are emphatically added, " And they two shall be
one flesh." So Deut. vi. 13, compared with Matt. iv. 10, where the exclusive word is
added with great evidence, viz,., " Thou shalt worship the Lord thy God, and him only
shalt thou serve :" see also Isa. Ixiv. 4, with 1 Cor. ii. 9, where these words are added, .
" Neither hath it entered into the heart of man."
There is sometimes a transposition of words, which nevertheless diminishes not, nor
varies the sense, as Isa. Ixiv. 4, compared with 1 Cor. ii. 9, where " the hearing of the
Part 2. Clavis Script, p. 103. t Tu Isagog. Scrip. Cap. x. p. 38.
2 F 2
220 SCHEMES OF SENTENCES AND AMPLIFICATIONS. ^ [BOOK 1,
ear, and the seeing of the eye" are transposed ; so the destruction of altars and the killing
of the prophets, are transposed, 1 Kings xx. 14, with Kom. xi. 3.
There is sometimes a change of the words themselves, and sometimes of their accidents ;
the change of words themselves happens, (1.) From the diversity of reading in the
Hehrew text, especially when the quotation is from the Septuagint ; who having made
tise of Bibles not pointed, did frequently read and expound it otherwise than it is in the
Hehrew ; Gen. xlyii. 31, " And Israel bowed himself upon the head rrcian of the bed, (he
worshipped or adored his Lord God, so as that he bowed his body to his bed's head) but
the Septuagint has it tat irgoffsKwrjff'ev i<rga-ri\ 67T* TO O.KQOV ri)s papSov avrov* " And Israel
worshipped upon the end or top of his rod or staff ;" for they read it as if it had been nmi
which signifies a rod or staff, the difference being only in the points. This version the
Apostle :exactly follows, Heb. xi. 21. And. whereas there is a different reading even in
the Greek, some copies having O-VTOV ejus, of his ; some O-VTOV, suus, his : there arises a
double interpretation here, viz., that Jacob through age being in bed, leaned upon his
staff, and thanked God for the promise of a sepulchre with his fathers ; hence say some,
it should be thus, Et inclinavit se baculo suo innixus ; " and he bowed himself, leaning
upon his staff," or that he bowed himself to the sceptre which -Joseph held, and honoured
his son in his office; that that dream might be fulfilled which Joseph had of the obeisance
of the sun and moon, mentioned Gen. xxxvii. 9, which the Vulgate version, and that of
Erasmus, will have rendered, " And he adored, leaning on the top of his rod," &c. Ano-
ther example you have, Psal. xl. 6, " Mine ears hast thou opened ;" of which metaphor,
see our sacred Philology, part I. chap. vii. But the Septuagint renders it o-uva. Se Ka-r-ngriSu
t* l > " But a body hast thou prepared for me ;" which version the apostle cites, Heb. x. 5.
This reading may be explained two ways : first, of Christ's human body ; hence the Syriac
elegantly translates it ; " But with a human body hast thou clothed me :" and so the ver-
sion agrees excellently with the original Hebrew. " Because thou hast prepared a body
for me, and hast made me an obedient servant (which is symbolically noted by the digging
or boring of the ears) that I may offer the self-same body as a sacrifice to thee for the
sins of mankind."
Secondly; as a body, in opposition to figures and shadows, as Westhemerus says.f
Sacrificium et Oblationem noluisti, id est ceremonias illas "V.T. repudiasti, sed corpus aptasti
mihi, &c., that is, " sacrifice and offering thou wouldst not ;" that is, thou hast abrogated the
ceremonies of the Old Testament, but thou hast prepared a body for me ; that is, the
truth, of which those sacrifices were only shadows ; a figure thou wouldst no longer, the
time coming wherein the body, that is, the very thing itself, and truth was to be made
manifest, Col. ii. 9, 17. Hunnius in his comment says, that these words from the Greek
translation are by a very good reason retained, because that body provided or fitted for
Christ, or taken in the incarnation, is to be opposed (as a thing adumbrated, and the true
propitiatory sacrifice) to the rites of the law, which contained only a shadow, not the
absolute image or substance of things.
2. E&yna-ecos, exegetically, that is, by way of illation or inference, as Psal. Ixviii. 18,
" Thou hast received gifts among men" (so the Hebrew) which Eph. iv. 8, is thus quoted
/cot eScaice SofMra rots avdrptavois, "And gave gifts unto men ;" both are true, and the one is
the consequence of the other, or an illation from it. Isa. i. 9, " Except the Lord of hosts
had left us a remnant" (TITO, reliquum) this, Rom. ix. 29, is called a-ireppa, " Seed :" so from
the Septuagint, Isa. x. 22, "if thy people be as the sand of the sea," &c., it is said, Bom.
ix. 27, si fuerit apiBp.os vi<av ruviff(ia-n\, "if the number of the children of Israel, &c."
It is said, Isa. xxviii. 16, " he that believeth shall not make haste," which Rom. x., is
quoted, " whosoever believeth on him," ov KaratrxvvBricreTat., and 1 Pet. ii. 6, ov \t.i\ Ka.Ta.ffxvvQ'n,
shall not blush, be ashamed, or be confounded :" the latter follows from the former ; he that
believes makes no haste, but patiently expects the fulfilling of divine promises ; and
therefore he will certainly partake of them ; whence it follows, that he has no cause to
be ashamed of his hope, &c.
Amos v. 27, " I will cause you to go into captivity beyond Damascus :" this is quoted,
Acts vii. 43, thus, " I will carry you away beyond Babylon." Both were fulfilled : for_the
Israelites were not only carried away into Syria only, whose chief or metropolitan
city Damascus is, but also beyond Babylon, into Persia and Caspia, a s appears, Esd.
viii. 17.
* Et ariovarit Israel super sammitatem virgse fuse, Heb. xi. 21. t Westhemerus Lib. de Tropis Sue.
Son"]), p. 148.
PART II.] SCHEMES OF SENTENCES AND AMPLIFICATIONS. 221
Micah v. 2, " And tliou Bethlehem Ephrata, though thou be little among the thousands
of Judah, yet out of thee shall come forth unto me, that is, to be a ruler in Israel." This
text is thus cited, Matt. ii. (>, " And thou Bethlehem in the land of J"uda, art not the
least among the princes of Juda ; for out of thee shall come a governer, that shall rule (or
feed) my people Israel." In the former text it is called Bethlehem Ephrata, of which you
may read Gen. xxxv. 16, 19, and xlviii. 7. In the latter, it is called the land of Juda,
by a synecdoche, for a city seated in the land of Juda. For at that time the epithet of
Juda was more used, and to Herod himself better known than the surname of Ephrata,
which perhaps at that season grew out of use, or was less known to the vulgar. In the
former text Bethlehem is called little, with respect to external splendour and eminency :
but in the latter it is called not the least, because of that singular honour which accrued
to it by the nativity of the Messiah. In the former it is said, among the thousands of
Juda, but here among the princes of Juda. of which see our first book, chapter iii.
section 3, there the Messiah is called a ruler in Israel, but here a captain (or governor)
who shall feed the people : which eminent metaphor is elsewhere expounded as it respects
the office of Christ. ""
So much for a change in words themselves, the like may be found in their accidents,
such as respect, (1.) Number, as that which is said, Psal. xxxii. 1, in the singular num-
ber, viz., " Blessed is he whose transgression is forgiven, whose sin is covered," is cited,
Eom. iv. 7, in the plural ; so Isa. Iii. 7, with Eom. x. 15, in both places the sense is the
same, for the singular is put for the plural synecdochically. Compare Deut. vi. 16, with
Matt. iv. 7, &c. (2.) Person, of which examples are given elsewhere. (3.) Mood and
tense, of which there is an eminent example in the citation from. Isa. vi. 10, which is
made Matt. xiii. 24, 25, John xii. 40, Acts xxviii. 26, 27, where there is an emphatical
change of the imperative mood into the indicative, and of the present tense of the subjunc-
tive intof the future tense of the indicative.
Now before we proceed it is to be noted, that sometimes there is such a change
made in the quotation, that we cannot clearly show from what place of the Old Testament
it is taken, as Eph. v. 14, "Wherefore he saith, Awake thou that sleepest, and arise
from the dead, and Christ shall give thee light," which some refer to Isa. Ix. 1, and others
to Isa. xxvi. 19, 21 ; but it seems to agree most with the first place, because of the like-
ness of the scope.
Another sacred sentence of a doubtful original we meet with, James iv. 5, " Do ye
think thatfthe scripture ? saith in vain, the spirit that dwelleth in us lusteth to envy ?"
which words are thought to be cited from Gen. viii. 21. Others think them to be rather
taken from Numb. xi. 29, &c.
3. The writers of the New Testament are wont from two or three alleged testimonies
to make up one entire citation, or, as Salmeron says, Tom. 1. page 109, to produce one
testimony from divers prophets put together, as Matt. xxi. 4, 5, of which the first
part is taken from Isa. Ixii. 11, and the latter from Zech. ix. 9. The Evangelist calls it
the prophet in the singular number, to denote the harmony and agreement that is
betwixt the prophets. Compare Matt. xxi. 13, with Isa. Ivi. 7, and Jer. vii. 11 ; Mark
i. 2, 3, with Mai. iii. 1, Isa. xl. 3 ; and Acts i. 20, with Psal. Ixix. 25, 26, and cix. 7,
8, Rom. iii. 10 18, which are taken from Psal. xiv. 2, 3, liii. v. cxl. and x. Isa. lix.
7, 8, and Psal. xxxvi. Compare Ptom. ix. 33, with Isa. xxviii. 16, and viii. 14; and
Rom, xi. 26,Iwith Isa. lix. 20, xxvii. 9,|iv. 4. Jer. xxxi. 34 ; and 1 Cor. xv. 54, 55, with
Isa. xxv. 8, Hos. xiii. 14 ; and 1 Pet. ii. 7, with Psal. cxviii. 22, and Isa. viii. 14 ; Heb.
ix. 19, 20, with Exod. xxiv. 6 8, and Numb. xix. 6.
Testimonies are not only cited from the scriptures of the Old Testament, but also
from the books of the ancient Eabbies, as we have already touched upon. In 2 Tim.
iii. 8, there is mention made of Jannes and Mambres, upon which Schikard* says, Hcec
nomi/ia magorum JEgypti nuspiam in scripturis, at in Targum, &c. These names of the
Egyptian magicians are no where to be read in scriptures, but the Targum of Jonathan
Ben Uziel, upon Exod. vii. 11, they are expressly found: Paul therefore quotes this famous
paraphrase of the law : yet others say, that this Targum of Jonathan, is of too late
a date, if we consider the style and matters treated of, than that Paul could peruse
them; but that he and the author of the Chaldee paraphrase, rather received it from
common opinion or tradition: and Schindlsr affirms, that the names Juhanes and
In pic!'af.. Bwdiiiialh Hapi>eruschia.
222 SCHEMES OF SENTENCES AND AMPLIFICATIONS. . [.BOOK 1,
Mambres were expressed in the Talmud tract. Sanhedrim. Pliny in his natural history,
Lib. 30, chap. i. speaks of names something ' like these, and represents them as a faction
that opposed Moses, &c.
To this we may refer what we read in the 9th verse of the epistle of Jude, concerning
the controversy between the archangel Michael and the devil, about the body of Moses ;
and also the prophecy of Enoch concerning the coming of the Lord to judgment, verse
14, 15, of which Junius says, that the former is. taken from Zech. iii. 1, 2, where that
divine 'rebuke is read ; and that by Michael we are to understand Christ, called the
archangel, because he is the prince of angels : see Dan. xii. 1. But the body of Moses
is not to be understood properly but figuratively of the truth and complement of the law
given by Moses (see Col. ii. 17,) of which complement (which is in Christ) he was a type ;
" And he showed me Joshua the high-priest standing before the angel of the Lord, and
Satan standing at his right-hand to resist," Zech. iii. 1, &c.
We meet with three citations from profane writers, quoted by the Apostle Paul,,
as (1.) Acts xvii. 28, " For in him (that is, the Lord God) we live, move, and have our
being, as certain also of our own poets have said ; for we are also his offspring," rovyag
KM yevos e<r.ij.ev, which piece of a verse Clemens. Alexandrinus * says, is taken from Aratus
in Phtenomenis, and recites the entire place of Aratus consisting of some verses. In
Aratus this is attributed to, or spoken of Jupiter, which Paul took notice, as per-
versely and altogether unjustly ascribed to that imaginary, false, and fantastical God, and
therefore restores that sentence to the only true God. This Aratus flourished in the
time of Ptolomy Philadelphus, and was illustrious in the court of Antigonus the son of
-Demetrius, who governed the Macedonian monarchy in the 105 Olympiad, Mac. ii. 1,
see Sixtus Senensis, Lib. ii. Biblioihec. Sanctcs, Tit. Aratus. In the golden verses of
Pythagoras, there is the like sentence, &"<>v yevoses-i &oroi(n.
2. &&eigoi}ffiv TJ^TJ x^ ^ ^ l ^' ai itcatai, corrumpunt mores bonos colloguia (vel consortia) pra-
va ; (bad or evil) discourse (or society) corrupts good manners. This sentence consisting
of a senary iambick, some attribute to Menander, therein following Jerome in his epistle
to Magnus the Orator. Others ascribe it to Euripides : however it is, the verse is made
canonical by the Apostle. And the word o/j.i\ia (rendered communication) really sig-
nifies a fellowship, or keeping company with impious and lewd persons, from O/AOS,
coetus, a congregation or gathering together : see Isa. xxii. 13.
3. Tit. i. 12, " One of themselves, a prophet of their own, said," Kgrires aei tyevs-at, KO.KO.
Srripia, yairepes apycu, " The Cretans are always liars, evil beasts, slow bellies, verse 13,
" This witness is true." There is a most elegant Oxymoron, in these words of Paul ; the
Cretans are always liars ; but he that said this was a Cretan, therefore (it may be con-
cluded) he was a liar ; yet says Paul, his testimony is true : and hence perhaps he
calls him prophet ; this Greek verse is thus rendered in Latin Ores semper mendax, mala
bestia venter iners est. Erasmus adag. xii. 29, says thus, -j- Jerome in his commenta-
ries written upon this epistle, intimates that his verse is found in the works of Ephne-
nides, in a book, whose title was, De Oraculis, of Oracles. Hence Paul calls him a
3 prophet, whether by way of irony, or because of the subject he treated on, we will not
determine. The beginning of this verse Kpnres wi if/evrat, was made bold with by Cal-
limaehus a poet of Cyrene, in a hymn, wherein he celebrates the praises of Jupiter,
and lampoons the Cretans very satirically for their vanity and boasting that he was bu-
ried among them ; whereas (as this heathen zealot fancies) Jove was immortal : hence
Ovid said, Nee fingunt omnia Cretes, the Cretans do not always lie ; hence also arose
the proverb, Kpw&u> t (to play the Cretan) was put for to lie. The occasion of this dis-
course was, that the Cretans had a certain sepulchre with this epitaph, Ej&aSe KCM-CH t>v
&iov eiriKaXovffi ; that is, here lies one whom they call Jupiter. Because of this inscrip-
tion, the poet charges them with a lie, in those words, Kp-nres a<=t tyeus-ai KKKO. &npM>
yarepes apycu ; -ratyov ava ffeto Kprires ereKryvavro : 2u8e oi Saves, effffi yap aiv ; that is, the Cre-
tans are always liars, evil beasts, slow bellies : therefore, King, the Cretans have built
a sepulchre for you : but thou hast not died, for thou always livest, &c.
4. To conclude, we will only add the passage we read, Acts xvii. 22, 23, "Ye men of
Athens, I perceive that in all things ye are too superstitious ; for as I passed by, and
contemplated on what ye worship, (or beheld your worship) I found an altar with this
inscription A.yvo>s-ca Qeca, to the unknown God : whom therefore ye ignorantly worship,
* Stromat. fol. 123. f Divns Hieronimns in Commentariis, quos in hanc scripsit epistolam, &c.
PAET II.] SCHEMES OF SENTENCES AND AMPLIFICATIONS. 223
him declare ! unto you," &c ; ; upon which Jerome excellently says * after he had recited
some sayings of learned Heathens, quoted by the apostle. This leader of the Chris-
tian host, and this invincible orator, pleading the cause of Christ, discreetly urges that
accidental view of the inscription of that heathenish altar, as an argument to prove the true
faith. He learned of the true David, to snatch the sword out of the enemy's hand, and
chop off his head with his own weapon, &c. Qf this eviypa^-n, or inscription on that altar,
Ludovicus Vives^says, -J- " Thatjn the"Attican fields there were very many altars dedi-
cated to unknown Gods, hinted at by the evangelist Luke, Acts xvli., as also by Pausanias
in his Attioks, ewv ayvca-rw PU/J.OI, (the altars of unknown gods) which altars were the
invention of Epimenides the Cretan." For when that country was visited with a sore
plague, they consulted the Delphian oracle, whose answer is reported to be, that they must
offer sacrifices, but named not that God to which they should be offered. Epimenides,
who was then at Athens, commands that they should send beasts (intended for sacrifice)
through the fields, and that the sacrifices should follow with this direction, that wherever
they should stand, there they must be sacrificed to the unknown God, in order to pacify
his wrath. From that time to the time of Diogenes Laertius, these altars were visited.
More of this may be seen in Sixtus Senensis, Lib. H. Biblioth, Tit. Arce Atheniensis
Inscriptio. See also Wolfius, Tom. I. Lectionum Memorabilium, page 4, verse 20, &c., so
much of schemes or figures.
Schema hujus mundi citius prolabitur undis.
In Jesu solo spes rata, firma quies.
In Ccelo solo spes rata firma, quies.
1 Cor. Vli. 31. fla.pa.yei TO <rxw T V KOO/JI.OV TOVTOV.
Praeterit hujus Mundi Figura.
* Epist. ad Magnum Oratorum Romanurn, Tom. 3. operum, f. 148.
t In Lib. 7. de Civit. Dei Cap. 17.
Id
lai
th
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au
lor
ca]
PHILOLOGIA SACRA;
OR A
TREATISE OF THE TYPES AND PARABLES OF THE OLD AND
NEW TESTAMENT.
WITH THE
EXPOSITIONS OF THE LEARNED, UPON SUCH AS ARE OBSCURE, &c.
In treating of a type, we are to remark, 1. Its definition, and that (1.) With respect to
name. (2.) With respect to the thing itself. 2. Its division. 3. Its canons, or
ules : of which in order.
ARTICLE I.
Of the Definition of a Type.
IN the definition, (1.) We are to respect its etymology. (2.) Its Homonymy, or
various acceptations. The Greek word TWOS, typos, which generally is used in this
affair, is derived of rW, which signifies to beat or strike, and is formed of its mean
prater-tense) has various significations. As,
1. In a general signification TWOS, a type, is called the print or mark, which is
made by beating, as John xx. 25. What we call, the print of the nails, is in Greek,
TWOS i\\a>v, the type of the nails ; that is, the impression or holes left by the nails beaten
or driven through his hands.
2. More particularly, it denotes an example or exemplar, which in certain actions
we imitate, this goes before, and is to be imitated ; see Phil. iii. 17, 1 Thess. i. 7,
2 Thess. iii. 9, 1 Tim. iv. 12, Tit. ii. 7, 1 Pet. v. 3, and ii. '21, Acts xxiii. 25, Rom.
vi. 17. What we translate form of doctrine, in the Greek, is TUTT- 8id<*xns, that type of
doctrine ; that is, in which God has prescribed the rule, form, and example of obedience,
and life to us, viz. to believe the gospel, and live accordingly, Phil. i. 27.
3. In another signification TUTT-, a type, is called a* description not very exact, viz.,
that which is made summarily, briefly, and less' completely.
4. It has also another signification with physicians, who call that form and order
observed or noted in the increase or abatement of diseases ; rvir<&> } a type, denoting the
symptoms of the disease, and what it is : hence Galen wrote a book entitled, *(=#* TW
Tnuv } of types. As to other senses wherein lawyers and politicians take it, consult
Stephanus in Thesaur. Graecae Linguae, Tom. 3. Col. 1691.
5. But to approach nearer to our scope and business, TUT^ a type, denotes a figure,
'Wage, effigy, or representation of any thing, and that either painted, feigned, or engraven
w expressed by any other way of imitation, Acts vii. 43. So Isocrates in Evag. Encom.
3alls TUTORS, the images of bodies, (jaw <rafj.a.r<av etKows.)
* Arist. Eth. 1. c. 3, and /. 2, c. 7.
2 G
OF THE DEFINITION OF A TYPE. [BOOK 1 (
.6. Divines understand nothing else by types, but the images or figures of things present
or to come ; especially the actions and histories of the Old Testament," respecting
such as prefigured Christ our Saviour in his actions, life, passion, death, and the glory
that followed. In which sense some judge this appellation to be fyyga<t>ov, written or
inscribed, and refer Rom. v. 14, to it, where Adam the first man, is called TWOS
TOV ne\\ovTos, figura futuri, " The figure of him that was to come," viz., " the last
Adam," 1 Cor. xv. 45, and x. 6, ravra TVTTOI ^wtw ^yevi\Gt\ffa.v, " Now these things were our
types;" and verse 11, ravra wavra TVTTOI ffwepaivov eneivois, " Now all these things happened
to them for types." These two texts we translate examples, or ensamples. But in the
former place, Rom. v. 14, a type seems not properly to 'denote what we here intend,
for there is a certain comparison made between Adam and Christ, 'which carries rather
a disparity than a similitude in it. The protasis, or proposition, is in ver. 12. As
Adam conveyed death together with sin to all that were born of him, (ut Adamus om-
nibus eac.se natis cum peccato mortem communicat.} The apodosis, reddition, or return,
is not expressly set down, but insinuated in the foregoing words, as if he had said, so
Christ conveys or communicates life to all those that by faith are given to, and im-
planted in him. A Type therefore in the said place denotes a similitude generically, and
relates to the fifth particular. In the latter example TJ^TOS, a type, signifies an ex-
ample, shadow, or umbrage of things to come, as the words annexed make out, yet
not properly relating to the types in hand. To this some refer Heb. viii. 5, Acts vii.
44, where rfaos, a type, is taken for the pattern and image shown to Moses in the mount,
. Exod. xxv. 40 ; in the Hebrew it is called rp:an, an exemplar, pattern, figure, or form,
denoting that the structure of that Levitical tabernacle, was a type or prefiguration
of the truth which was to be expected under the gospel dispensation : so Gregory
Nazainzen says,* " That the Levitical law was a shadow of things to come, as the
apostle declared, and as God commanded Moses to do all things, Kara rov rvirov, ac-
cording to the example showed him in the mount, viz. of things obvious to sense,
which afterwards were .to be discovered by faith, Piscator says, that by mros, a type,
Heb. viii. 5, the apxerbn-os, or archetype, is to be understood ; that is, the principal
or primitive exemplar or pattern of those heavenly and spiritual things, which were
prefigured by the tabernacle, and the ceremonies , relating to it, as antitypes, viz.
the death of Christ upon the altar of the cross, and his entrance into the heavenly
sanctuary, which things were spiritually revealed to Moses."
But we may be satisfied that by type, or example, in the aforesaid place, we are to
understand the disposition and form of the future building of God's house under the
evangelical dispensation, and so it belongs to the fifth signification, according to the sig-
nification of the Hebrew word nu, Banah cedificavit, he hath built.
II. Synonymous terms, 1. The word typos used by the seventy, answers to rvian
Exod. xxvi 40, and oVx, Amos v. 26 ; but neither of these concern us in this place.
Yet we may refer to this that general appellation, ton, Mashal, which denotes a si-
militude, or the comparison of one thing to another: also a parable, proverb,
axiora, dark or figurative speech : see Ezek. xxiv. 3. In the Arabic tongue we
meet with the word nisj, Schibh, which denotes a similitude, type, or parable, from
m, he was like, &c. 2. From Greek writers, as well canonical, as ecclesiastical,
may mention some synonymous appellations; as from the New Testament, we find that
the types of things to come are called. (1.) 2/cia, a shadow of things to come, Heb. viii.
5 5 a-Kia T&V eirovga.vi&v, " a shadow of heaven]y things ; and Heb. x. 1, ffKia. TOW/J.<-\\OTII!>>,
aryadcov, " the shadow of good things to come ;" because Christ, with his blessings and
works performed for the salvation of mankind, was proposed to the godly in an ob-
scure way, or a shadowy description of his lineaments in the Old Testament. Hence
some think that (Rom. xiii. 12,) the Old Testament is represented by night, or darkness,
and the New Testament by day, or face to face. (2.) YiroSety/jia, an example, or pattern;
the priests of the Old Testament are called A-urpeoovrfs, viroSeiy^an e-n-ovgavtwr, to serve
to those things, Heb. viii. 5, that is, to be exercised in those parts of divine worship.
which were types and figures of things to be expected in the New ; here there may
be an ellipsis of the preposition "> and so the sense is, that their priesthood or ministry
' * Orat 42. eis TO aytov iracrx a , P- 683;
PABT II.] OF THE DEFINITION OF A TYPE. 227
expired " woBety/wm, in the exemplar or shadow of heavenly things, because by their
priesthood, the celestial and spiritual priesthood of Christ was prefigured as in types ; the
like appellation we have, Heb. ix. 23.
3. 2rj/j.eioj>, a sign, Matt. xii. 39, where Christ applies the three days' stay of Jonas
in the whale's belly, as a type of himself, crn^eiov rov icava, Tov-n-go^riTov, "the sign of the
prophet Jonas." Here Christ accommodates his speech to the words of the Scribes and
Pharisees, who asked a sign of him ; otherwise a sign and a type differ in significa-
tion, the one being of a larger, the other of a narrower signification : every type is
a sign, but every sign is not a type: every sign may represent the thing signified
although unlike ; but the condition of a type is, that it must bear a parity, proportion, or
likeness to the thing typified.
4. Uapa0o\-ri, a parable, Heb. ix. 9, which term -in the Hebrew books of the Old
Testament, frequently answers the Word too, but is put in this place for such typical
or prefigurative things, and actions, as are related in the Old Testament. So Heb. xi.
19, the phrase of "Abraham's receiving his son in a figure," which son was by him ad-
judged as good as dead, pa0o\i], i n a parable or similitude, is well expounded, that he
was a type or similitude of Christ. In ecclesiastical writers we meet with the same
appellations, of such as are very near, only we are to take notice, (1.) That they con-
found the allegory with the type frequently : so Augustine, Tom. 1, oper. lib. de vera Relig.
cap. 56, says, an allegory, under which term undoubtedly he comprehended types, is four-
fold, viz., respecting history, fact, preaching, and sacraments. (2.) Gregory Naziauzen
puts the antitype for the type, Orat. 42, eisro ayiov caaa-xa, Pag. 692, his words are, o Se
Ka\xovs, OCJ>LS Kgefiwrai /j.evtta.'Ta rear ^CMVOVTWV otpecav OVK <as TVTTOS 8e TOV virep i\^<av, iraOovros a\A' cos
WTITVTTOS ; that is, yet really the brazen serpent tbas not hanged up to prevent the biting of
serpents, nor yet as a type of Christ, who suffered for us, but as an antitype. (3.)
la the Latin tongue the words Exemplar, Figura, Prcefiguratio, are much used, that is, a
pattern, figure, or representing a thing to come. But the word type was most usual to
denote privileges to come, by the donation of parents to such as were denizens of the city
of Rome, when it was imperial.
The correlative, or that which answers a type, is the antitype, that is, the thing repre-
sented by the type, or that which answers to it ; as 1 Pet. iii. 20, where when the history
of eight souls saved by water, (in the deluge, Gen. vi. 17, 18,) is mentioned, the apostle
subjoins, ver. 21, <a avnTvirov vw Kai was ffca&i fta.TTTifffj.a, i. e. " to which the antitype, bap-
tism, doth now. also save us," so the Greek ; by which the apostle denotes, that baptism,
which is a medium, or means of salvation in the Gospel dispensation, is the antitype, or
answers to the type, of that great preservation of those few faithful persons that were
saved in that universal deluge, commonly called Noah's flood.
This antitype, or thing prefigured, has other appellations in the New Testament,
as first, Col. ii. 17, where it is called trca/^a, a body, which is opposed to TJJ cr a shadow,
and signifies only the very thing or genuine essence, whose Kirofficia.ar(j.a, adumbration, or
shadow, or picture was prefigured in the time of the Old Testament ; hence it is said. ver.
9, of the same chapter, " that in him, viz. Christ, dwelleth all the fulness of the Godhead,
ffuputriKus,- bodily." In the time of the Old Testament God dwelt in the temple of Jerusalem,
and upon the ark of the covenant, in the mercy-seat, but it was Tv-irucas, typically. But
when the fulness of time was come, the whole fulness of the Deity dwelt bodily, truly,
a nd in a most eminent manner personally in Christ's human nature.
2. Consult Heb. x. 1, where you will find a metaphor taken from painteis, who first
with a charcoal are wont to draw a ffKiayga<j>ia., that is, a rude adumberation or delinea-
tion of the thing they intended to paint, and afterwards perfect it with true and lively
colours, till they make a fair picture. By the first of these, the apostle in this place,
means the O-KIO.I, or shadows of the Old Testament ; by the latter, the truth and compli-
toent of the Old Testament types, which the apostle calls ej/coras, images.
Heb. ix. 23, TO. ev rots OVQCLVOIS, " Things in the heavens," or, as the explication sub-
joined has it, " heavenly things," are called such things as are understood to
typify the heavenly priesthood of Christ, and other things mentioned in the Old Testament :
so ver. 24, they are called TO. a\-riSriva. true, by which is hinted, that the images, prefigur-
a tions, or adumbrations of those good things, were but exhibited only in the Old Tes-
tament : see John i. 17, where it is said, " That grace and truth came by Jesus Christ ;"
lr i which place, grace is opposed to the curse of the law, and truth, to the ceremonies, sha-
dows, and prefigured types thereof.
228 OF PBOPHETICAL TYPES, ETC. [BOOK
The definition of the thing is thus : a typical sense is when things hidden, or unknown,
whether present, or to come, especially when the transactions recorded in the Old Testa-'
ment prefigure the transactions in the New, are expressed by external action, or propheU-
cal vision. The division of types follows.
ARTICLE II.
OF THE DIVISION OF TYPES.
HEBE we shall wave the wranglings of critics, who spent many words to confute each
other, and give the best account we can of the real division of types, which may be
reduced to two sorts. ( 1 .) prophetical types. (2.) historical types ; of which in order.
ARTICLE III.
OF PKOPHETICAL TYPES, AND TYPICAL AND SYMBOLICAL ACTIONS.
PROPHETICAL types are such, whereby the prophets who were divinely inspired by exter-
nal symbols figured or signified things present, or to come, in their speeches, or writings,
either by way of warning, admonition, or prophecy. This must be considered, (1,) with
respect to actions. (2.) visions.
1. Prophetical actions are typical, when some thing mystical and hidden is adumbrated
or shadowed by those things which the prophets by divine command acted ; as for instance,
Isa. xx. 2, " The prophet goes out naked ;" that is, without his prophetical garments, to
prefigure the fatal destruction of the Egyptians and Ethiopians : Jer. xiii. 1, and the fol-
lowing verses, the prophet by divine command gets himself a linen girdle, puts it upon his
loins, hides it in a rock by Euphrates, afterwards takes it from thence, but it is putrified,
or marred, or rotten : by which type the blessings God gave the people, their ingratitude
and wickedness, and the destruction that was to come upon them, are prefigured, as by
the context appears. Chap. xvi. 2, 5, there is a command to abstain from matrimony,
procreation of children, mourning feasts for the dead : by which type God denounces most
woful calamities which were to come upon his people for their sins : see chap, xviii. 2, 3,
4, 5, 6, 11, xix. 12, 13, xxvii. 2, and li. 63, Ezek. ii. 8, &c. The prophet eats the
volume, book, or roll reached to him, to witness, the gift of prophecy divinely inspired
into him, which afterwards he was strenuously to exercise against the rebellious
people : see chap. iv. 2, xiii. 3, and xxiv. 3, 16 22, where you have instances re-
lating to this head, Hos. i. 2, and the following verses, gives the names of wife of
whoredoms, and children of whoredoms, to a lawful wife, and lawfully begotten chil-
dren ; by which type he denotes and taxes the spiritual idolatry of the people of Is-
rael; see Tarnovius Exercit. Bib., largely upon the place. The like symbolical action
we read in chap, iii., to this we may also reduce the typical action of the prophet, which
is described, 1 Kings xx. 35. We may add likewise to these, that action of Christ,
when he cursed the barren fig-tree, which presently withered. For that curse was not
produced from any rash, or unseasonable malice, or a desire of revenge; but by it
our Saviour would typically show, (1.) The destruction that was to come upon the people
of Israel, considered as such obstinate persons, who by no admonitions, or threats, would
suffer themselves to be amended or reformed : see the parable, Luke xiii. 6, 7, (2.) The
power of faith, whose analogy, or deep mystery, Christ himself expounds.
To this head we may also refer the action of the prophet Agabus, in Acts xxi. 10, H>
who took Paul's girdle, and bound his own hands and feet, to imitate . Paul's captivity
Jerusalem, &c.
J>AET II.] OF PROPHETICAL VISIONS. 229
ARTICLE IV.
OF PROPHETICAL AND TYPICAL VISIONS.
V J
These may be thus distinguished, viz., such as were shown to men sleeping, or waking : to
men asleep, their dreams have been sent from heaven. In these there is a twofold
difference, some are mere, or naked sights or views, which without figures, and the
mystery of types, represent deep things, and future events, such was the dream of Joseph,
Matt. i. 20, and ii. 13 ; of the wise men, Matt. ii. 12. But these concern not this
head ; some are oveipa. a-v^oKixa, or such dreams, which are hidden or involved in figures
and types ; these dreams came sometimes to believers, sometimes to unbelievers.
To the former class belongs ;
First ; the dream of the patriarch Jacob, Gen. xxviii. 12, 13, "And he dreamed ; and
behold, a ladder set upon the earth, and the top of it reached to heaven ; and behold,
the angels of God ascending and descending upon it. And behold, the Lord stood above
it, and said, I am the Lord," &c. Certain interpreters, by reason of the antitype, refer
this vision to the patriarch Jacob himself, making the ladder to signify the journey
of Jacob ; the ascending angels his keepers when he travelled, and the descending
angels when he returned : they say, that God stood on the top of the ladder, since
he is the moderator or governor of the whole affair, because by his providence Jacob
is taken from his parents, led in his journey, entertained by his father-in law Laban,
and led back again. This interpretation, they say, is made by God himself, ver. 15 ;
but Christ is a more sure interpreter, who, John i. 51, makes himself the Antitype of
that vision ; " Verily, verily I say unto you, hereafter ye shall see heaven opened, and -
the angels of God ascending and descending upon the Son of man :" that is, from day to
day, ye shall more and more understand, that I am he who is prefigured in that vision of
Jacob's ladder. That vision holds forth,
1. The personal union of two natures in the Messiah, which prefigured by the
ladder standing upon the earth, whose top reached heaven, denoting the union of
the divine and human nature, by the symbol of the ladder touching heaven and
earth.
2. The fruits, benefits, or blessings, rov \oyov, of the incarnate Word, or the Word
made flesh, expressed by the ladder's touching heaven ; because through Christ, the
ascension or entrance into heaven, is open to all believers, John iii. 14 16, and by
him only, Acts iv. 12. As the patriarch saw but one ladder ; so the going up and the
coming down of the angel denotes, that they were no longer to be hurtful to mankind, but
most friendly : see Luke ii. 9, 13. For they come down as ministering spirits for the help
of the saints, Heb. i. 14, and go up again, carrying their souls into Abraham's bosom,
Luke xvi. 22. Here is also a blessing annexed by the Lord, Gen. xxviii. 14, ." And all
the families of the earth shall be blessed in thee ;" that is, in thy seed. This is that
blessing which comes upon us through Christ, Eph. i. 3, Gal. iii. 8, 9.
3. Here is the principal end for which the land of Canaan was delivered into the pos-
sessions of the posterity of Abraham and Jacob, viz., that there may be a certain seat
or habitation for that people, of whom the Messiah was to be expected.
Secondly ; the double dream of the patriarch Joseph, Gen. xxxvii. 5, &c., which was
expounded by Joseph's brethren, ver. 8, and his father, ver. 10, agreeble to the
event of the thing, as Chap, xli., and the following chapters.
Thirdly ; the dream of Daniel of the four beasts that came out of the sea, Dan. vii.
3, &c., which were types of the four monarchies of the world, viz., the Babylonian, Persian,
Grecian, and Roman, &c.
To the latter class belong,
1. The dream of Pharaoh king of Egypt, Gen. xli. Of the fourteen cows and the
fourteen ears of corn, by which the future state of Egypt, and the neighbouring
country, with respect to fertility, and the scarcity of corn, is prefigured, as Joseph
himself expounds it, chap. xli. 25, &c., and is evidenced by the event, ver. 47,
54, &c.
230. OF PROPHETICAL VISIONS. [BOOK 1,
2. The double dream - of Nebuchadnezzar ; the first is described, Dan. ii. 29, &c.,
viz. of the great, large, splendid, terrible image of a man, " whose head was gold,
his breast and arms silver, belly and sides brass, legs iron, feet part iron part clay, and of
the stone hewn out with hands, which brake them to pieces ; becoming afterwards
a great mountain." By which typical and symbolical image, the four universal king-
doms or monarchies of the earth are again shadowed, or adumbrated, as the prophet him-
self expounds it, Dan. ii. 37, and the following verses.
But by the "stone cut or hewn out without hands," the spiritual kingdom of the Messiah
is denoted, which when these monarchies were in being, began to lift up, or erect itself ;
but at length whatsoever shall remain of the said kingdoms, he will break in pieces
and consume, ver. 44.
So much of visions which appeared to men asleep, such as appeared to men awake
are of a twofold kind, but of the manner of appearance, viz., whether with ecstacy, or
without, is not our work to dispute at present, viz., some have the exposition or interpre-
tation of the types and symbols annexed, and some have not.
Visions of the first sort are to be also differenced, forasmuch as the interpretation of
the vision is taken from the thing itself, or from its appellations or terms, and so it is by
an allusive reason.
Of the first sort are the visions of Jeremiah, chap. xxiv. 1, &c., " of the two baskets of
figs, good and bad ;" by the good figs, the restoration of the Jewish and Christian church
which was to come, is prefigured ; and by the bad figs, the carrying away of Zedekiah
and the people of Israel into captivity, is also prefigured, as it is expounded in the 5th
and the following verses.
The viii., ix., x., and xi. chapters of Ezekial agree in the description of the same vi-
sion of the prophet, which had four parts ; the first part of the vision adumbrates the
wickedness of the' Jews which remained at Jerusalem, chap. viii. The second figures
out the destruction of the citizens in the very city, except those whom God had
marked, as chap. ix. The third prefigures the fire, by which is denoted the flaming
anger and indignation of the Lord, who by plague and famine afflicted the inhabi-
tants before the taking of the city, and after its taking, utterly burnt and destroyed
the whole city, with the temple ; and hence the glory of the Lord departed, as chap.
x. The last denotes the persecution and ruin of those that escaped the burning and
destruction of the city, as chap. xi. So chap, xxxvii. 1, and the following verses, there
is a vision of bones made alive again, and reduced to their former state, by the im-
mission of the Spirit ; by which the restitution of the Jews, and the deliverance of the
universal church, its resurrection from death, and its eternal glory is adumbrated or
shadowed forth, as appears ver. 11 and 23, with the verses immediately following both
places. The vision in the viiith of Daniel, of the two-horned ram, and of the he-goat
with one horn, is expounded by Gabriel, ver. 19, to relate to the kings of Media, Persia,
. and Greece, &c.
Amos vii. 1, 4, 7, is a'relation of certain visions, by which, as by types and symbols, a
famine to come, warlike devastations, and the captivity of all the Israelites after the ex-
tinction of Jeroboam's family is denoted, as it is expounded in the same chapter ; see chap,
ix. 1, where you have a vision, that denotes God's departure from the temple, his for-
saking the Jews, and his most sure judgments against them.
Zechariah i. 8, &c., there is a vision of " A man riding upon a red horse, standing
among the myrtle trees in the bottom, and behind him, red horses, bay, and white," so the
Hebrew ; by which is figured our Saviour Christ, dwelling in the church among the
godly, and angels ministering to him, as chap. i. 18, " the four horns," denote the
enemies of Israel who invaded them, as the Syrians, Assyrians, and Babylonians on one
side, viz., the north ; Ammonites and Moabites from the east : the Edomites and
Egyptians from the south; and the Philistines from the west. The " four carpenters,"
ver. 20, which cast out the horns aforesaid, do figure out those instruments which God
shall make use of, and gather from all parts, to destroy the Babylonians, and those
enemies of the Church, who hindered the building of the temple and the city Jeru-
salem. Chap. ii. 1, there is represented a man, holding a measuring line in his hand,
to measure ' Jerusalem. ; by which the rebuilding of the city in time to come is denoted,
Chap. iii. 1, Joshua the high-priest is represented as a type bf Christ, as is plainly inti-
mated, ver. 8.
PAET II.] OF AN HISTORICAL TYPE, ETC. 231
Chap. iv. 2, there is mention of a golden candlestick, which is a type of the chuvch, and
most precious in the sight of God, the explication of which, with reference to each indivi-
dual member, is given by our Saviour himself.
The flying roll, chap. v. 1, denotes the judgments of God against the impenitent, and
impious Jews. More examples may be read in this and the following chapter.
To the latter class belong the visions we read of, Jer. i. 11, 14, Amos viii. 2, of which
we have spoken before.
We have treated so far of visions, whose antitypes are expounded in the very text ;
but there are others which are not so expounded : therefore we must take their ex-
position either from the circumstances of the text, or from other places of scripture ;
or from the event, compliment, or fulfilling of the prophecy ; such are Isa. Ixiii. 1,
&c. where there is a dialogue proposed by the prophet, between Christ and the church,
respecting his own most blessed passion and merit. And although there is in that place no
direct mention of such a vision, yet the circumstances do fairly intimate it, viz., that such
a vision appeared to the prophet.
In Ezekiel the xlth to the end, we have a typical description of the temple and
city : the antitype of which, is not the city and temple rebuilt by Zerubbabel and Nehe-
miah after the captivity, as the Hebrew rabbies and others have dreamed, but the mysti-
cal temple of God, his true church, and the heavenly and spiritual city, as the learned
doctor Haffenrefferus most learnedly expounds it. Lastly ; the Eevelations of John, in.
which the future state of the church, by divers visions, both symbolical and typical, is re-
presented, the explication or fulfilling of which the event must show, is properly reduced
under this head. So much for prophetical types.
ARTICLE V.
OF AN HISTORICAL TYPE, AND ITS FIBST DIVISION.
AN historical type is the mystical sense of scripture, whereby things acted or done in the
Old Testament, (especially what respected the priesthood and worship of the Jews,) pre-
figured and adumbrated things acted in the New Testament times, with respect especially
to Christ the Antitype, who is, as it were, the kernel inclosed in all those shells of Old
Testament ceremonies, types or actions, &c.
This may be thus distinguished, (1.) that like an allegory, it is either innate, or
natural, or inferred. The innate is that which is expressly delivered in the scriptures,
or when the scripture itself shows or intimates, that some ceremony, or thing trans-
acted, does adumbrate the things related or done in the New Testament, especially
Christ in a mystical sense. This is done, either expressly or explicitly, or tacitly and
implicitly ; or, which is all one, the scripture either shows it expressly, or tacitly in-
sinuates the thing transacted to be a type of Christ ; of the first kind we have many
examples.
The prophet Jonah was swallowed in the whale's belly, and vomited out after three
days, as Jonah i. 17, and ii. 10. This is a type of Christ, who lay three days in the
grave, and of his glorious resurrection, as Christ himself expressly says, Matt. xii. 40, and
xvi. 4, Luke xi. 2 9,. 30.
The brazen serpent which Moses by divine command lifted up in the desert, against
the bitings of serpents, as Numb. xxi. 8, 9, is expressly said to be a type of Christ,
who was lifted up upon the cross, and healing believers of the 'biting of the infernal
serpent, John iii. 14, 15.
The constitution and sacrifice-offerings of the levitical priesthood in the Old Testament,
did typically prefigure Christ the High-priest, as Heb. v , and the following. More ex-
amples may be found upon a diligent search and meditation of the scripture.
Examples of the latter sort are these : the mercy seat, or the covering of the ark
of the covenant, Exod. xxv. 17, which typified Christ, Rom. iii. 25 ; so you may com-
pare Josh. i. &c., with Heb. iv. 8. That the manna was a type of Christ is told us,
John vi. 32, &c. The paschal lamb, Exod. xii. 3, &c., was a type of Christ, as 1 Cor. v.
7, John xix. 36.
The scape-goat, Lev. xvi. 10, 21, was a type of Christ, as John i. 29, 1 Pet. ii. . 24,
so was Isaac, Gen. xxii. 2, 12, with Rom. viii. 32, and Heb. xi. 19. So Sampson, Judg.
232 DIVISIONS OF AN HISTORICAL TYPE. [BOOK 1,
4. . L.. *
xiii. compared with Matt. ii. 23, where that which is spoken of Sampson, Judg. xiii. 5,
is accommodated to Christ the Antitype : yet the phrase NaCwpaios icx^a-erai, " he
shall be called a Nazarene," is not used as some say, respecting the words concerning
Sampson, but to other sayings of the prophets, Isa. Ix. 21, and xi. 1, Zech. vi. 12,
in which the Messias is called **3 5 netzer, surculus, " a branch," whence Nazareth is de-
rived ; hence the Syriac has it mss, Natzerath, or Notrath,* " Matt. ii. 23, and the rea-
son they give is, that it is said it was written, & n-po^Tcof, by the prophets, in the plural
number, &c.
That King Solomon, the son of David, was a type of Christ, appears Heb. i. 5, Acts
ii. 30, and xiii. 22, 23, where the promise made to David, spoken in a literal sense of
Solomon, 2 Sam. vii. 12, 1 Chron. xvii. 11, is referred to Christ.
The first-born son of the Lord, as the people of Israel are called, Exod. iv. 22, when
they were to go out of Egypt, is a type of Christ : the only begotten Son of God,
Matt. iii. 17, who is said to be called from his exile in that nation, Matt. ii. 15, where
1 - that which is literally said of the Israelites, Hos. xi. 1, is accommodated to Christ the An-
titype, &c.
An illated or inferred type is that which is consequently gathered to be such by
interpreters ; this is either by fair probabilities agreeable to the analogy of faith or
extorted, and without any foundation in, or shadow of sense, from the literal sense of" the
text.
Of the first sort, the homily-writers and expositors produce a great many. As the
doings of Sampson in marrying a strange wife, and destroying his enemies by his death,
Judg. xiii. xiv. xv. xvi. chapters ; although no where in Scripture applied to Christ, yet it
is expounded as a type of Christ, who was spiritually, as it were, married to the Gentiles,
and conquered his enemies by dying. More examples are,<Gen. xxxvii., respecting Joseph ;
Numb. xvi. 47, respecting Aaron. See Isa. lix. 2, Gen. ii. 22, 23, Dan. vi. 22, Judg. xvi.
2, 3, 1 Sam. xvii. 49 ; compare ch. xxii. 2, with Luke xv. 1, &c.
Of the latter sort, are the wild fantastical conceits of papists, and some others, who
make types where there are none. For instance, -f Turrecremata makes the Son of
David, yea, Christ himself, a type of the pope of Rome : for he expounds the words,
2 Sam. vii. 13, thus " I will establish the throne of his kingdom for ever :" that is, says
he, I will cause the supremacy, or kingdom of the pope, always to endure, with several
other things of the same ridiculous tenor ; -which we omit as useless to our undertaking.
ABTICLEVI.
OTHER, DIVISIONS OF AN HISTORICAL TYPE.
ANOTHER division of an historical type is this ; some immediately respect Christ, and
some the things that belong to Christ. Of the first sort are such things as prefigure,
and lively set forth his most holy life, his most bitter death, his most glorious resurrec-
tion and exaltation, as in the examples before recited. Of the latter sort are, the universal
flood, in which, by the peculiar blessing of God, Noah and his family were saved, which
is called a figure or type of baptism, 1 Pet. iii. 21, to which Psal. xxix. 10, may be
applied, which, by the power and efficacy of the most precious blood of Christ, saves
men, and is to them the laver of regeneration and renovation of the Holy Spirit. The
parallel of this type, with die antitype, may be read in the learned Gerhard, Tom. 4.
loc. de Bapt. sect. 8.
The bodily circumcision is a type of heart circumcision ; the former is called vepiTo^n
axeipoiroirjros; " the circumcison made without hands ;" the latter irepiro^t) rov Xpis-outhe
circumcision of Christ, Col. ii. 11.
So our divines propose some types of the Lord's supper, as the tree of life in the
midst of paradise, Gen. ii. 9 ; see Eev. xxii. 14, John vi. 53, 54, 55. The bread and
wine brought forth by Melchizedec, and given to Abraham, Gen. xiv. 18, 19. The
paschal lamb eaten yearly (in cwa/wrjiw) in commemoration of the deliverance of the
Israelites from literal Egypt, Exod. xii. 27, with 1 Cor. v. 7, and xi. 24 : the manna,
Exod. xvi. 15 ; the water that came out of the rock, Numb. xx. 11 : the blood of the
* See Piscator upon the place, and Junius iu Parallel/is. f Lib. 1. fummse. Cap. 90.
PART II.] CANONS OB, RULES EXPOUNDING TYPES. 233
covenant, Exocl. xxiv. 8, Hob. ix. 20. The skew-bread, Exod. xxv. 30. The live coal,
Isa. vi. 6 ; the explication of which, amongst other types, may be read in Gerhard, Tom. 5,
de sacr. Euch. sect. 12.
The *types of the New Testament Church, as learned men. say, are Paradise, Gen. ii.
8. Noah's ark, Gen., vi. 14, &c. The calling of Abraham, Gen. xii. 1, Josh. xxiv. 2.
See more examples, Josh. ii. 18, and vi. 23, Psal. Ixxxvii. 1, Gal. iv. 22, Mai. iii. 3. Yet
some of these are reputed allegories rather than types.
Types are either of things or of ceremonies : the types of things done are, when
some actions of holy men in the Old Testament prefigured some things done in the
New. Thus Abraham's offering his son, in obedience to God's command, and love to
him, typified God the Father, delivering his Son to death for the love of mankind,
Kom. v. 8, and .viii. 32. So Joseph's being sold into Egypt, and afterwards advanced,
typified the humiliation and exaltation of Christ, Phil. ii. 6, &c. Ceremonial types are,
when the ceremonies, and whole constitution of the Levitical worship in the old Testament,
prefigured things in the New ; an evident explication of which the epistle to the Hebrews
gives.
ARTICLE VI I.
Canons or Rules expounding Types.
CANON I.
IN prophetical types we must exactly take notice where Christ manifests himself with
respect to his office and merit ; and where he sets forth other divine things, as judgments
and blessings.
The reason of the canon is ; because the son of God, before the fulness of time
was come, Gal. iv. 4, did at sundry times, and in divers manners iro\v^e^cas : iro-
Xvrpovtos j adumbrate and make himself manifest, with his merit and passion to the
fathers and prophets of the Old Testament, partly by plain promises, and partly by
typical visions, and thus he " rejoiced in the habitable parts of the earth," Prov. viii. 31.
In which respect he is said to be " A Lamb slain from the foundation of the world," Kev.
xiii. 8. For the general understanding of these types, the learned give this rule :
" Whatsoever text of the Old Testament treats of the grace of God, of propitiation, re-
demption, benediction, and destruction of enemies, so that the light and explication of it
may be found in the New Testament, or that the circumstances and emphasis of the words
themselves discover it ; that text is to be expounded of Christ, together with his merit and
passion.
Thus the vision of Jacob's ladder, Gen. xviii. prefigures Christ, the true ladder,
by which the saints ascend into heaven, as appears by the circumstances of the text
which treats of the propitiation of God, his divine protection, and his blessings upon
the faithful posterity of believers ; besides, Christ applies this to himself, John i. 51.
Isa. Ixiii. 1 6. Theie is a prophetical colloquy, which respects not only Christ, but also
his most bitter passion, and most glorious victory ; for, (1.) The text discourses of the
propitiation of God, the redemption of men, and the destruction of enemies. (2.) The
three foregoing chapters expressly treat of the merits and blessings of Christ. (3.) It
is expounded of Christ, Rev. xix. 11, 13, 15. (4.) The circumstances of the text, and
the emphasis of the words clearly evidence it to be as before expounded : of which more
in another place.
CANON II.
Tliere is oftentimes more in the Type than in the Antitype.
lib. 2. chap. xl. says thus : " A type and image (of a thing) is sometimes
different from the truth, according to its materiality and substance ; but according to the
habit and lineament it ought to keep a similitude, and to show by things present, things
2 H
2-34 CANONS OR RULES EXPOUNDING TYPES. [BOOK 1,
which are not present." The reason of the canon you have, art. 6. God designed one
person or thing in the Old Testament to be a type or shadow of things to come,
not in all things, but with respect to some particular thing, or things only ; hence
we find many things in the type, which are not to be applied, to the antitype* which
it typifies in some certain thing only, not in all, especially the failings and sins of the
saints of the Olcl Testament, who did typify Christ, are by no means, neither ought they
to be attributed to the most holy and unspotted Jesus. For as a picture may represent
all the lineaments of the party pictured exactly, although there may be some accidental
spot in it, that is not in the person. So the life of the saints may be a type and image of
Christ, although they are liable to frailties and infirmities incident to human nature,
which are no representations of any thing in Christ. The use of this canon is shown
in the epistle to the Hebrews, where the priesthood and ritual sacrifices of the Old Testa-
ment are fairly accommodated to Christ the Antitype, yet that there were many things
in that priesthood which do not quadrate ; as that the priest was to sacrifice for his own
sins, chap. y. 3, which does not quadrate with Christ, chap. vii. 27 ; that priesthood was
aa-Oeves KO.I avcact>e\es, weak and unprofitable, chap, vii.' 18, and there were many priests,
neither' of which can be applied to Christ, who made all perfect and unchangeable, chap,
vii. 24, 25.
CANON III.
There is oftentimes more in the Antitype than in the Type.
CHRYSOSTOM, Homil. 61, on Gen. says, "It is necessary that the figure have less in it
than the truth, because otherwise it would not be a figure of things to come." The
reason of this canon is the same with the foregoing. For since no one type can ex-
press the life and particular actions of Christ, therefore there is altogether more in the
antitype, or other thing adumbrated, than can be found in types. And when we say
that there is more in the antitype than the type, it is to be understood, not only with
respect to the thing, but also with respect to the manner. Of this Moses and Joshua
were examples, each of whom was a type of Christ. Moses typified Christ as a Ee-
deem'er, and Joshua typified him, as he brings his people to heaven, their true country.
But the manner varies in both places, and in that respect there is much more in the An-
titype than in the type. In the type there is only a bodily or human deliverance ; in the
Antitype an heavenly and a spiritual. In the type there is only a simple or single re-
demption ; in the antitype such a redemption, as is made (intercedente \vrpu~) by a re-
deeming price, viz., the blood of Christ, Eom. iii. 24, 25. The redemption in the type,
and the introduction into the land of Canaan is made by Moses and Joshua, as by the
ministers of God, Heb. iii. 5. In the Antitype our redemption and salvation is wrought
by Christ, as (per atnov rrjs a-carripias'} by the principal Author or cause of salvation, Acts
iii. 15, and iv. 12, Heb. v. 9. So Moses, when he is called ^ecn-T-ns, mediator, Gal. iii.
10, may be termed a % type of the mediatorial office of Christ, with respect to the thing
itself; although there be an eminent disparity in the manner. Moses is called a me-
diator, because of his office of interpreting and teaching, Exod. xix. 3, Deut. vi. 6. But
Christ is not only a Mediator in that respect, but for the great blessing and benefit of his
satisfaction, 1 Tim. ii. 5, 6.
C A N N I V.
There must be a fit application of the Type to the Antitype.
THIS application, besides other things, if it be inferred, comprehends this also, that
there may be a comparison made betwixt the type and the antitype, as far as
the scripture and the analogy of faith will bear it. Here Bellarmine faulters egve-
giously, lib. I . de Missa cap. 9, where going about to prove that there is a true sacri-
fice offered in their mass, he wrests the type in the Old Testament, Gen. xiv., in the
history of Melchizedec. For whereas this is a figure of Christ in a peculiar respect,
Psal. ex. 4, Heb. vii. 17, and that he truly sacrificed bread and wine, Gen. xiv. 18, lie
PART II.] CANONS OB RULES EXPOUNDING- TYPES. 135
concludes it necessary, that Christ also sacrifice bread and wine, &c. But besides this
that Articles of faith are not to be proved by typical accommodations, (if not in the
scriptures, as this is not,) but by certain and illustrious evidences of scriptures, which.
Bellarmine* himself grants. We will encounter this papistical quibble, and affirm, that
this application of. the type to the antitype is not only in the least little consonant to
scripture, (for the parallel is quite otherwise proposed, Heb. vii.) but quite contrary to it,
and a disparagement to, if not a justling out the only sacrifice of Christ and his ever-
lasting priesthood.
CANON V..
When there are many partial Types of one and the same tiling, then we are to judge not
from one Antitype, but of all jointly taken.
THE reason of this canon depends upon the forgoing canons. For inasmuch as the
things of the New Testament are prefigured in the old, iroKv^egtas, " At sundry times,
and in divers manners," Heb. i. 1 : therefore if a right judgment of the thing prefigured
ought to be made by types, we must not examine or meditate upon one type singly, but
many of them together. Here Socinus and his followers err when he parallels the re-
demption and mediation of Moses, with that purchased and done by Christ. But besides
that Moses is here a type of Christ only with respect to the thing, (ratione rei) but not
(ratione modi) with respect to the manner, as we said, Canon 3. For we may allege
that we bring our judgment according to the Canon concerning our redemption by Christ,
and his mediatorial office, not from that single type of Moses, but from others joined with
it. For the manner of our redemption, which consists of the appeasing of divine wrath
and satisfaction for our sins, was more proxi isately. and immediately, though not fully
adumbrated by the sacrificial types, chiefly the scape-goat, Lev. xvi. 21. The red heifer,
Numb. xix. 2. Nevertheless you are to note here, that the grand foundation of our belief
in this point, is not built upon types, but upon clear scripture texts, that unfold the mystery
of our redemption.
CANON VI.
In expounding the types of the Old Testament toe are to examine accurately, whether the
shadow, or the truth, represented by a shadow, lie proposed ; that is, whether the prophets
prophesy of Christ under the umbrage or shadow of types, or in express terms, viz.,
speaking of our Saviour in a literal sense.
THE reason depends upon that custom of prophetical speech, yea, of God himself,
speaking by the prophets, by which they are wont to make a sudden transition
from, the type to the antitype, from a corporeal to a spiritual thing ; and when the
speech is of another thing, to turn themselves to Christ, the kernel, as it were, of the
scripture, and prophesy of him, not under the shadow of types, but in express terms.
As for instance, it is said, Psal. ii. 7, " Thou art my Son, this day have I begotten thee."
Calvin, in his commentary upon this psalm, says, that it is to be understood literally of
David, but typically of Christ. So the place, Micah v. 2, But thou Bethlehem Ephrata, <
&c., " out of thee shall come forth unto me a ruler," or captain. This the same Calvin
expounds not literally of Christ, but of some political governor, as a type of Christ. "When
yet these, and all texts of the same purport, are to be understood of Christ literally, which
the coherence and scope of the text does clearly prove, &c.
CANON VII.
The wicked, as such, are by no means to be made types of Christ, 8$c.
THE adultery of David, and what is related of the two harlots, and the incest of
Ammon and Thamar were accommodated by certain writers to Christ, as Azorius
* Lib. 3, de o. d. cap, 30.
238 . CANONS OR RULES EXPOUNDING TYPES. [BOOK 1,
the Jesuit,* and Cornelius a Lapide. -j~ But those are impious and groundless conceits,
as the most of the learned affirm. Gretzer the Jesuit, lib. 1, de Cruee, Cap. 6. affirms,
that the oak, in which Absalom did hang hy the hair of the head, is a figure or type
of the cross of Christ ; and that Absalom prefigured Christ. This man is certainly a
very daring and nonsensical type-maker, to make such an impious typical explication.
For Absalom received just punishment for his rebellion against his father, &c.
It cannot be denied but that the punishments of some malefacters are accommo-
dated to Christ as an Antitype. Gal. iii. 13, " Christ hath redeemed us from the curse
of the law, being made a curse for us : for it is written, cursed is every one that hang-
eth on a tree." In which words he gives, not obscurely, the typical sense of Deut.
xxi. 23, (which is, with respect to the fact itself, or the civil punishment, or with re-
spect of the cause or ce'remonial reason added. J) In the said place of Deuteronomy
the body of the person hanged, is commanded to be taken clown and buried, for
this reason, because he that is hanged is accursed of God. For otherwise neither ac-
cording to the law of nature, nor according to the civil law, neither of himself, is
he that is hanged, accursed or execrable to God. Doubtless therefore by this cere-
monial or Levitical JStiology (viz., a rendering a reason) [in respect of which the per-
son hanged, is said to be accursed in the sight of God, as things of old were according
to the Levitical ministration.] Kespect is had by Moses to Christ the Mediator, as
the apostle expounds it in the aforesaid place, " He is made a curse and sin for us,"
2 Cor. v. 21. For .though the reason, or occasion of hanging, in the Old Testa-
ment, be vastly different from Christ (for they that were hanged then, were hanged for
their own crimes, but Christ bears the punishment of other men's sins imputed to
him ;) yet, in hoc ipso tertio in this very third, or meaning, they are types of Christ,
inasnmeh they were accounted ceremonially accursed by God. See 1 Pet. ii. 24.
Deut. xxi. .
CANONVIIL
One ihing is sometimes a Type and figure of two tilings, even contrary tilings, but in
divers respects.
THUS the deluge, wherein Noah was saved, was to believers a type of baptism, but in re-
gard the wicked were drowned in it, it typified the damnation of reprobates at the great
day. To this head some refer the place where Christ; who is called a rock and a corner-
stone, is said to be to the godly a rock or stone of salvation, but to the wicked a rock of
offence. So Christ is called a lion for his strength ; but the devil is so called for his
cruelty. But the two latter are rather a different explication of one metaphorical appel-
lation with respect to different or divers things.
CANON IX.
In types and antitypes an enallage, permutation, or change, sometimes happens, as when the
thing figured and adumbrated takes to itself the name of the figure, shadow, or type :
and on the contrary, when the type and, figure of the thing represented takes to itself the
name of the antitype.
EXAMPLES of the first sort may be read, Ezek. xxxiv. 23, and xxxvii. 24, Hos. iii.
5, where Christ is called David, who in many things was a type of Uhrisfc. John
i. 29/36., Christ is called a Lamb, because the paschal lamb, was an eminent type
of him : thus he is called our passover 1 Cor. v. 7, Rom. iii. 25. Christ is called
i\a>r-npiov, the propitiatory or mercy-seat, not because of the propitiation he made for our
sins, 1 John ii. 2, but because the covering of the ark of the covenant (which the LXX
render by i^asrjpwj/, and Moses calls msa) was a type of him.
The New Testament church is frequently called Sion, Isa. ii. 23. Jerusalem,
Gal. iv. 26, Rev. xxi. 2, because these were types of it. The ministers of the
* Li.!}. 8. Cap. 2. imtit. Moral. t In Prcefat. Pent. Can. 40.
J Respectu airwv sive rationis addUce ceremonialis.
II.] CANONS OR RULES EXPOUNDING- TYPES. - 237
Gospel are called the sons of Levi, say some, for the same reason, viz., that they typified
these ; but this is disputed. Of the latter kind you may read examples, (1.) In pro-
phetical types, when the name of a person or thing (which properly agrees with the an-
titype, for which the type is proposed) is given or attributed to any, as Isa. vii. 3, and
viii. 1, 3. So the honest wife of Hosea the prophet, and his children born in lawful wed-
lock, by the command of God, are called " A wife of whoredoms, and children of whore-
doms," Hos. i. 2, because of the Israelites, who were the antitype, and guilty of this, viz.,
spiritual whoredom. See ver. 4, 6, 8.
(2.) In historical types, as when hanging was called in the Old Testament the curse
of* the Lord ; because it was a type of Christ, who was made a curse for our sins, Gal.
iii. 13. See Isa. xlv. 1, with ver. 8.
To conclude with a general canon, tar avd\oytw } Imagines gerunt Nomina sui protoiypi,
that is, pictures or figures are called by the names of the persons they represent ; as,
Ctesar's statue or picture is called Caesar : And so of others. See Gen. xli. 26, Dan.
viii. 20, &c.
238 -THE NATUBS AND DEFINITION OF A PARABLE. [BOOK
OF PAEABLES.
Wherein shall be given, (1.) The definition of the Word and Thing. (2.) Its Division.
(3.) Canons respecting it.
1. A PARABLE is called so, wp arapapa^eiv, which, besides other significations, which this
subject is unconcerned in, (for it signifies objicere, conjicere,detorquere, committere, appropin-
quare, transmittere, &c.,) denotes conferring, comparing, or the collocation of different
things. Jerome * calls it a similitude, because, as a previous shadow of truth, it re-
presents it. Tossanus says, that it denotes the comparison of heavenly things with
earthly ; it answers to the Hebrew word ton, Mashal : properly and strictly, it signifies
an artificial narrative of a thing done, to signify another thing. So Glassius says.
2. As to the different significations of the word, it is, (1.) used to denote any
similitude or comparison whatsoever, Matt. xxiv. 33, Mark iii. 33, where the word
-arapa.po\ri } a parable, is used. (2.) It is used to signify any thing obscurely and figu-
ratively expounded, as Matt. xv. 15, where Peter calls the words of Christ a parable,
wapa.po\riv } yer. 11, which is expounded verse 17 30. (3.) It is used to denote a pro-
verb or adage, as Luke iv. 23, where that vulgar and over-woven saying of the common
Proverb, Medice cura teipsum, physician heal thyself, is called a parable. (4.) For a
type of the Old Testament, prefiguring a thing in the New, Heb. ix. 9, and xi. 19, where
the word, which we translate figure, is in the Greek Tra.pa&oK-n, parable. (5.) For special
doctrine, which yet is to be understood more universally, and extended more largely, so
Luke xiv. 7. (6.) It is taken properly and strictly for an artificial narration of a thing,
as it were, transacted, to signify another thing, as Matt. xiii. 3, 10, 13, &c., xxii. 33, 45,
and xxii. 1, with several other places, of which you may read more in the former part of
this work.
. 3. As to its 2wwi;/a, the appellations of a parable are Hebrew and Greek. The
usual word in the Hebrew is ton, Mashal (according to the Syriac and Chaldee vbno, the
letter to being changed into n, as Matt. xiii. 18, 24, xv. 15, xxi. 33, 45, and xxii. 1,
Mark iii. 23.) from the root ton, which signifies to rule or liken (or assimilate) that so
the original signification of ton might be nvpta jfw/j.n, a ruling sentence, viz., an eminent
and authentic saying, or a similitude and comparison. This Hebrew word denotes-f- (1.)
The comparing of one thing svith another, as Ezek. xxiv. 3. (2.) A famous or re-
ceived saying, as 1 Sam. x. 12, Ezek. xviii. 2. (3.) An obscure saying that needs ex-
position, Ezek. xx. 49, see xxi. 5. (4.) A thing gravely spoken, and comprehending
great matters in a few words, Job xxvii. 1, Numb, xxiii. 7, 18, and xxiv. 3, 1 5, so Psal.
xlix. 15, and Ixxviii. 3. (5.) That which is sad and complaining, or grievous mourning
and lamentation, Micah ii. 4. (6.) That which is ironical and insulting, as Isa. xiv. 4,
Jer. xxiv. 9, Deut. xxviii. 37, 1 Kings ix. 7, Hab. ii. 6, Prov. i. 1, with verse 6. The
sentences of Solomon are called 'ton, parables or proverbs, Prov. i. 1, &c. As for New
Testament instances, peruse Matt. xx. 1, &c., John x. 6, &c.
II. The Nature and Definition of a Parable.
1. Some say that a parable is a continued metaphor, or an allegory of words
which is a continuation of tropes, especially metaphors ; of this mind is Azorius,
Gillius, Morton ; but this is not right, for several reasons showed by the learned
Glassius, p. 440, to which we refer. A parable, according to Jerome, is a comparison
made of things differing in nature under a certain similitude. Varinus describes
napaftoXt) irapa.6ta i i.s es'iv ofj.oica/j.a.TiK7)em cra<pT]veia Ttav vTroKetfj-evcav: i. Q. j parable is
comparison, signifying a similitude in order to explain, or make the things treated of per-
spicuous.
* Tom. 3. Epist. 151. ad. Algasium, q. 6, p. 359.
f In these texts the Hebrew word signifies parable.
PABT II.] CANONS OF PARABLES. 239
define or describe a parable thus : a parable is a similitude or comparison, by
which some certain affair or thing is feigned, and told, as if it were really transacted, and
is compared with some spiritual thing, or is accommodated to signify it.
A parable differs from an history, (1.) with respect to the object : for history is a
narrative of things really done ; but a parable only of a thing feigned, and adapted to
instruct, which yet is not a lie, as Augustine well says, lib. 2. Qucest. Evang. q. 41, Non
omne quod fingimus mendacium est, sed quando id fingimus quod nihil significat, tune est
mendacium. Cum autem fictio nostra refertur ad aliquam significationem, non est menda-
cium, sed aliqua figura veritatis. Alioquin omnia, qucs a sapientibus et sanctis viris, vel
etiam ab ipso Domino jigurate dicta sunt, mendacia deputabuntur, quia secundum usitatum
intellectum non subsistit veritas in talibus dictis. Hence Horace says,
Ficta voluptatis causa sunt proximo, veris.
And if fables, accommodated to teach or instruct, are not lies, much less are parables.
2. They differ with respect to use : an history gives you a plain simple narrative. A
parable does not only tell a thing as if really done, but has withal some reference to. some
other thing in order to instruct, either implicitly or explicitly.
A parable differs from an example, which the Greeks call paradeigma. For an example
is but part of an history, when a thing, rightly done, is defended or justified from in-
stances or practice of the like thing done before : or when a thing ill done is demonstrated
by a like example. Thus Christ excuses Ms apostles when accused for plucking the ears
of corn on the sabbath, Matt. xii. 1 4, by the example of David's eating the shew-bread,
1 Sam. xxi. 6 ; compare Matt. xii. 41, 42, Luke xiv. 1, &c., and x. 29, 30, &c., where
you have the parable of him that fell among the thieves. See also Luke xvi. 19, the par-
able of the rich man and Lazarus, &c.
The division of parables is thus. In a parable there are two parts. The first is
the thing brought as a similitude : the second is the application of that thing, which
is, as it were, the marrow, kernel, or mystical sense of it. In scripture we find
three sorts of parables. 1. Some relate a thing done and produced as a similitude, as
the parable of the leaven. 2. Some relate to a thing not done, but of which there may be a
possibility or probability ; as the parable of the householder, Matt. xx. 3. others relate
to a thing impossible ; as when the trees went to anoint (or choose) themselves a king,
Judg. ix. 8.
More examples of parables read in Matt. xiii. 3, &c., Luke viii. 4, &c., Matt. xxii. 2,
&c., respecting the fourfold seed ; the tares ; and marriage of the king's son. Mark
xiii. 34., " The man taking a far journey."
CANONS OF PARABLES.
I. PARABLES are more frequently used in the New than in the Old Testament. In
the Old Testament are these parables, Judg. ix. 8, applied ver. 16, 2 Sam. xii. 1, the par-
able of Nathan to David; Isa. v. 1, the parable of the vineyard, expounded, ver. 7, Ezek.
xvii. 2, &c., the parable of the two eagles, explained, ver. 12, Ezek. xxxiii. 2; of the
watchman, applied to the prophet, ver. 7.
In the New Testament are these parables, Matt. xiii. 3, &c., Mark iv. 3, &c. Luke viii.
4, &c. Matt. xiii. 24, &c. Mark iv. 26, &c., Matt. xiii. 31, Mark iv. 30, Luke xiii. 18, 19,
Matt. xiii. 33, Luke xiii. 21, Matt. xiii. 44, 45, 46, and xviii. 23, Luke vii. 41, John x.
1, Luke xii. 16, 42, Matt. xxiv. 45, Mark xiii. 34, Luke xiii. 6, and xiv. 16, Matt, xviii.
2, Luke xv. 4, 8, 11, xvi. 1, and xviii. 2, Matt. xx. 1, Luke xix. 11, Matt. xxi. 28, 33,
xxii. 2, and xxv. 1, 14, &c.
II. Christ with good reason used a parabolical way of preaching The reasons partly
concern God, viz., a fulfilling of the Scripture, as Matt. xiii. 34, 35, with Psal. Ixxviii.
2. Or, secondly, men,' who are teachable and godly, (1.) For their information, Mark iv.
33, John iii. 12. (2.) To excite and stir up a fervour in them of being taught, as Matt.
xiii. 9, Mark iv. 9, Luke viii. 8. See Matt. xiii. 10, Mark iv. 10.
Sometimes they are used to stubborn and unteachable men, who despise the word,
to inform them, stir them up (peruse Matt. xiii. 9, with Psal. xlviii., 2 Tim. ii. 25,) to
240 CANONS OP PAKABLES. [BOOK 1 (
check and convince them, Matt. xii. 33, 40, 41, 43. See Luke vii. 43, 2 Sam. xii. 6, 7
1 Kings xx. 3942, Matt. xiii. 11, Mark iv. 11, 12.
III. In parables, if they he taken entirely, there are three things, the root, the hark,
and the sap or fruit. The root is the scope to which it tends, the bark -is the sensible
similitude, and the sap or fruit is the mystical sense, &c.
IV. In the right explication and application of parables the scope of them is prin-
cipally to be heeded, viz., the drift of the Spirit, which may be gathered from foregoing
and subsequent things, with which it has any connexion. See Matt. xx. 16, xix. 30, and
xiii. 31, 32.
V. In parables, there is no necessity of being too sifting and anxious about every single
word, nor ought we to expect a too curious adaptation or accommodation of it, in every
part, to the spiritual thing inculcated by it : but only to mind the applicatory part : as the
edge of a sword is only designed to cut.
VI. Parabolical theology is not argumentative : that is, any exposition or accommoda-
tion of them beyond their native scope, or wherein the interpretation disagrees with the
analogy of faith, or where it is superstitiously wrested ; this is like the " wringing of the
nose, till it brings blood," Prov. xxx. 33.
VII. It helps very much in the understanding of parables, if men know the natural
properties of such things, arts, or mysteries, as are proposed in the similitudes. As what
treasure is, what a jewel or pearl is, what mustard, tares, &c., are.
VIII. "Whereas it is frequently said, that the kingdom of heaven is like this or that
thing, we are not to understand that it is so in all its parts, or in every respect, but
only in such things as are declared in the similitude. So Christ is compared to a thief,
only in this respect, because he comes in a time when unlocked for, or when unexpected;
Luke xii. 39.
IX. All parables do not conclude in the same, but in a different manner. Some from
likeness (a simili) as the seven parables, Matt. xiii. Some from things unlike, as that of
the unjust judge, him that desired three loaves, and the unjust steward, &c.
METAPHORS, ALLEGORIES, SIMILES,
TYPES, ETC.,
BESJPECTING
/Ettm; tlje jFrat tomi in tjit Crhufy
BOOK II.
GOD A FATHER
THE title of Father is attributed to God in a four-fold respect :
1. As lie is the eternal Father of our Lord Jesus Christ, who is his only-begotten Son,
John i. 14, Eph. i. 3.
2. As he is the Father of Adam, and all his natural offspring in respect of creation,
Luke iii. 38.
3. As he is the Father of mercies, all flowing from his bountiful hand to the creature,
2 Cor. i. 3, Eph. iv. 6.
4. The Father of all good men in respect to adoption and regeneration wrought in them
by the power of his grace, Rom. viii. 15, Gal. iv. 6.
The word Abba is a Syriac word (a,) and is derived from the Hebrew i Ab, from
ms to will or acquiesce. It is only found in three places in scripture; as Mark xiv. 36,
Rom. viii. 15, Gal. iv. 6, and in all those places the * Greek word, WCCTTJ/J a Father, is
joined 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 observed, that this is the first word
that usually children speak, which carries a spiritual allusion.
f "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 Syriac and Greek, carries
an emphasis, signifying that God is always a Father, and that the invocations of his child-
ren should be put up with earnest geminations, and vehemency of desire.
Jerom .makes the latter an interpretation of the former, as Rev. i. 7, va.i KO,I ap-riv,
even so, and Amen ; where the first is the explication of the second, being a Hebrew
word.
In the ensuing parallel we take the title Father in the feurth respect above mentioned ; 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. Ms spiritual or adopted children, as worldly parents
have of their natural offspring ; and in what degree of paternal eminence God excels them,
shall be showed in the disparity.
* Voci a@j3a statim. addilur vocula e|rj79jTiK7j o trar-rip, ftiodfit, ut Scriptura testelur, Dtium perlinere
d Graces. Glaff. Phil. Sacra, p. 305.
t Q'iidem suavi allusione dicam Abba voce, qua; retro eodem. modo legitur, usum esse A/jostnJum^ hie et
"lias, ut iiinueret .Deuni pioraai ense fiatreni ett.am.si ab Us averstis esse nideainr in cruce et culumitalibut
id. ibid,
2 i
242
GOD A FATHER.
[BOOK ii.
METAPiiOE.-
PARALLEL.
I. A FATHER gives being to his
children, as Jacob begat the
twelve patriarchs, Acts vii. 8, Exod.
i. 5 ; hence his posterity are said
to proceed out of his loins; Gen.
I. GOD is the Author of spiritual being to his
people: "of his own will begat he us with
the word of truth," James i. 18, " blessed be the
God and Father of our Lord Jesus Christ, which
according to his abundant mercy hath begotten us
xlviii. 5, and are called his issue, or again unto a lively hope," &c. 1 Pet. i. 3. Hence
offspring. believers are called his children, begotten by his
' holy word and Spirit.
II. A Father makes provision for II. God, the spiritual Father, nourishes, and
the nursing, nourishment, and bring- with paternal tenderness ' brings up his children,
ing up of his children. Isa. i. 2, hence it is said, they are borne up by hint
from the belly, and carried from the womb," Isa.
xlv. 3 ; " to be laid to the breast like new-born babes, that they may receive the sincere
milk of the word," 1 Pet. ii. 2.
III. Fathers clothe their chil- III. God clothes his saints " He that so clothes
dren ; Jacob made Joseph a coat the grass of the field, shall he not much more clothe
of many colours, Gen. xxxvii. 3 ; you, ye of little faith ?" Matt. vi. 30. He clothes
they allow, not only for necessity, them with the garments of salvation, covers them
but also for ornament, that they may with the robe of righteousness," Isa. Ixi. 10, and
take the more delight in them. adorns them with the graces of his Spirit, and
evangelical holiness, that he might take the more
delight in them.
IV. " God so loved his children, that he sent
his only begotten Son to save them," John iii. 10 ; in
love to their souls be delivers them, Isa. xxxviii.
17; " they are precious in his sight, and honourable,
and therefore he hath loved them," &c. Isa. xliii. 4 ;
"like as a father pitieth his children, so the Lord
pitieth them that fear him," Psal. ciii. 13.
"V. God saves and defends his children from their
soul-enemies, as sin, Satan, spiritual wickedness in
high places, which without his help would be too
strong for them, Psal. lix. 9, 16, and Ixii. 2, Eph.
vi. 12, Psal. xciv. 22, therefore he covers them with
his wing from the rage and malice of persecutors :
warns not to wrong them at their he is always ready to take their part, "If it had not
peril. 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 110 harm," 1 Chron. xvi. 20
22, Psal. cv. 14 15, Gen. xii. 17, and xx. 3.
VI. The thoughts of a tender VI. God is exceeding tender and thoughtful of
Father run out most towards his the babes and weak ones among his people, and
weakest children, who are least able gives particular charge concerning them unto his
ministers " Strengthen ye the weak hands, and
confirm the feeble knees." Isa. xxxv. 3, Heb. xii. 12.
look after them, to take particular And in another place, " Comfort the feeble-minded,
care of them. support the weak," 1 Thess. v. 14. 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," Isa. xl. 11.
VII. A Father provides food VII. God provides food for his people, and
and physic for his children : whatsoever else they want " The young lions do
if they ask bread, he will not give lack and suffer hunger, but they that seek the Lord
them a stone ; nor a serpent, if they shall not want any good thing," Psal. xxiii. 1, 2,
ask him a fish, Matt. vii. 9. 10. and xxxiv. 8 10. ' There is no want to them
How ready was the nobleman to thatfearhini: He abundantly blesses Sion's provision,
eek Jesus from place to place, and satisfies her poor with bread," Psal. cxxxii. 1 ; '>-
IV. A Father dearly loves, high-
ly esteems, and greatly pities his
children : if they are sick, or under
any calamity, his tender and com-
passionate bowels yearn with pity
and sympathy to them.
V. A loving Father protects and
defends his children from hurts, in-
juries, and abuses, to the utmost
of his power, taking their part,
and vindicating their innocency
against all their enemies, whom he
to help themselves, giving special
charge to such as are intrusted to
BOOK II.]
GOD A FATHER.
243
METAPHOR.
that he might heal his sick son at
Capernaum ? John iv. 46.
PARALLEL.
gives meat to them that fear him, for he is ever
mindful of his covenant He provides physic for
their soul diseases " Bless the Lord, my soul,
(says David) who forgiveth all thine iniquities, who healeth all thy diseases," Psal. ciii.U, 3.
VIII. A Father takes delight to VIII. The Lord takes great delight to hear his
little children (his babes in Christ) learn to pray,
and open their wants to him; and though they
stammer out a request or sigh, or lisp. out a peti-
tion, he is willing to hear and answer them, Prov.
xv. 8, xi. 20, and xii. 22, Isa. Ixi. 1, Luke iv. 18,
Isa. xii. 3. " His Spirit helps their infirmities, (for
they know not what they should pray for as they
ought) and inaketh intercession for them with un-
utterable groans, Bom. viii. 2Q. " Though (like
the prophet) they chatter like a crane," yet he
will not despise them, Isa. xxxviii. 14, but rather
lend his ear to them, than to the vain pomp and empty ceremonies of formalists, and the
specious performances of the hypocrite, Prov. xv. 8.
hear his young children learn to
speak ; and is better pleased at their
endeavour to express their minds,
(though in lisping, stammering,
or inarticulate language) than in
the- most florid rhetoric, or quaint
deliveries of others : and will an-
swer their request, before the
most peisuasive oratory of strangers.
IX. A Coving and discreet Fa-
ther proposes himself as a pattern
and example of good to his chil-
dren, and exhorts them to imitate
him.
IX. God is proposed by Christ as a holy pattern,
Lev. xix. 2, xi. 44, and xx. 7, and example
to his saints, " Be perfect, as ynur Father in
heaven is perfect," Matt. y. 48. And in another
place, "Be ye merciful, as your Father also is
merciful," Luke vi. 36. God is not soon angry,
but patient and long-suffering, so should his children be, &c. i. 11.
X. A father loves those children X. The Lord God loves such of his spiritual
best that are most like him. children best, who walk closest with him, who are
holy as he is holy, pure as he is pure, 1 Pet. i. 15 ;
who "are changed into his image," 2 Cor. iii. 18, made partakers of the divine nature.
Daniel was greatly beloved, Dan. ix. 23, 2 Pet. i. 4, and David recorded to be " a man
after God's own heart." Acts xiii. 22, by way of eminency ; and John is called the beloved
disciple, after the same manner : for it is agreeable to reason and equity, that where there
is the nearest similitude, there should be the dearest love and union.
XI. A Father takes care to edu- XI. None teacheth like the heavenly Father,
cate his children, and instruct them 1 John iii. 2, 3, John i. 7 ; none more careful to
in all points of manners and good tram up and instruct his children in right ways :
behaviour in the various cireuin- he hath given them Ms holy word, which is able to
make them wise to salvation, Psal. xxv. 4, and
xxvii. 11, 2 Tim. iii. 15. 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," Luke xii. 49, Eph.
iv. 11, Neh. ix. 14, Isa. xxviii. 10. He teacheth
the hand to war. It is he only that teacheth to
profit, Isa. xlviii. 17. La a word, he hath given them the Lord Jesus, " in whom are hid all
the treasures of wisdom and knowledge," Col. ii. 3.
stances of their lives, at home and
abroad ; towards superiors, infe-
riors, and equals, towards friends
and enemies, and toward each
other ; giving them precepts of
good learning, and other qualifi-
9ations suitable to their rank 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.
Isaac cries to his Father, and he
answered, " Here am I, my son,"
Gen. xxii. 7.
XII. The ears of the Lord are ever open to the
cries of his children: -'Ask arid ye shall receive,"
&c., " whatsoeverye shallaskinprayer,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." 2 Cor. vi.
3, Col. i. 28, Exod. iv. 15, Psal. xxv. 8, 9, 2 Sam. xxii. 35, Psal. xviii. 34, Col. ii. 3,
Psal. xxxiv. 15, 1 Pet. iii. 12, 1 John v. 14, 15, Matt. xxi. 22, and v. 42, .1 John
iii. 22, Matt. vii. 7.
2 i
244 , GOD A FATHER. [BOOK II.
METAPHOR.- PRALLEL.
XIII. If a prudent Father grants XIII. The Lord God knows what is best for
not his childrens' request, it is be- his children, and never fails to supply them, if
cause he knows they ask things that they ask in faith. He never refuses, but when
are not good for them, but such as they ask amiss. " Ye ask, and receive not, (says
would prove in conclusion hurtful, the apostle James) because you ask amiss." Luke
and prejudicial. vi. 40, John xvi. 23, James i. 5, 6, and iv. 3.
XIV. If a tender parent sees his XIV. The heavenly Father, when Israel would
children play with any hurtful be going on in a course of idolatry and sin, tells
thing, or to be fond of that which them, " he will hedge up their way with thorns,
may wound, kill, or destroy them, he and make a wall, &c., that is, to stop Israel's pur-
takes it away from them. suit,insomuchthatsheshallnotovertakeherlovers,"
Hos. ii. 57, and-vi. 7. See Burroughs on this place.
As the Lord has a hedge of protection to secure his people from evil, Isa. v. 5, Job
i. 10, so he has a hedge of affliction to keep them from evil. The hedge of 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 a hedge, in a way of mercy, to keep his children from evil,
the pursuit of which would ruin them.
XV.. Fathers take care of their XV. -The Lord God, in seeming absence or dis-
children, and are mindful of their tance from his children, never forgets them, but
welfare, when at the greatest dis- has them in continual remembrance, as in the case
tance. of Ephraim, Isa. xlix. 15, Jer. xxxi. 20.
XVI. A Father overlooks the XVI. The heavenly Father overlooks the frail-
' common weaknesses and infirmi- ties and miscarriages of his children through Christ,
ties of his" children, and pardons for he accepts of a willing mind, 2 Cor. viii. 12,
them upon their humble applica- Heb. viii. 12, and highly prizes sincerity. He is
tions for it. merciful to their unrighteousness, and their sins
and iniquities will he remember no more, 1 John
i. 8, Jer. iii. 13 ; he is free to pardon the penitent and humble confessor, Psal. xxxii. 5.
XVII. A loving Father is much XVII. What a lamenting prosopopoeia does the
grieved if his children prove wicked Lord use by the prophet " Hear, O heavens, give
and rebellious, and useth all gentle ear, earth I have nourished and brought up
and mild ways to reclaim them. children, and they have rebelled agaiust me," Isa.
i. 2, &c. How great his patience, Jer. iii. 7, is,
and how gently he deals with them, Matt, xxiii. 37 ; and how frequent his calls to re-
pentance are, the scriptures clearly evidence, Kom. xv. 5.
XVIII. If a mild fatherly en- XVIII. God, the heavenly Father (if his chil-
treaty, and gentle usage, will not dren be stubborn and perverse) visits their trans-
reclaim them, the Father uses a gression with a rod, and their iniquity with stripes,
rod, and chastises them, because he yet he tabes not his loving-kindness from them,
loves them, Prov. xxii. 15, and Micah vi. 13, Psal. Ixxxix. 31, 32. To be with-
xxiii. 13. out chastisement, is a note of bastardy, Heb.
xii. 8, and v. 6, 7, and to be corrected, is a cer-
tain sign of God's love, for those whom he loves he chastens, Kev. iii. 19, Prov. iii. 11.
XIX. A Father corrects his XIX. God, the great Father, does the like';
children, not that he delights in it, " My bowels (saith he) are troubled (for repenting
but because it is absolutely neces- Ephraim) I will surely have mercy upon him," Jer.
sary ; he proportions the punishment xxxi. 18 20, Isa. xxvii. 7. " In all their af-
to the crime, his bowels yearning fictions he was afflicted," Isa. Ixii. 9 ;" he chastens
upon them the while ; and when the for our profit, and corrects in measure," Heb. xii.
chastisement has effected its end, 13; " he executes not the fierceness of his anger to
he is ready with open arms to re- destroy Ephraim," Jer.xxx.ll; "becauseheisGod,
ceive them, as in the case of the and not man," Hos. xi. 9 ; but in love and pity re-
prodigal, Luke xv. 20. deems (his saints) &c., Isa. Ixiii. 9, Rom. viii. 28,
XX. A Father provides a por- XX. God lays up for his children : he not only
tion for his children, and takes distributes plentifully of his good things now, but
care of their future maintenance has much more in store and reversion for them-
and subsistence, it being his duty " how great is thy goodness (says the Psalmist)
to lay up for them, 2 Cor. xii. 14. which thou hast laid up for them that fear thee ! '
Psal. xxxi. 12, " Henceforth (saith the apostle)
is laid up for me a crown of righteousness," &c., 2 Tim. iv. 8.
BOOK II.]
METAPHOR.
I. Earthly Fathers ,are men sub-
UOD A FATHER.
245
DISPARITY.
I. Our heavenly Father is God, and not man,
ject to passions, and may some- and therefore doth whatsoever is good and right ;
times unjustly harden their hearts,
and prove cruel to their children.
II. Earthly Parents, though kings
and potentates, are men of little
dignity and grandeur, in comparison
of the greatness and glory of the
Almighty.
III. Earthly Fathers may not
know the condition of their remote
children, or may he unable to help
them in straits, &c., or send season-
able supplies.
IV. Earthly Parents may be in
a moment made poor, and their
children brought to beggary; or'
by giving may impoverish them-
selves.
V. Earthly Parents (though they
instruct their children, yet) cannot
cunvert the heart.
never wronging any of his children : " In righte-
ousness hast thou afflicted me," Jer. xxxi. 3.
II. But our heavenly Father has no superior
in quality, nor equal in dignity: his majesty is
infinite, and his glory unspeakable ; " ten thousand
times ten thousand, and thousands of thousands of
angels wait upon his throne," Rev. v. 1 1 , the least
of which excels all the kings of the earth.
III. God knows all the wants of bis children,
in what place or condition soever they are in,
and can. give them sufficient, suitable, and season-
ably relief, .though the powers of hell and wicked
men should be set against them, Phil. iv. 19,
Isa. xlix. fc>.
IV. God can never be made poor, nor is his
store the less for distribution his spiritual chil-
dren are beyond all possibility of want, Isa. liv.
10, Psal. xxxiv. 8, 9, 10.
V. God speaks to the heart and fastens his
word, as a nail in a sure place, Hos. ii. 14. He
makes the heart of stone to be a heart of flesh,
Ezek. xxxvi. 26. He speaks the word of grace to
them, and gives them the grace of the word, Jer. xxiv. 7.
VI. An earthly Parent cannot
VI. God makes every one of his children joint
so give his estate, as that all his heirs of the. eternal inheritance ; and yet it is so,
children (collectively considered) that every one hath the whole property, they shall
all possess a crown and kingdom of joy and glory
jointly, 2 Tim. iv. 8, Eom. viii. 17, and yet so
that every one shall have it wholly to himself, a
whole God to himself, Psal. Ixxiii. 26, Lam. iii.
23 ; a whole Christ to himself, a whole heaven to himself, every one has God for his por-
tion particularly, and Christ for a Husband, and yet all of them jointly do enjoy them
may possess all, and yet every one
possess the whole, as if no other
had a share in it.
together.
VII. Fathers are mortal, they
are children of yesterday, they pass
away, and leave then: children fa-
therless.
VIII. The best of Fathers are no
perfect examples or patterns of
goodness, for their children may not
only equal, but excel them.
VII. God is immortal, from everlasting to ever-
lasting : he is called the living Father, the Father
of eternity, and so incapable of any change : he
is a Spirit, and the Father of spirits and life.
VIII. But God is a perfect pattern to all his
children; those perfections and excellencies of
the Divine Being that are communicable are set
before us for our imitation, and though we should
do our best to be as like him as we can, yet when
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 privileges,
because it gives a title to an everlasting kingdom in heaven.
3. That saints should be encouraged against doubts, dejection, and despondency in
affliction, because their Father has provided so glorious an estate in reversion for them,
and which they shall shortly possess.
GOD A PORTION. [BOOK n.
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 Father's house by sinful,
base, reproachful actions. A sordid employ, and base society, do not become a king's
son.
6. As God is the best of Fathers, so let children 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.
GODAPOKTION.
" The Lord is a portion of my inheritance" Psal. xvi. 5. "But God is the strength of
my heart, and my portion for ever," Psal. Ixxiii. 26. See Jer. li. 12, Psal. cxix.
57, and cxlii. 5.
PORTION (or inheritance, as the word is read, Gen. xxxi. 14, 1 Kings xii. 16, 2 Chron.
x. 16,) is a metaphor taken from earthly portions or inheritances, which shall be con-
sidered in a fourfold respect, viz.
1. Its nature.
2. ,Jts extent.
3. Its signification.
4. Its usefulness.
And,- under these considerations, it affords matter for the ensuing parallel.
,*
METAPHOK. PABALLEL.
I. A Portion, or inheritance, is a I. God hath given himself to his people to be
gift. their portion for ever, Lam. iii. 24.
II. A Portion, or inheritance, as II. God, being comprehensive of all spiritual
it includes education, and provision good, Isa. xlix. 6, is the best gift that can be re-
of future maintenance, is the best ceived ; and when he becomes a Portion to good
gift that men can dispose of. men, Jer. vii. 23, he makes them partakers of his
divine nature, 2 Pet. i. 4 ; gives them his Holy
Spirit, Acts v. 32, even the wisdom that is from above.
III. A Portion, or inheritance, III. God in giving himself unto his people, ad-
is given to advance the honour and vances their honour and interest, and makes them
interest of the person on whom' it is no less than kings and princes; for when he makes
bestowed. them "heirs of God, they then become joint-heirs
with Christ," Bom. viii. 17. " Instead of thy fa-
thers shall be thy children, whom thou mayest make princes in all the earth," &c. Psal.
xlv. 16. " And hast made us unto our God, kings and priests," &c., Kev. v. 10.
IV. A Portion, or inheritance, as IV. God, who is the greatest, the richest, and
it is the best for quality, so the ex- most liberal Predecessor, Father, or Benefactor,
tent and proportion of it is usually always gives like himself in quantity and propor-
commensurate to the riches and es- tion " Open thy mouth wide, and I will fill it,"
tate of the donor : a good and great Psal.lxxxi. 10. "Ask and ye shall receive, that your
predecessor, father, or benefactor, joy may be full," John xvi. 24. " Ask what ye will
gives like himself in quantity, as and it shall be done for you," &c., John xiv. 13,
well as quality, 14. " Even above what you can ask or think,',
Eph, iii. 20. He doth not only make them to in-
herit substance, but he fills their treasury, makes all grace to abound towards them, and
" withholds no good thing from them that walk uprightly," 2 Cor. ix. 8, Psal. Ixxxiv. 11-
V. Portion, or inheritance, im- V. God is not the Portion of devils or wicked
plies or supposes relation: men men, who are enemies and aliens, the proud he
do not give portions to foreign knoweth afar off, but he is the Portion of the righ-
strangers and enemies, but to re- teous, such as are his relations" by regeneration or
lations that are so naturally, or by adoption, " if children, then heirs," Eoni. viii. 16,
adoption. 17, Gal. iii. 26, " But when he shall appear, we
shall be like him," 1 John iii. 2.
BOOK I1-] GOD A PORTION. 247
METAPHOB. PARALLEL.
VI. A Portion, or inheritance, VI. God when he becometh the portion of any
signifieth love, and good will to the man, it is out of love, the greatest love, Deut. vii.
subject. Men never give portions 7, and good will that ever was expressed. A love
and inheritances out of hatred and ill that is admired, because unmeasureable : the
will. height and length, &c. " What manner of love is
this !" Ephes. iii. 20. A love that is great, large,
fathomless, without end, Jer. xxxi. 3.
VII. The gift of Portion and VII. So God in becoming the Portion and in-
inheritance, is bestowed on purpose herita.nce of saints, cloth design thereby to fix them
to fix the subject to whom it is given in a future settlement of eternal happiness and
in a future settlement of happiness and felicity. " The pure in heart shall see God," Matt,
prosperity. v. 8, be with him and enjoy him for ever. Ever-
lasting joy shall be upon their heads, they shall ob-
tain joy and gladness, sorrow and sighing shall flee away, Isa. xxxv. 10, and xlv. 17.
VIII. A Portion or inheritance VIII. So saints in having God to be their Por-
frees from that contempt others are tion, are delivered from that reproach, and con-
exposed to that have none ; they that tempt the holy Scriptures cast upon others, viz.,
have no Portion are accounted poor, on the ungodly of the earth, who because they
beggarly, and inconsiderable persons, have no part nor Portion in God, are called poor,
men of no esteem. blind, and miserable, Rev. iii. 17, whereas the
saints are called honourable, and excellent pnes,
Jabez was more honourable than his brethren, 1 Chron. iv. 9, Psal. xvi. 3, Mai. iii. 17, they
are men of name, princes, God's treasure, his beloved ones, his jewels.
IX. A great Portion or inheri- IX. So the saints having God to be theirs, are
tance doth not only free from con- not only freed from the greatest contempt, and
tempt, but procures many friends, made honorable ones, but thereby come to have
(as Solomon speaks,) the rich hath many friends; all the angels of heaven are in perfect
many friends. bonds of peace and true friendship with them, Psal.
xci. 1 1 , and xxxiv. 7, as well as all saints on earth,
who bless and pray for them, Heb. i. 14, nay, many times God makes their veiy enemies
to be at peace with them, Prov. xvi. 7.
X. A great Portion or inheri- X. So God being a saint's Portion, it makes
tance, makes a man to value him- him value himself upon the best and most worthy
self accordingly, he will not join grounds in the world. (1.) Because he is rich,
in affinity with any who are not (2.) Inconceivably rich. (3.) Really rich ; other
suitable to him, or are much be- men, great men of the world are but seemingly
low him. rich. (4.) His riches and Portion make him
realty honourable, truly noble and renowned in the
sight of God, angels, and saints. (5.) Because God hath made him so rich and illustrious,
1 John iii. 2. (6.) Because he cannot be made poor by men nor devils; his riches are
durable, Prov. viii. 21.
XI. A great Portion frees a man XI. So when a saint comes to know that God
from fear of want, and so elevates is his Portion, how doth it free him from fear of
his mind to a more noble and high want ? others have cause to fear they shall beg at
degree of living than those that have harvest and have nothing, when he knows what
none. mines of treasures are laid up for him against
that day. " The Lord is my Shepherd, therefore
I shall not want," Psal. xxiii. 1. " Yet will I rejoice in the Lord, I will joy in the God
of my salvation," Hab. iii. 18; "The Lord is my Portion, saith my soul, therefore will I
hope in him, Lam. iii. .24.
XII. A man that hath the great-. XII. So a saint knowing God is his Portion,
est Portion and inheritance, will not will not change his estate with kings, and mighty
be persuaded to change estates with potentates of the earth, who are ungodly ; " I had
other men. rather be a door-keeper in the house of God than
to dwell in the tents of wickedness," Psal. Ixxxiv.
10. Moses contemned the glory of Pharaoh's court, by seeing him who is invisible to be
his Portion, Heb. xi.
XIII. An earthly man that has XIII. So he that hath God to be his Portion,
a large Portion, esteems highly oi esteems highly of him; "He loves the Lord with all
248
GOD A PORTION.
[BOOK ii.
METAPHOR. -
PARALLEL.
it, as appears by the young man
in the Gospel ; and as Christ saith,
Where your treasure is, there will
your hearts he also.
XIV. A great Portion or Inherit-
ance, makes way for entrance into
or alliance with a great and noble
family.
XV. A great Portion or Inherit-
ance, makes a man able to do more
good than multitudes of others can,
he can help those he loves ; and
oftentimes enemies receive advan-
tage by him.
his heart, with all his soul, and with all his
strength, Psal. xviii. 1. "I will love the Lord as
long as I live. Whom have I in heaven but thee,
and there is none upon earth that I desire besides
thee ?" Psal. Ixxiii. 25, 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 a right to all the sealing
ordinances, and the union and privileges of God's
elect, Eph. i. 3, and ii. 19.
XV. So a saint having interest in God, he is
made capable of helping and doing much good to
others, Heb. xiii. 3. (1.) By his prayers ; for the
ears of God are open to his cries, they are his
delight.' What good did Israel receive by Moses's
prayer ? &c. (2.) By good counsel, Acts xi. 23.
(3.) By comforting others that are cast down
with the same comfort wherewith they themselves are comforted of God. (4.) By help-
ing against Satan, by showing his devices, 2 Cor. i. 4, &c. (5.) And by then* holy ex-
ample and conversation, James v. 16. The wicked also receive great advantage by them ;
they are the light of the world, the salt of the earth ; how was Laban blest for Jacob's
sake, Gen. xxx. 27 ; and the house of Potiphar for Joseph's sake ? Gen. xxxix. 3. And
what said the inhabitants of Jerusalem in Isaiah's time, Except the Lord of hosts had left
us a very small remnant, we should have been as Sodom, and we should have been like
unto Gomorrah, Isa. i. 9.
XVI. So a Saint having God to be his Portion,
is furnished with whatsoever is truly good and de-
sirable, viz., 1. Heavenly or divine life to quicken
him ; He is our life. The man who hath hot re-
ceived 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. Spi-
ritual joy to cheer them. 6. Heavenly bread to
feed them. 7. Glorious robes to clothe them.
8. Excellent graces to adorn them. 9. The an-
gels 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.
XVI. A great Portion or inherit-
ance furnisheth a man with whatso-
ever is good and desirable here below,
yea, with the best of every sort, whe?
ther for necessity, or to make life
comfortable; a man -lives upon his
Portion, and reaps whatsoever good,
profit, or pleasure it is capable to af-
ford him.
METAPHOR.
THE best of Portions and inheritances
in this world, are earthly and corrupt-
ible.
II. Other Portions are laid up in
reversion for this and that child,
friend or brother, and they have no
benefit of it at present.
III. Other Portions, though great,
yet not infinite, immense, and un-
searchable, the worth of the greatest
earthly Portion may be computed or
reckoned up.
IV. Other Portions may be great,
and yet not all-sufficient, they
cannot siipply the possessor with
whatsoever good thing he needeth.
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
present support, present riches, present honour ;
" Thou art my Portion in the land of the living,"
1 Sam. i. 5.
III. God is an immense, infinite, and incom-
prehensible 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 all-sufficient Portion, in
him is a sufficiency of all good things a Saint
can need ; no good will he withhold from him
that walketh uprightly, Psal. Ixxxiv. 11.
SOOK II.]
GOD A PORTION.
249
METAPHOR.
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
mixtures, 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 com-
mon 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 uni-
versal, it doth not comprehend all
good things ; it may lie in gold, in
silver, in land, houses, but not com-
prehend all portions, or all good things
whatsoever.
DISPARITY.
V. But God is a Portion that is absolutely
necessary ; he that hath all other good things and
not God, no interest in him, is miserable, and shall
be damned.
VI. But God is a pure unmixed 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 enjoyment of him.
VII. But God is a peculiar Portion ; he gives
himself only to his own people, to his own elect ;
" He is, (saith David) the strength of my heart, and
my portion for ever :" " this God is our God," Ps.
Ixxiii. 26, xlviii. 14, Lam. iii. 24. " 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 ; what-
soever is good it is to be had in him, whether for
profit or delight, he comprehends all portions; all
things that are desirable ; so he that hath God
hath all, nothing is good without him, nothing
can be evil that falls upon a saint that hath him ;
and. he is good of
God is good in every thing,
himself alone, when every thing else is gone ; " having nothing, yet possessing all things,"
2 Cor. vi. 10.
IX. God is a Portion that none can -rob the soul
of, no fire can destroy the soul's inheritance.
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 admini-
ster 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.
XIV. The largest inheritance
cannot make a man absolutely
happy.
X. But God is a suitable 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, naked, sick, wounded, poor ? suit-
able 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," Psal.
Ixiii. 5, 6. He gives the soul full content and
satisfaction.
XH. But God is a Portion that can never be
spent : the more a saint lives upon his Portion,
the more rich he is, the more comes in upon him,
God is an unexhaustible Portion.
XIII. But God is a never-failing Portion, he
is not only a Portion now, but will be a Portion
hereafter, a present, and yet a future Portion, a
Portion whilst we live, a Portion when we die,
and a Portion to eternity.
XIV. But God is able to do all things that
will make up a full and complete happiness. (1.)
He gives peace and serenity of mind. (2.) Fills
with joy and peace in believing, John xvi. c3,
Psal. xxix. 11, 1 Pet. i. 18. (3.) Seals up to the day of redemption, Eph. i. 13, and iv.
3.0. (4.) Sends augels to rescue and conduct, and at last lodges safe in the bosom of Abra-
ham, in a Land of light and blessed immortality.
2 x.
200 . GOD A HABITATION. [l!OOK II
COItOLLABEES.
1. THIS shows the great and wonderful condescension of God in giving himself to be his
people's portion.
2. This shows the great difference between the godly and ungodly, the one are exceed-
ing 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, Luke xvi.
3. it shows how grossly the world is abused by Satan, in esteeming good men to be
poor and miserable ; since the meanest of them is born to a kingdom, and. heir apparent to
a crown, which is but the least part of their Portion neither ; for the height of their inheri-
tance is the God of the kingdom.
4. From hence we see the reason why wise and good men slighted the world ; for they
had piercisg 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 an ingenious
mind ; much more the view of the stately canopy of heaven, and the wonders of the crea-
tion, will carry our minds to the contemplation of the great Creator : but (3.) It is because
of affected and chosen ignorance, with which Satan strikes ; so that men's damnation is of
themselves. : - .
6. This shows the infinite reasons that sway with good men for the choice of this Por-
tion ; because if they have him, all that is good and desirable is theirs, and all is nothing
without s 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 Por-
tion, which may be reduced to the following heads : (1.) It is necessary to know how
we lost him, viz., by sin. (2.) To remove that which separated us from him " Let the
wicked forsake his way," &c. (3.) By confession and acknowledgment to sue to him, as
the prodigal did ; for he that confesses and forsakes sin, shall find mercy. (4.) To draw
our hearts from earthly objects, which may do 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.
vn ru-itf rrrr nnH prn 'nN* Psal. xc. 1, "Lord, thou hast been our dwelling-place," (or habi-
tation) in generation and generation (or, in all generations.) See Psal. xci. 9. K o
fj.ef(ov ev TTJ ayatrri, ev r<a eo> fj.evei, &c. 1 John iv. 16. Et manens (vel qui manet} in cha-
ritate, 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
expressed by the Psalmist in this text : the words Habitation, dwelling-place and house,
are promiscuously used in scripture, and signify the same thing, viz., the chief place of
residence, or abode ; the nature, usefulness, and conveniency of which the ensuing parallel
demonstrates.
* JUoin-itie Itab'damlum, fidxti no It is in yenerutione at yeiiKrntioHH A tins Movitan.
BOOK H.]
GOD A HABITATION,
251
when wind, rain, hail, snow, thunder,
&c., are like to annoy us, that is a
safe retiring place.
METAPHOR. 2AKALLEL.
I. A habitation, or house, is a se- I. God secures and defends his people from. the
.curity against extreme and intern- rage of Satan, (which is called his fiery darts)
perate heat. and the malice and persecutions of wicked men ;
for his protection like a refreshing shade is round'
about them : " Thou hast been a shadow from the heat," Isa. xxv. 4.
II. .It is a place of shelter in a II. God is the soul's chief and only sanctuary,
tempestuous or stormy season ; for " When I am afraid," said David, " I will trust
in thee," Psal. Ivi. 3, rroa Ebtach, 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.,
Isa. xxv. 4. In the strangest convulsions of state, revolutions of kingdoms, and epide-
mical calamities that afflict the world, the inhabitants of this blessed mansion are sure to
enjoy certain safety and tranquillity.
III. It preserves the body from III. Such as dwell in his heavenly Habitation
the injuries of excessive cold : it is a are preserved from a dead, frozen, and benumbed
lamentable thing to be houseless and frame of spirit, they are made zealous and warm
harbourless in a sharp winter ; many for God, a fervent in spirit, serving the Lord, in-
have been benumbed, yea frozen to flamed with a divine fervour, (by the influence of
death that way : our house is the the Holy Spirit, which is called fire,) animating
them with courage and resolution to stand for
God and his ways against all opposition.
IV. God is a good man's chief comfort, he is
the joy and delight of his soul : for as he is the
summum bonum in himself, so all good things
are radically and originally derived from him :
therefore such as would partake thereof must have
recourse to him in him is the saint's treasure
laid up, with him is the most desirable communion : " Whom have I in heaven but thee,
and there is none on earth that I desire besides thee," Psal. Ixxiii. 25.
V. A Habitation is a place of V. Such is God to the soul, thither is the weary
rest ; for there our bodies when and heavy-laden sinner invited, in order to receive
rest, Matt. xi. 27, 28. There is eternal repose
(after the troublesome pilgrimage of the flesh)
in reversion for all that die in the Lord : " Return
unto thy rest, O my soul," saith David, &c.
VI. God is a Christian's home : one may be said
to be absent from God, when he strays abroad,
giving the full reins to a loose, carnal, and dissolute
mind, pursuing the vanities and follies of the
world, neglecting the solid comforts and delights
of his proper home, exposing himself to the haz-
ards and disorders of a strange and dangerous
entertainment among his soul-enemies ; whereas to live with God, in a way of spiritual
love and communion, is to dwell in God, 1 John iv. 16, and makes way for a more imme-
diate and personal participation of his glory after death, which made the apostle desire to,
depart, Phil. i. 21, 22, 23, because death was gain to him, inasmuch as it was to state
him in his. blessed and eternal home.
VII. There must be some certain VII. The Lord Jesus is the Way that leads to this
known way, or passage, leading to a heavenly Habitation : " I am the Way, the Truth,
Habitation ori jhouse, by which en- and the Life, no man com eth to the Father but by
miirwa 1-r.otr fm*na +n i't mfi " .Tnlin viv fi TIP. is a. Prifist to atone, a Kincrtn
proper place where fire is made to
warm us.
IV. Our Habitation is the place
where our choicest comforts re-
main; as our dearest relations,
company, chief riches, or trea-
sure.
tired by watching, journeying, or
labour,; are sweetly reposed.
VI. Our habitation is our home ;
for in other places we are but
strangers and sojourners, and exposed
to endure many hazards and disor-
ders, which we are safe from at
home.
s may come to it.
VIII. A Habitation or house
is a sanctuary and safeguard against
thieves, robbers, and murderers ; it
is a man's castle, to secure him and
his.
me," John xiv. 6 ; he is a Priest to atone, 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.
252 GOD A HABITATION. [BOOK n.
METAPHOR. PARALLEL
IX. A Habitation hath a door to IX. Christ is the Door that lets into this hea^
let into it, which is opened only to venly habitation : this Door is always open to such
such as are approved friends. only as are his known and his approved friends : " J
am the Door, by me if any man enter he shall be
saved," John x. 9, " No man knoweth the Father but by the Son, and he to whom the Soa
shall reveal him," Matt. xi. 27.
X. A Habitation or house is X. This heavenly Habitation 'is furnished with
adorned with galleries, and other all those glorious ornaments that are needful for
beautiful ornaments, environed with spiritual profit and delight : Gospel institutions and
gardens, meadows, pastures, walks, ordinances are by expositors understood to be the
fountains, &c., for pleasure as well as galleries of this habitation, where the King is held
profit, which makes it an excellent "In all places where I record my name, I will come
and lovely seat. untothee, and 1 will bless thee,"Exod.xx. 24. The
blood of Christ is a Fountain of life," Eev. xxi. 6;
" A fountain opened for sin and for uncleanness," Zech. xiii. his church is his garden, " A
garden enclosed is my sister, my spouse," Cant. iv. 12. His word is " a green and pleasant
pasture," Psal. xxiii. 2, and his Spirit the spring that waters every plant and flower : " I
will pour water upon him that is thirsty, and floods upon the dry ground- I will pour my
Spirit upon thy seed," &c., Isa. xliv. 3.
XL It is right and propriety XI. It is an interest in God that makes a soul
makes a stately Habitation valuable : to value him at so high a rate : " Thou art my God,
passengers may cast a transient look I will praise thee," Isa. xxv. 1 ; " Thou art my God,
upon it, but little mind it, because it I will exaltthee," Psal. cxviii. 28 ;" The Lord is my
is none of theirs. portion, therefore will I hope in him," Lam. iii. 24.
XII. A house or Habitation is a XII. To this heavenly Habitation friends are
place of hospitality, there friends are solemnly invited : "Ho every one that thirsteth,
invited, strangers entertained, and come ye to the waters and he that hath no money
beggars relieved. come, come ye, buy and eat, yea come, buy wine
and milk without money, and without price," Isa.
Iv. i. " 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," Acts xi. 18, James i. 5, Luke i. 53.
XIII. He that is totally without XIII. He that dwells not in God through
a Habitation, is accounted to be in a Christ, is in a very sad and dismal condition, being
fvery desolate and miserable condi- exposed to the curse of the law, and divine wrath ;
tion, and exposed to all the incon- "upon the wicked he shall rain snares, fire and
veniences above-named. brimstone, and an horrible tempest," Psal. xi. 6.
XIV. In a Habitation, or great XIV. The glorious attributes of God are as so
house, are many lodging-rooms many retiring rooms, and places of security and
for repose, and some secret cham- repose, to which the saints must have recourse in
bers for security in times of dan- times of danger;" Come, my people, enter thou into
ger. thy chambers, and shut thy doors about thee, hide
thyself as if it were for a little moment, until the
indignation be overpast," Isa. xxvi. 20. More particularly, inasmuch as he is omniscient,
he knows what is best for us, and we ought to acquiese 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 knowledge dictates for our
good. He is faithful, and therefore whatsoever he hath promised shall be certainly
fulfilled. He is good and merciful, which is a great encouragement to sinners to
make application to him, and commit themselves to his protection " When I am afraid
(said David) I will put niy trust in thee." He is eternal, and therefore an everlasting
salvation, &c.
METAPHOR. DISPARITY.
I. A Habitation ( or House, ) I. God is an everlasting God, has his being
though never so stately and mag- of himself, a most spiritual and immaterial
nificent ; is yet the work and con- substance, incomprehensible in his essence, arid
trivance of a human architect, so beyond human and angelical conception, Gen.
BOOK II.] GOD A HABITATION. 253
METAPHOR. DISPARITY.
and is composed of perishing ma- xxi. 33. If our earthly house of this tabernacle
terials. were dissolved , we have a building of God, an house
not made with hands, eternal in the heavens," 2
Cor. v. 1.
II. Habitations here below serve II. But God is a spiritual Habitation, and ac-
only to accommodate the body ; commodates the soul, or inward man, with what-
the rich man in the Gospel that soever conduces to his eternal happiness : he pro-
fared sumptuously every day, Luke vided a seat in Abraham's bosom for poor
xvi. 9, had no habitation for his Lazarus, &c. Luke xvi. 22 ; and will receive his
soul but hell, verse 23. saints into himself, where they shall dwell for
ever.
III. A Habitation may be over^ III. But God the heavenly Habitation is subject
thrown by an earthquake, blown to none of those accidents, can receive no hurt,
down by a storm, demolished by and is everlasting yesterday, to-day, and for ever
an enemy, consumed by fire, or the same, never to be antiquated, and needs no re-
the decays of time, &c. paration, &c.
IV. A House may secure from TV. But God is a Shelter from all kind of spi-
some, but not all clangers ; for ritual danger ; he dwells safely that dwells in
thieves may rob us of our trea- him : " thou shalt not be afraid for the terror by
sure, or an enemy (if stronger) night, nor for the arrow that flieth by day, nor
may dispossess us, and strip us of for the pestilence that walketh in darkness, nor for
that, and all our estate. the destruction, &c., because thou hast made the
Lord, which is my refuge, even the Most High, thy
Habitation, there shall no evil befal thee, neither shall any plague come nigh thy dwelling,"
&c. Psal. xci. 5, 6, 9, 10. Here no thief can break through, nor moth corrupt, nor can
the possessor be turned out by all the enemies in the world, Matt. vi. 19, 2'J.
V. A habitation, in its circum- V. God cannot be circumscribed by any limits,
ference and dimensions, is limited, but is infinitely capacious and receptive of all, that
and may be easily filled, neither is through Christ come to him ; and so absolutely
any so complete, but may admit of ' perfect, as that he needs no addition, alteration,
further improvement or perfection. or diminution.
C OK OLL ABIE S.
I. 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 iv. 13, which makes men and women heavenly, and spiritual, and so
fit inhabitants to dwell there.
, (2.) " If we dwell in love to God, 1 John iv. 16, Deut. xi. 1, then we dwell in God ;"
for to love him is to keep his commandments : this love must be with all our hearts,
and to him above all others, for he will have no competitor.
(3.) " If we love one another, God dwelleth in us, 1 John iv. 12. and his love is
perfected in us ;" if brotherly love continues among us each to other, it is a very certain
maik that we dwell in this Habitation.
(4.) Sincere confession, and sound belief that efesus is the Christ, or the Anointed of
God, argues a child of God, 1 John v. 1, to such this Habitation is open we must believe
that he is our Saviour j and our Sovereign, a Priest to atone, a Prince to rule, and a Prophet
to teach us. 1 John iv. 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 renunciation of all resting places
short of this, denotes an interest in this Habitation.
II. From hence we may infer the absolute necessity of a diligent inquisition, how we
raay 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.
254 GOB A HUSBANDMAN; [BOOK H
III. "VVe may infer the folly and madness of such as take up their rest in the base and
contemptible dwellings of this world, that bid their souls take their ease, wallowing in
brutish sensuality, and neglecting this holy Habitation.
IV. 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.
. 1. Men are very careful that the deeds and evidences relating to their earthly posses-
sions be authentic, and safely kept, much more should Christians be so of this eternal man-
sion.
2. This should keep us from murmuring, if we have not such stately fabrics as others
to dwell in here, because this heavenly habitation (that infinitely excels all earthly struc-
tures, though never so glorious) is ours.
3. Let not God lose the glory of so gracious a condescension, in becoming a Habitation
for us Let us not slight his infinite love, that provided this shelter for us, from the dan-
ger 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.
V. Let sinners be advised to hasten to this resting place, and get an interest in this
Habitation, else their security is a certain fore-runner of destruction. For,
1. They lie open, and exposed to all sorts of spiritual enemies, and soul- calamities, from
the devil, wicked men, and innate 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 over, without a possibility of recalling it.
3. Christ stands with his arms spread to receive them, he is an open door to let them
in, and partake of the joys and glory of this house, &,c.
4. It is a most unnatural cruelty to their own souls"; for if they slight it, they become
self-murderers, and instruments of their own. damnation.
VI. 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 EVEB.-
GOD AN HUSBANDMAN.
" My Father is an Husbandman," John xv. 1.
IN this metaphor four things are supposed.
1. That an husbandman* must have ground to work upon.
2. A stock to defray the charges and expense requisite to manage it.
3. Skill and knowledge to perform, it.
4. Instruments, and whatsoever else is needful for such an undertaking, or employ-
ment.
In these respects God may be said to be an Husbandman, because
1. He is a rich Husbandman ; for all the world is his " the earth is the Lord's," &c.
2. A great and honourable Husb'andman ; 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 parallel.
METAPHOR. PARALLEL.
I. A rich Husbandman has not I. God is a very rich Husbandman " the earth
only fruitful fields, vineyards, is the Lord's and the fulness thereof," Psal.
gardens, orchards, &c., but also xxiv. 1. He hath many fruitful fields, vine-
* Tewpyos a husbaudmau is compounded of yn terra, earth, anil epyov upus, work ; that is, one that works
the earth. The Latin Jgricola, signifies a tiJler of the field, of eiyur, u nd Colo.
BOOK II.]
GOD A HUSBANDMAN.
METAPHOR.
some barren heaths, commons, and
wildernesses.
PARALLEL.
yards, &c., where the Gospel is professed And
many barren heaths, mountains, and wildernes-
ses, the pagan, heathen, and 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 forest. "Every
beast of the forest is mine (saith the Lord,) and the
cattle upon a thousand hills " Psal. 1. 10. " The
fowls of the mountains and the wild beasts of the
field are mine," Ezek. xxxviii. 4 ; no man be he
never so brutish, vile, and mischievous, but by
right of creation is the Lord's, though strangely
degenerate from what he was and should be ; such
he fetters, chains and ties up, that they cannot de-
stroy the poor: The oppressors, persecutors and spoilers of the earth, would soon break
in and spoil God's vineyard, " but that the Lord puts hooks into their jaws, and puts
bounds to them which they cannot pass," Psal. Ixxxix. 11.
III. God suffers the wicked to feed in fat pas-
tures, to wallow in plenty, eating the fat and drink-
ing the sweet of the earth, but it is for the day of
slaughter Jer. xlvi. 21, James v. 5, and Psal.
xvii. 14 ; such as have all their good things here,
Luke xvi. 25.
IV. The Lord does not expect, that heathens
and infidels (who are like dry and barren ground,)
should bring forth or yield him so much increase
and fruit of grace and holiness as those people
and nations to whom he hath afforded his blessed
Gospel ; and those churches that he hath planted
and bestowed much cost and pains upon, where
much is given a suitable improvement is required,
and where but little the improvement , of a little,
Luke xii. 14, vi. 10, Mark xii. 42, Kev. iii. 8.
V. God separates his people from all the peo-
II. A rich Husbandman has many
beasts, some ' of which are of a
hurtful and mischievous nature,
which he fetters or ties up, restrain-
ing them by some invention or
other from doing injury to his other
cattle, and breaking into .his gar-
dens or orchards to spoil his preci-
ous flowers and tender plants.
III. A Husbandman puts some
of his cattle into fat pastures to feed
and fatten them .against the day of
slaughter.
IV. A Husbandman expects not
that return and increase of precious
and profitable fruit from the dry
heath and barren 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
separates his land, Deut. xxvii. 17, pie of the world, to be a peculiar inheritance unto
Prov. xxii. 28, (especially that
which he designs for tillage and
principal use) from other men's.
Every one knows his own land,
and to this end they have landmarks
and the like, by which property is
preserved.
VI. A Husbandman doth not
only divide and separate the land
that he designs for special use, whe-
ther orchard, field, or vineyard,
from all other ; but also makes a
himself, Deut. vii. 7, 2 Cor. vi. 17, Rev. xviii. 4,
Psal; iv. 3, 2 Tim. ii. 19, Deut. xxxiii. 16, Hos.
vii. 8, Isa. xxvii. 2, '6. There they have bounds
set them, viz., holy laws and institutions, within
which they ought always to keep, that they mix
not themselves with the world; to pass which
bounds is a high and provoking evil.
VI. God takes especial care of his church, and
of every branch and member thereof. And for
their preservation hath made a hedge, a fence,
yea, a glorious wall round about them. This the
devil knows, and nothing troubles him more, " hast
fence * or wall about it, especially thou not made a hedge about him, and about all that
if it be taken out of a waste wilder- he hath ?" See more in the metaphors of a garden
ness, or a barren and common heath and vineyard, Isa. v. 2, and iv. 5, Zech. ii. 5
or field, otherwise the fruit might
soon be eaten up or trodden down by
the beasts of the field.
VII. When a Husbandman hath
fenced or walled in his ground, he
digs or ploughs it up, in order to the
manuring of it, and making it good
soil, fit for the use intended, whe-
Psal. xviii. 2, Job i. 10, Psal. cxxv. 2, and xxxiv. 7.
VII. The Lord doth by his word plough up the
fallow ground of our hearts. When he threaten-
ed spiritual judgments upon Israel (his ancient
vineyard) he says by the prophet, it shall not be
digged, but there shall come up briars and thorns.
* JVon minor ust virtus qnain. qi'verera, -jjarta
256
GOD A HUSSANDMAN.
BOOK n.
METAl'HOB.
ther for choice grain,
other things.
plants, or
VIII. A Husbandman finds some
ground more hard, stony, and bar-
ren than others, and what the plough
cannot break up, the spade and
mattock must; if it he very rocky,
a hammer is used to break it in
pieces.
IX. A Husbandman finds by ex-
perience that no ground until it be
well manured and planted, brings
PABALLEL.
Isa. v. 6, Luke xiii. 8. Before our hearts are. dig.
ged up, they lie fallow; "break up your fallow
ground, and sow not among thorns," Hos. x. 12.
YIII. The Lord finds all our hearts naturally
very hard, yet some more hard and obdurate than
others. And that he may effectually break them
into pieces he uses divers instruments ; some of his
ministers come with the smooth plough of the Gos-
pel Others with the mattock of the law from
mount Sinai, Isa. vii. 25; Some denounce the
threatenings in God's word like a hammer to
break the lock in pieces, Jer. xxiii. 29.
IX. The Lord shows us in his word that no
person whatsoever can bring forth good and ac-
ceptable fruit, till by the word and Spirit of
forth any thing but, what naturally grace they are wrought upon, and planted or sown
grows of itself. Choice plants
must be set, and seed must be
sown if we will expect fruit.
X. When a Husbandman has
ploughed or digged up his field,
he discovers the nature and quali-
ty of the ground ; and finds much
filth, worms, weeds, and loath-
som trash are turned up, which
before lay hid ; so that we many
times wonder,
in appearance
naught.
that land
should prove
so fair
so
by him, John iii. 6, and i. 4, Rom. vii. 4.
X. When God hath through his word and
Holy Spirit broken up the sinner's heart by power-
ful convictions, so that the inside of the soul is
(to its own sight) as it were turned outward, as hi
the case of the woman of Samaria who cried out,
" Come, see a man, which told me all things that ever
I did," John iv. 29. And as it was with the Jews
Peter preached to, who cried out, " What shall we
do ?" Acts ii. 37, Rom. vii. Then the filthiness of
the soul and its horrid pollution appear, 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.
the pride, the lust, the blasphemy, hard-heartedness, vanity, folly, and unbelief I find
there ; who could think I had such a prodigy of wickedness ?
XI. The Husbandman takes
much pains, and bestows great cost
to make his barren ground fruitful,
and destroy those hurtful weeds
which would choke 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 immedi-
ately so good and fruitful, as to
answer his just expectation, consi-
dering 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.
XL The Lord takes great pains, uses many
ways, and bestows great cost to make his peo-
ple bring forth fruit unto him ; he sends his
word, his Spirit, his ministers, sets conscience on
work, and if all will not do, but that, weeds of
corruption still spring, and roots of bitternesss
remain, he sends afflictions to humble and cleanse
them, and destroy the power of sin, Isa. v. 4,
Gal. iv. 6. ' '
XII. Though the blessed God sees his people do
not answer his unwearied pains, but that abun-
dance of earthliness, barrenness, and unprofit-
ableness still remains in them, yet he gives them
not over, but with much patience waits year after
year, John xv. 2, Hos. xi. 9, not sparing con-
tinual labour in order to their reformation, that
so they may bring forth more fruit unto him.
XIII. The Husbandmen grudges
not at the cost he is at, to make his
ground fruitful, but does it with
a willing mind and very cheerfully.
XHI. The Lord bestows his choicest mercies
upon his heritage with the greatest cheerfulness
" I will rejoice over them to dp them good, and I
will plant them in this land assuredly with my whole
heart," &c., Jer.. xxxii. 41. It is freely given, and
without grudging he hath done as much as could
be done to his vineyard, 1 Cor. ii. 12, Isa. v. 4.
BOOK. II.]
GOD AN HUSBANDMAN.
257
METAPHOR. PARALLEL.
XIV. A Husbandman sees when XIV. The Lord God knows that though the
his field is ploughed and sowed, that church (his spiritual vineyard) be sowed with
it must be watered with the dew of
heaven, or it will not thrive.
The earth cannot bring forth, un-
less the heavens distil their pre-
cious drops, and refreshing showers
good seed and planted with choice plants ; yet
they cannot grow nor prosper unless watered from
heaven with divine showers and refreshing dew.
And therefore God opens the sluices or windows
of heaven, and makes the fruits of the earth
upon it therefore he prays for rain, flourish and wonderfully increase ; the rain, &c.,
and if it rains not, he opens his
sluices to water his meadows, and
other low ground to make it fruitful.
XV. The Husbandman finds
that low grounds, valleys and
meadows by rivers' sides, are ' most
fruitful ; whereas mountains, heaths,
watereth the earth, and maketh it bring forth and
bud, " that it may give seed to the sower and bread
to the eater," &c., Isa. v. 7.
XV. The Lord declares in his word that the
lowly and humble soul is the most fruitful. Christ
says he went down to see the fruits of the valley,
Cant. ix. 11 ; his chief expectation is from them
and hilly grounds, how lofty soever that lie low in their own sight. Trees planted by
they seem, are commonly barren the water-courses thrive best and bring most
and unfruitful : and though they fruit. The rain glides off from hills and moun-
rnay for a time bring forth, yet by tains, and the valleys receive it. The lofty, proud,
the scorching heat of the sun, and self-conceited person is barren and fruitless, the
savour of God's .grace abides not on their hearts,
" To this man will I look, that is poor and of a
contrite spirit ;" he that sees his own emptiness,
and has no confidence in the flesh, but whose trust
and dependency is upon Christ, is the thriving and
fruitful person, that (like the tree of the waterside spreading his roots by the river) " shall
not see when heat cometh ; 'but his leaf shall be green, and he shall not be careful in .the
year of drought," Jer. xvii. 8.
XVI. The heavenly Husbandman bestows much
pains that he may destroy the weeds of in-
dwelling sin and corruption in his people. He
\s
for want of moisture by which it
should take deep root, it is 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, especially such as uses various means, as his Word and Holy Spirit,
are of a hurtful and mischievous kind, trials, afflictions, &c., in order to that end ; by
he uses all ways and proper means these he digs up those weeds by the roots, as
to destroy them, lest they should worldly-mindeclness, unbelief, and sensual lusts,
spoil the fruit of his garden, field, which else would choke the good seed. Though
or vineyard, &c. Yet, notwithstand- some remains of them are left behind, (to keep
ing, some relics of the old roots are us humble and watchful) such ill weeds grow
left, which are apt to spring up afresh, apace, aad are ready to spring up when the least
unless continually cropt off and kept liberty is given. Heb. xii. 15. By these also
short. this blessed Husbandman prunes and pares off
suckers or superfluous branches, which feed 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 Christianity which are of absolute and undoubted necessity : 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.
XVH. A Husbandman, in consider- XVH. The heavenly Husbandman waits for
ation of all his labour and charge, the fruit of his fields also. He looked that it,
expects fruit answerably from his (viz., his ancient vineyard) should bring forth
husbandry. James v. 7. grapes, Is. v. 2. Went three years, seeking fruit
on the fig-tree, &c., " And when the time of fruit
drew near, he sent his servants to the Husbandmen that they might receive the fruits of
it," &e., Luke xiii. 7, Matt. xxi. 34. Where God sows plentifully he expec-ts a suitable
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. A Husbandman often XVIII. The Lord loves to visit his vineyard
to see the success of his labour, often, and delights to behold the flourishing
2 L
258 GOD AN HUSBANDMAN. [BOOK 31.
METAPHOR.. PARALLEL. '
and how his corn and other plan- grace of his people " He is gone down into his
tations thrive, and is much delight- garden, into his beds of spices," &c., Cant. vi. 2,
ed and comforted to find a good andiy. 16. He eats his pleasant fruit, he takes plea-
increase and fair hopes of a great sure in his saints, and will beautify the meek with
crop, to reward his pains. How salvation. " Let us see (says he. Cant. vii. 12,) if
he rejoices, when he finds every the vine flourish, whether the tender grape appears,
vine full of thick clusters, every and the pomegranates bud forth : there will I give
tree laden with fruit, and the thee my loves." He rejoices to find his people
valleys covered with precious corn. abound with graces, which are the blessed fruits
of the Spirit. No ambrosia so sweet to this hea-
venly Husbandman, as the holy performances of
his saints, which is the effect of his own cost and labour.
XIX. The Husbandman is ex- XIX. The Lord expresses great grief when
ceedingly grieved, when, (on the his people bring forth no fruit, or, which is worse,
contrary,) he finds his fields barren wild fruit " He looked that it should bring forth
or blasted, and his hopes of a plenti- grapes, and it brought forth wild grapes," Isa. v.
Jul harvest disappointed. 2. How he complains "by the prophet " She (viz.
the vineyard, Jerusalem) was plucked up in fury
(Ezek. xix. 10, 12, 14 ;) the east wind dried up her fruit fire hath devoured her fruit,
this is a lamentation, and shall be for a lamentation." Hos. ix. 6. How it .grieves the
Lord to the heart, when his servants (his ministers,) return this account, " We have
laboured in vain, and spent our strength for nought," &c., Isa. xlix. 4.
XX. When the Husbandman finds XX. When the Lord finds any barren or wither-
many trees and branches barren, or ed branch in his husbandry past hope of reco-
without sap or life, after all the very, he cuts them off. " Every branch in me that
means he hath used, he cuts them beareth not fruit he taketh away," John xv. 2.
down for fuel, because they should Christ cursed the fruitless fig-tree, and immediately
not cumber the ground, nor hurt it was dried up : this cutting off may be done by the
others. immediate hand of God, either in spirituals or
temporals, or by the censure and excommunication
of the church.
XXI. A Husbandman hath many XXI. God hath also many workmen in his
servants which he employs to work churches, divers painful labourers in his harvest ;
in his vineyard, or as labourers in his ministers of the gospel are spiritual harvest-men,
harvest. " We then as workers together with you, beseech
you also that ye receive not the grace of God in
vain." 2- Cor. vi. 1 .
XXII. A Husbandman that hath XXII. A faithful, experienced, and laborious
in his house, a faithful, laborious, and minister the Lord values above thousands of sloth-
experienced servant, highly prizes ful, false-hearted, and self-seeking ones, who care
him, he is esteemed above any that not for the flock, so they have the fleece, and if they
are unskilful, slothful, or negligent in have the wages care not for the work. Moses
their business. was faithful in his house, and therefore esteemed :
but Corah and his company, (that fain would have
been looked upon as appointed by God, like Moses) were swallowed up.
XXIII. The Husbandman often- XXIII. The church of God often suffers, and
times finds his pleasant trees, choice is much spoiled by those innumerable swarms of
plants, and fruitful fields annoyed and ' locusts or caterpillars that came out of the bot-
greatly damaged by caterpillars, and tomless pit, by which, according to the opinion
other hurtful vermin. of divers eminent writers, are meant the great
swarms of Popish Priests, Friars, Monks, Jesuits,
and even all the whole tribe of the Romish Hie-
rarchy, who are fitly likened to locusts, Rev. ix. 3, which, as naturalists say, are a
little vile kind of vermin that spring out of smoke, flying together in vast numbers,
gnawing, eating up or destroying all green things and fruits of the earth, being a very
slothful and idle creature, resembling the Popish clergy exactly, who are bread out of
the smoke and darkness of hellish ignorance ; they are show bellies living upon the
sweat of other men's brows. To such kingdoms or countries as abound with plea-
sant plants they flock in swarms, where they make havoc and lay waste all green
BOOK n.]
GOD AN HUSBANDMAN.
259
METAPHOR. PARALLEL.
things in the church of God (as this and other nations have felt and still feel) infecting
thousands with their damnable devices, superstitious practices and inventions.
XXIV. When the Husbandman XXIV. When God finds a church or people
finds his fields or vineyards quite without the life and power of grace and reli-
barren, and that no manuring will
help, but thorns, briers, and weeds
abound, he plucks up the hedges,
and lets it lie fallow and common
to all.
gion, cold and lukewarm, having only the carcase
of external profession, and that no calls nor endea-
vours will reclaim them, he withdraws his pre-
sence, removes his candlestick, takes away the
hedge, and lays it waste- Rev. iii. 16, and ii. 5,
" Go to my place in Shilo, where I set my name
at first, and see what I did to it for Israel's wickedness," Jer. vii. 12. So Sardis, Ephesus,
Smyrna, Philadelphia, &c., and the rest of those once-famed Asiatic churches, are become
a barren and waste wilderness.
XXV. The Lord by his word and Spirit (which
is as a fan in his hand, Matt. iii. 12, Jer. xv. 7,)
separates the chaff and refuse part of his children,
that nothing but the pure grain and seed of grace
may remain in them, and oftentimes by affliction winnows his church, separating the true
Christian from the dross and chaff of hypocrisy " I will sift the house of Israel as corn
is sifted in a sieve," &c., Amos ix. 9, 10.
XXV. A Husbandman fans or
winnows his corn to separate the
chaff from the wheat.
METAPHOR.
I. Some Husbandmen hire their
ground, and pay rent for what they
have.
H. A Husbandman may be dis-
possessed of his farm, and turned out
of all his estate, by an enemy, or
DISPARITY.
I. But God is the Proprietor and proper Owner
of all the nations and people of the earth.
" Whatsoever is under the whole heavens (saith
the Almighty) is mine," Job xli. 11.
II. God cannot be dispossessed, or turned out of
his inheritance : for no strength or power is able to
stand before him : none can oppress him, or take
himself.
HI. The Husbandman
or grows poor, according
husbandry gives good or
turns.
thrives
as his
bad re-
IV. Husbandmen often fault, and
grow weary of working.
the injustice of a party stronger than his right from him, against his will He can de-
stroy 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 re-
ceive no addition nor diminution. " Can a man
be profitable to God? Job. xxii. 2. "My good-
ness (says David) extends not to thee," Psal. xvi.
2. All that he doth is for his creature's profit.
IV. God in a proper sense cannot be weary,
therefore in scripture when we read of his being
weary, it is spoken (by the figure av6puiroira.eeia)
after the manner of men, by way of condescension 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 Creator of the ends of the earth, fainteth
not, neither is weary," Isa. xl. 28.
V. But. God knows all things, the hearts and
spirits of all men. He knows what nation or
people will prove fruitful or otherwise, before his
Word and Spirit are employed to cultivate and
try them.
VI. God can cause it to rain when he pleases
externally upon the earth ; and spiritually upon
his people : he can cause his precious dew to
distil upon the tender herb, and showers of
rain to fall iipon the grass.
VII. God can make the vilest and worst of
trees bring forth good fruit, nor sinners to bring forth good fruit, when his grace
barren trees bear, nor some sort of converts them, and the barrenest souls to be fruit-
ful souls.
2 L 2
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, it is God
that gives the increase, for which
their dependance must be upon
him.
VII. The Husbandman cannot make
ground good, let him do what he can.
260 GOD A BUILDEK. [BOOK n
METAPHOR. DISPARITY.
VIII. Storms, tempests, exces- VIII, None can hinder the Almighty from his
sive rain, snow, heat or cold, labour " I will work and who shall let it," Isa.
often force the Husbandman to a xliii. 13.
cessation of his labour, and an
enemy may compel him from his
work.
IX. A Husbandman grows old, IX. God, the spiritual Husbandman, never
and dies, and leaves his husban- grows old, and can never die, but is ever taking
dry. care of his husbandry.
COROLLARIES.
1< This shows the wonderful condescension of the great and almighty God in comparing
himself to an Husbandman, an employment of great toil and very hard labour, yet pro-
fitable and honest.
2. Shows the great privilege, dignity, and security of the church of Christ, being the
plantation of the great God, in which he takes delight ; the rest of the world being like
a barren and howling wilderness to it " Woe is me that I sojourn in Mesech and dwell
in the tents of Kedar," Psal. cxx. 5.
3. It shows the necessity of being truly grafted into this vineyard ; a bare profession will
not do, as in the foolish virgin's case He has a quick eye, and will soon find out such as
bear no fruit, or are rotten at heart, such he cuts down and burns.
4. Here is cause of joy to those that are truly implanted into Jesus Christ, they are
under his special care and watch, they shall flourish, and bring forth fruit in old age
walled in on every side, and so very safe, John xv. 2, Psal. xcii. 13, 14.
GOD A BUILDER.
" Except the Lord build the house, they labour in vain that build it," Psal. cxxvii. 1.
" Wisdom hath built her a house" Prov. ix. 1. *
" But lie that built all things is God" Heb. iii. 4.
IN these scriptures, and many others, God is called a Builder, wliich is a metaphor
taken from carpenters and masons, that build houses; the Hebrew word by which
building is expressed, is derived from the root roi OiKoSo.uew' cedificavit, extruxit
Domum vel Urbem, to build or rear a house or city, 1 Kings x. 4. Metaphorically, it
is put for procreation and education of children, of which families are as it were built,
Gen. xvi. 2. (2.) For repairing decayed places, 1 Kings xii. 25. (3.) For the resto-
ration, preservation, and exaltation of God's people, Jer. xxxi. 4. The Greek word
KaTao-Kevafa pr&paro, instruo, to prepare or build up, is (Illyricus says) a military word,
and signifies vasa in&trumentaq ; castrensia colligere, the gathering together of vessels of
utensils of the camp, of fara and oxevos a vessel. God may be said to be a Builder, in a
fourfold respect.
1. He created or built the visible world.
2. He built or constituted the church militant.
3. The church triumphant.
4. The invisible world, the celestial city, or New Jerusalem, for the church triumphant
to inhabit, when the visible world is dissolved.
*tn a Builder we are to consider three things, viz., skill, strength, action : 1. Skill to
contrive ; 2. Strength to provide ; and, 3. Action to complete. All which are fairly ap-
plicable to God as a Builder, as appears in the following particulars.
METAPHOR. PARALLEL.
I. A Builder is an artist, a man I. God, the first Founder and Builder of a 1 !
of wisdom, to contrive the fittest things, is that great Master of wisdom, of
model of the whole in general, and whom it is said, that he finds out knowledge of
of the distinct rooms and parts, in witty inventions, that he is wise and perfect in
particular. knowledge ; that his wisdom is unsearchable, and
BOOK II.]
GOD A BUILDER.
261
METAPHOR. PARALLEL.
his ways, contrivance, and projections past find-
ing 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 one to mend them : " In wisdom hast thou made them all."
II. A master-Builder usually
hath a principal or head work-
man, to whom he imparts -his se-
crets in his great and weighty con-
trivances, who is to enter upon the
chiefest. part of the work ; and
not only to work himself, hut to
order and direct all subordinate
workmen.
II. God, the infinite and most wise Contriver,
hath his "Word or Son, who is called the Wisdom
of God, and a wonderful Counsellor, to be his head
Workman, who was in the bosom of the Father,
and understood all his secrets, by whom he made
the worlds, who is called the Son, the character,
image, or representative of God, without whom
there was nothing contrived or made, that was
made ; either things in heaven, or things on
III. A master-Builder hath the
figure or idea of the materials in
his mind, of which the fabric is
to be compacted, and gives order
for the bringing them forth, to an-
swer his great project and design.
a
IV. A wise master-Builder, lays
foundation to set that fabric
upon, that he intends to build for
a house, city, or any kind of edi-
fice, which cannot stand without
it, as Christ tells us.
earth, visible or invisible, whether thrones, do-
minions, 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 secondary causes.
III. God, the Builder of all things, had the
idea in his own mind, and gave order for the
bringing of them forth, in order to suit his most
wise and wonderful purposes : for as known to
God are all his works from the beginning, so he
said, " Let the heavens, the earth, 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 beneath: which when
we consider, that they have no bottom, but the
air and the water, we 'must resolve it into his own
power, which can do every thing, or his word
or Son, who bears up the pillars of the earth, and
upholds all things : " He looked for a city which
hath foundations, whose Builder and Maker is God.
Y. The God of the whole earth did at the first
put all' materials into their proper places, and as-
signed all his servants their respective work;
the heavens above the air, and the air above
the waters. Christ is Head- Workman above
V. A Builder puts his work-
men into order, and bis materials
into their proper places ; the stone,
brick, timber, lead, iron, brass,
silver, &c.
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 Joshua, and ordinary prophets ; Aaron above other priests ;
apostles above evangelists, and ordinary ministers; and to show his wonderful skill
and wisdom. Angels to keep his commands, and sing praise ; the heavens to declare
his glory, and the firmament to show 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 ;
Apollos, 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,"
Amos ix. 6, where his glorious Majesty dwells,
and Jesus, our great High-Priest, sits at his right
hand ; where all the angels are seated in glory,
and the spirits of just men made perfect surround
, i _ _i_i __p /-i _ j ,1 VU^ T r wl\ TJ/\l\ -wi-i OO O Q
VI. A Builder raises fabrics
of several sorts ; some of higher
consideration and grandeur than
others, as temples, the palaces and
thrones of princes, noble and great
nien's houses, inferior dwellings, and
dismal prisons.
the throne of God and the Lamb, Heb. xii. 22, 23,
24. The earth for men : the dismal prisons and
regions of darkness, for disobedient spirits, and
1 Pet. iii. 19, 29, Jud. vi. 13, Isa. xxx. 33.
VII. God hath not only beautified the meek
with salvation, but adorned New Jerusalem, where
evil angels,
VII. A Builder gives ornament, as
as form and being, to a house.
262 GOD A BUILDER. [BOOK II.
METAPHOB. PARALLEL.
the saints shall dwell, with so high and soul-ra-
vishing excellencies, as the most sublime rheto-
rician 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, Rev. xxi. 18, 19, 20.
VIII. A Builder is a great bene- VIII. God is a great Benefactor, who hath
factor to the world, in making made buildings both for safety and conveniency ;
places both for safety and conve- he made the fountains to contain the great
niency. deeps to keep them from breaking out upon the
world ; he hath made windows in heaven, to
keep the waters above from falling down too furiously, to the prejudice of man and beast :
lie hath made chambers, to keep in the roaring winds, from annoying mortals with con-
stant 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 comfortable and refreshing air, a beautiful and delightful heaven,
which he hath placed as a canopy over us. He hath constituted a good and holy
church, which is as a wine-celJar to supply all our wants, where he has placed the
Word, the. Spirit, the ordinances, good counsel, and instructions, suitable comforts
and consolations ; there is 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. A Builder is pleased with his IX. God is pleased with his work, when fi-
work, when finished, and is worthy nished : " He looked upon all things which his
of honour for it. hand had made, and behold it was very good"
Gen. i. 81. 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, " give thanks to the Lord, who by his wisdom made
heaven :" " Let all the host of heaven, and all the inhabitants of the earth, praise," &c.
Psal. cxxxvi. 3, 5.
METAPHOE. DISPARITY.
I. An earthly Builder is but a - I. God, the heavenly Builder, is a mighty God,
mortal man, subject to weakness the everlasting and ever-living God, with whom
and death. is no beginning of days, nor end of life.
II. The earthly Builder has but II. The heavenly Builder hath all the trea-
a small - pittance or measure of skill sures of wisdom, he is full of wisdom and know-
and wisdom ; it is but the wisdom ledge ; he is essentially wise and skilful, and gives
of a son of man, as light as vanity, all the wisdom and skill that is possessed, enjoyed,
and next to foolishness. or used by men or angels : it is unsearchable,
past finding out, beyond all comprehension, so
profound, that angels are fools in comparison of him : " He charges his angels with folly,"
Job iv. 18.
III. Earthly Builders are fain to HI. The heavenly Builder (having all wisdom
pause, stud} 7 , and consider, before and knowledge) sees by one act, ( uno intuitu) all
they bring forth their devices. things that are necessary and commodious, and
needeth not to suspend actions till after study
and consideration, nor stay for any one to be his help and counsellor, because there is none
able or fit to teach him : " Who hath been his counsellor ?" &c.
IV. The earthly Builder must IV. The heavenly Builder can make matter
have materials to work upon, and fit for his purpose, where he finds none ; even as
servants to employ. all things that are seen, were not made of things
that do appear, but of matter that was void of
form, Gen. i. 1, of which there was no pre-existence, but it was made out of nothing,
and then formed into a glorious globe, and most beautiful fabric, by him, " who alone
(that is, without the help of any other) doth great wonders ; that by wisdom made the hea-
vens," &c., Psal. cxxxvi. 4, 5.
V. An earthly Builder cannot ef- V. God does all by a word of his mouth.
iect his purposes in point of build- Let there be a heaven, and immediately it ap-
BOOK II.]
GOD A BUILDER.
263
METAPHOR.
ing, by his word, without work and
labour. *
VI. The earthly Builder must have
much time -allowed him to finish a
great and famous fabric.
VII. An earthly Builder lays the
foundation of his work upon a brittle
substance, or at best upon a
rock, which is capable 'of dissolu-
tion.
VEIL 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
himself.
XI. An earthly Builder is capa-
ble of improvement in his skill ; for
experiment, and second thoughts,
instruct him in some points he was
before ignorant of.
XII. An earthly Builder ofttimes
undoes what he hath done, plucks it
down to make it better.
DISPARITY.
pears ; let there be an earth, and it was so,
&c. as Gen. i. 1.
VI. But God doth his works, which are ex-
ceeding, in a moment ; he just pronounces the
word, and it is done.
VII. But the heavenly Builder laid his work
upon a sure and unshaken foundation, upon an
impregnable rock, firm, and immoveable against
all violence whatsoever, viz., his own almighti-
ness, than which nothing can be more permanent,
&c. Heb. i. 3, Psal. civ. 5.
VIII. The heavenly Builder has been the erec-
tor of the whole fabric of the universe : " He that
built all things is God," Heb. iii. 4.
IX. But none can mend the work of God nor
take the glory from him : " His works shall
praise him for ever," &c. Psal. cxlv. 10.
X. But all the buildings that God makes are
for himself ; he is no man's workman or servant,
but hath made all things for himself : for his own
pleasure they were and are created.
XL But God is perfect in knowledge, and
therefore incapable of addition to it. None can
tax him of hastiness, failure, or .inadvertency.
All sciences meet in him, as their proper centre.
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, and that no knowledge is .hid from thee," Job xlii. 2.
COROLLARIES.
1. From these particulars we may observe, that if God be the Builder of all things, then
the 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 praised 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 ourselves to him, that gives liberally, and up-
braideth not ; for we can have no supply elsewhere.
6. That in all projects and undertakings we should seek counsel of this great and wise
Master-Builder, and observe his leadings in all enterprises.
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.
264 GOD A MAN OF WAB. BOOK II.
GOD A MAN OF WAR.
" The Lord is a man of war,"' Exod. xvi. 3.
" The God of the armies of Israel"! Sam. xvii. 45.
" The Lord of hosts" Isa. xlvii. 4., m32 mrr Dominus exercitunm.
Observation, God is compared to a Warrior.
To illustrate this similitude, we fhall show,
1 . What wars the Almighty God engages himself in.
2. What manner of Warrior he is.
3. In what respect he is parallel with earthly Warriors.
4. The disparity betwixt them.
5. Draw some inferences or corollaries from the whole.
1. The Lord is engaged in a spiritual 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 ; he hath bent Ms bow, and made it ready :
he hath also prepared for him the instruments of death, he ordaineth his arrows against
the persecutors," Psal. vii. 11, 12, 13. " If I whet my glittering sword, (saith the Lord)
and mine hand take hold on judgment, I will render vengeance to mine enemies, and will
reward them, that hate me : I will make mine arrows drunk with blood, (and my sword
shall devour flesh) and that with the blood of the slain, and of the captives," &c. Jer. ix.
16, and xiL 12, Lev. xxvi. 25, 33, &c., Deut. xxxii. 41, 42.
2. The Lord is concerned, and oftentimes engages himself in temporal or national wars
and battles : it was he that led Joshua forth as an armed man, against the Canaanites,
Josh. i. 9. Hence he is called, " the God of the armies of Israel," 1 Sam. xvii. 45. 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 Nebuchadnezzar against the cities of Judah, and stirred up the Medes to des-
troy the Babylonians, Isa. xiii. 4, 17 19.
Q. But what manner of Warrior is God ?
A. 1. He is a righteous and just warrior. The proud haughty princes and 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, sacri-
ficing the lives of many thousand innocents, to gratify their, avaricious 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
Judge of all the earth (says Abraham) do right ;" Gen. .xviii. 25.
iJ. He is a mighty and terrible Warrior. He can shake the heavens by his voice, and
make the mountains quake before him, Psal. xxiv. 8. With him is terrible majesty ; he is
the Lord mighty in battle, he makes the earth to fear, and the inhabitants thereof to n>elt,
so that the men of might shall not find their hands. He can make emperors as stubble to
Ms bow, and mighty kings as chaff before the whirlwind. He makes Beelzebub, with
all his guards, to tremble, and fly into darkness itself, to hide themselves. He cuts off
the spirits of princes, and is triumphant over the greatest and proudest monarchs, Dan. v.
5: Alexander, Pompey, Caesar, and Tamerlane, have all yielded to this invincible Con-
queror. If he shows 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 Mmself like a Man of War ; he is not quickly
provoked. " I have (saith he) for a long time held my peace, I have been still : now I
BOOK II.]
GOD A MAN OF WAR.
265
will cry like a travailing woman, I will destroy and devour at once." " The Lord shall g%,
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," Isa. xlii. 14.
5. He is a Kingly "Warrior, or General of- a mighty host : all the inhabitants of heaven
and earth are at his command.
METAPHOR.
I. A great and principal Warrior is
dignified with a title suitable to his
office, as Lord General, or His
Excellency.
H. He trains up and disciplines
his army in the military art, in-
structing them how to behave them-
selves in all martial engagements,
discovering the enemies' stratagems,
to them.
III. A general or Warrior takes
counsel and advice, before he
makes war, Prov. xx. 18, and
xxiv. 6.
IV. A royal Warrior (when en-
gaged in war) sends forth commis-
sions, and levies an army or ar-
mies, (as the kings of Israel did,
who were great Warriors) and his
orders are obeyed.
PARALLEL.
I. God has a title that expresses his transcen-
dent excellency and grandeur ; he is called " the
Lord of hosts," Isa: xlvii. 4, because all creatures
in heaven and earth are of his army.
II. God teaches his people how to behave
themselves in spiritual conflicts, and to fight under
his banner, when he calls them forth, Psal. xviii.
34 ; he warns them of the dangers of enemies, and
discovers the subtilties and devices of their soul-
adversaries.
III. God doth nothing rashly ; for in all wars
he engages in, or desolations that he brings, he
consults his own wisdom, and doth all by the coun^
sel 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 immediately rally to-
gether. " God will lift up an ensign to the nations
from far, and will hiss unto them from the end of
the earth ; and behold they shall come with speed
quickly," Isa. v. 26. " And it shall come to pass
in that day, that the Lord shall hiss for the fly, that is in the uttermost part of the rivers
of Egypt, and for the bee that is in Assyria; and they shall come," &c. Isa. vii.< 18. 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. It is 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 confident
pride in him, for he was wholly defeated afterwards by Cgesar ; yet it is always true of the
Lord of hosts ; for if he holds up his finger, all the celestial and terrestial hosts are ready
to fififht his battles.
V. The Lord brings forth his weapons out of
his armoury. He opened his armoury, and hath
brought forth the weapons of his indignation ; for
this is the work of the Lord, &c. " Take to you
the whole armour of God," &c. Eph. vi. 10, IB.
VI. So does the Lord ; " I will lift up an ensign
to the nations from far," Isa. v. 26, " And when the
enemy comes in like a flood, the Spirit of the Lord
shall lift up a standard against him," Isa. lix. 19.
VH. God commands the trumpets to be blown,
that all might be prepared for the day of his
dreadful controversy. " Blow the trumpet in Sion,
and sound an alarm in my holy mountain : let all
the inhabitants of the land tremble," Joel ii. 1. " And the Lord shall be seen over them,
and his arrows shall go forth as the lightning ; and the Lord God shall blow the trumpet,.
a nd shall go forth with the whirlwind of the south," Zech. ix. 14.
VIII. A Warrior, when he mus- VHI. The Lord musters his armies : " The
ters his army, sets them in array, noise of a multitude in the mountains, like as of
assigning their proper work and a great people : a tumultuous noise of the king-
station, for the respective squadrons doms and nations gathered together. The Lord
Or divisions. of hosts mustereth the host of the battle," Isa. xiii.
4. In the wars of his people Israel, he gave di-
rections for their battle-array, and when to give the assault.
M
V. A great Warrior opens his
armoury, and distributes weapons,
and martial habiliments to his
soldiers.
VI. A Warrior sets up his mar-
tial standard, or chief ensign of
war.
VII. A Warrior causes his trum-
pets to sound, to make ready for
the battle.
266 GOD A MAN OF WAR. [BOOK II.
METAPHOB. PARALLEL.
VI- ';
IX. A just and a generous War- IX. God hath published in his word the rea-
rior sets forth his declarations of son why he prepares for war- against a people or
the equity of his cause, and the nation: "They have moved me to jealousy with that
end of his quarrel. which is not God, they have provoked me to anger
with their vanities ; and I will move them to jea-
lousy with those that are not a people, I will provoke them to anger with a foolish nation :
for a fire is kindled in mine anger, and shall hum unto the lowest hell, &c. I will heap
mischiefs upon them, I will spend mine arrows upon them," Deut. xxii. 21, 22, 23. It
is hecause men turn not from their sins : " they profess to know God, hut 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 though
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. Wherefore 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 messenger ? hence his wrath came
upon them, till there was no remedy ; hence Jerusalem was given up again to be trode
down by the Romans, viz. because they rejected Christ and the Gospel.
X A great Warrior gives his X. " God. hath given a banner to them that fear
soldiers banners to be displayed. him, that it might be displayed because of the
truth," Psal. Ix. 4, or as Ainsworth renders it, to
be high display because of the certain truth. The word banner, or ensign (as
Ainsworth upon the place says), is applied to the flag or ensign of the Gospel, Isa. xi.
12, xlix. 22, and Ixii. 10, here, to David, and his victory, &c.
XI. A Warrior before he XI. God animates and encourages his people,
fights, animates and encourages as he did Joshua " There shall not any man be
his soldiers, and provokes them able to stand before thee, all the days of thy life ;
to valorous and undaunted actions. as I was with Moses, so 1 will be with thee ; I
will not fail thee, nor forsake thee. Be strong, of
a good courage, &c, Only be thou strong, and
very courageous. For then thou shalt make thy way prosperous, and then thou shalt
have good success," Josh. i. 5, 6. 7.
XII. The General or chief XII. God himself comes into the field with
Warrior, marches in the head of his people. How often doth he tell them, that he
his army, and leads them on in is with them? the Lord your God is he that goeth
person to battle. with you to fight. He assists them, directs 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. The Lord taketh my part with them that help me ; therefore shall
I see my desire upon them that hate me," Psal. cxviii. 6, 7, " Fear thou not, for I am
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," Isa. xli. 10, 11, "Lo,
I am with you always, to the end of the world," Matt, xxviii. ult.
XIII. A prudent Warrior takes XIII. As the Lord goes before, so he is the
care not only of his front, but of rereward of his people, " Ye shall not go out with
the rear of his army ; he manages haste, nor go by flight ; for the Lord will go before
their retreat, as well as the onset. you, and the God of Israel will be your rereward,"
Isa, lii. 12. He is in the front, in the rear, in the
middle, and the flanks ; therefore all is safe, because he is invincible.
XIV. A royal Warrior is care- XIV. God is a liberal Rewarder of his people,
ful in providing pay for his soldiers (though his royal munificence is purely an act of
at his own charge. grace, not debt or obligation, because we are
his, and when we have done all, we are unprofit-
able servants, &c. " He that overcometh, shall inherit all things, Rev. xxi. 7.
METAPHOB. DISPABITY.
I. The most renowned con- I. God, .the spiritual Warrior, is the eternal
queror or the most successful Jehovah, who formed man, and all thing 3
captain on earth, is vulnerable else: " Thou hast laid the foundations of the earth,
and mortal. Alexander would be and the heavens are the works of thy hands : they
BOOK II.]
GOD A MAN OF WAR.
267
METAPHOR.
DISPARITY.
thought the sou of Jupiter, but shall perish, but thoushalt endure; yea, all of them
death
wise.
soon convinced him other-
shall wax old like a garment; as a vesture shalt
thou change them : But thou art the same, and thy
years shall have no end," Psal. cii. 25 27.
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 doest thou ?
III. But there is no match for God in the
world : " Who would set the briars and thorns
against me in battle ? I would go through them,
I would burn them together," Isa. xxvii. 4. He
is called a consuming fire, and the greatest of his
enemies are but as " stubble fully dry," Nah. i. 12. It was a saving of Caesar, Veni, vidi,
vici; and may be truly said of God, for he never comes off with loss.
IV. Earthly Warriors know not IV. The omniscient God, that knows all things,
the success of their arms before- cannot be baffled nor disappointed ; he knows who
of either side shall fall, and who shall be slain,
and who wounded, before the battle begins.
II. Earthly Warriors are under
certain limitations ; for they cannot
war as they please, their bounds
being set by the Almighty.
III. There is no earthly War-
rior, though never so formidable,
but may be matched and conquer-
ed too.
hand, nor can foretel 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.
V. The Lord of hosts, before he takes up
arms, or intends to destroy a single or a com-
bined 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 like-
wise 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 contro-
versy he hath with any nation or people shall cease.
VII. The Lord of hosts can- kill and make
alive, and many times by killing brings to life, 2
Kings v. 7.
VHI. But God is "able to kill both soul and
body, and after fco cast them into hell," Matt. x. 28.
IX. But God's treasury can never be wasted,
nor his store consumed.
VI. Wordly Men of War know
not sometimes how to put a pe-
riod to a war, when it is begun,
nor can tell when it will end.
VII. Though earthly Warriors
can kill, yet they cannot make
alive.
VHI. 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.
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 con-
duct of so incomparable a Warrior, that can in a moment 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 it is for God's glory, and for the honour and safety of
king and people. God is called, " The Lord of hosts, the God of the armies of Israel,"
which puts a lustre and dignity upon this title, &c.
2 M 2
263 GOD A MAN OF WAR. [BOOK II
g 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,
Josh. vii. 8, 11.
5. Let God's people, when they go out against their soul-enemies, go in the name of
the Lord of hosts ; for it is dangerous to face an enemy, unless God go with us : " In the
name of the Lord will we set up our banners," Psal. xx. 5.
6. We may infer the desperate case of such as fight against God : " Who ever hardened
his heart against him, and prospered ?" Job ix. 4. " Such as make a tumult, and hate
him, that lift up the head, that take crafty counsel against his people," &c., Psal. Ixxxiii.
2 5, 13, and ii. 12. " Such shall be made as stubble before the wind, and their confe-
deracy laughed at by him that sits on high," &c., Isa. viii. 9, 10, and xxvii. 4. The most
steely and flinty in the world can no more stand before God, than briars and thorns before
a. flaming fire, Caryl on Job ix. page 167. Whoever commences war with him, does it to
his own ruin and destruction, &c.
7. Hence let all the enemies of God consider, that it is their wisest and safest course to
lay down their arms, and make their peace with God.
1. Because he is a God of might and power.
2. Of terror and 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 honour-
able terms may be made with him upon submission.
That he is a God of might and power, terror and majesty, hath been shown already, there-
fore we shall proceed to the third particular, viz.
3. He is a God of .influence and authority, he commands all.- Nothing can stand,
when he commands a march. The 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 shows them in the air, to strengthen or amaze, all
mounted on chariots and horses : sends the winds out of his chambers, 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 foundation of the earth, shakes the walls of Jericho, makes the ground open
to swallow men alive. Whoever he sets himself against, they are undone ; for
neither riches nor strength will save them: riches profit not in the day of his wrath;
money cannot bribe him, and by strength can no flesh prevail : for he can smite 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 success-
ful hath he been in battle, that the victory goes on his side ; wherever he undertakes the
war, he makes one chase a thousand and two put ten thousand to flight. As is his
power, so is 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 indignation 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, shows himself still above them : " Has subdued mighty and great kings,
for his mercy endureth for ever." Challenges the force of all his foes, "If their
hearts can endure or their hands be strong, in the day that he shall deal with him.
Eequires Babylon itself, that mighty queen of nations, " to stand with her enchant-
ments, astrologers, and magicians, and monthly prognosticators." He is clothed with such
armour, that none can hurt him He is mounted on such a steed, that none by flight can
escape him; for "he rides upon the wings of the wind:" he makes Ms 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, it is invincible. He is of one mind, and none can turn
hiro; he will have his own counsel stand, and the thoughts of his heart performed
BOOK II.] GOD A STRONG TOWEK. 269
to all generations. There is no putting of him in fear, and so force him into a com-
pliance. He always keeps his ground, till he hath done his work, and never yields or
gives way in battle. He concludes hefore hand, that his foes must fly ; so that victory is
jnore 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 shaking of the spears against him. Let Beelzebub him-
self come forth', and call all his sons to Ms assistance, muster up both Pope and Turk, in
the fulness of their strength and power, send to China, Tartary, Japan, <fcc., to fight this
Mail of War, the Lord of hosts ; and he will throw them, as through the thicket of a
forest, 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 them all to pieces. He can gather heaven up in folds, as a curtain, and roll it to-
gether as a scroll parchment. Break up the fountains of the great deep. Open the win-
dows of heaven, drown them by a deluge, affright them by rattling peals of thunder, rain
down hail and thunder-bolts, 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 de-
fiance, to bow to his sceptre, 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 resolved. Though 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 kingdom, reward them with a crown, invest them with
the raiment of princes, clothe them in robes, place them upon thrones, that in grandeur of
Mngs they may live and reign with him for ever. " Fear not, little flock, it is your
Father's good pleasure to give you the kingdom," Luke xii. 3. " A crown of righteous-
ness is from thenceforth laid up for them ; white robes are given them," 2 Tim. iv. 7, 8,
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 judgment, 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 unbelievers and reprobates, 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.
" The name of the Lord is a strong Tower, the righteous runneth into it, and is safe,"
Prov. xviii. 10. " My high Tower," Psal. xviii. 3. " The Lord is good, a strong-hold
in the day of trouble" Nah. i. 7.
These metaphors,
Refuge, ~) f Habitation, ^ ("High ~) ^
Hiding-place, [ j Place of defence, [ 1 Strong]" Iower -
Fortress, J (^Sanctuary, J (^Rock,
Have the same import and signification, and plainly hold forth, that God is the safe-
guard, defence, and sure protection of his people : yet such of them, \^hose properties admit
of demonstration and enlargement different from this, are handled particularly, (to which
*ihe reader is referred) and for the rest the ensuing parallel may serve.
270 . GOD A STRONG TOWEB. [BOOK H,
To open this metaphor we shall show,
1. What is meant by the xfame of God,
2. Eun the parallel. A
3. In what respects his name may be called a strong Tower ; with some short appli.
cation.
1. By the name of God we are to understand those apt titles, (as God, 1 am
that I am, Elohim, Jehovah, &e.,) by which God calls himself, to signify or set forth
the excellency of his name and attributes ; as his mercy, goodness, truth, faithfulness, on-
nipotence, omniscience, &c., Exqd. xxxiii. 19, with xxxiv. 6, 7, Psal. xlvi. 5, and liv. 1, 1
Sam. xvii. 45.
2. It is put for aid and help.
3. It is put for renown or glory, Gen. vi. 4, "men of name;" END \Nomen, that is,
famous men. Eccl. vii. 1, Prov. xxii. 1, Phil. ii. 9. So vile persons are called, Job xxx.
8, " men of no name," sine nomine twrba, id est, ignoliiiis turba. So particularly for the
honour of God, Psal. Ixxvi. 1 ; his virtue and power, Matt. vii. 22 ; his will concerning
salvation, John xvii. 6.
4. For the worship and service of God, 1 Kings viii. 16, 2 Chron. vii. 16, Jer. vii.
12, Lev. xx. 3. See more in "Wilson's Dictionary, and Illyric. in Clav. Script, upon the
word name, &c.
METAPHOR. PARALLEL.
I. A Strong Tower is furnished I. God is the Christian's Magazine and spiritual
with a magazine of arms and am- armoury, from thence he is furnished with wea-
munition, to supply the soldiers with pons to combat his soul's adversaries, as the girdle
armour and weapons defensive and of truth, the breast-plate of righteousness, shoes
offensive. of the preparation of the Gospel of peace, the
shield of faith, the helmet of salvation, the sword
of the Spirit, &c., reckoned up in Eph. vi. 10 18.
II. A Strong Tower or garrison II. God, the spiritual Tower, is fulness itself:
is furnished with plenty of provi- "He satisfies and fills the hungry soul: his fulness
sion, to supply the soldiers when fills all in all," Psal. cvii. 9, Eph. i. 23. The be-
besieged. lieving hungry soul has his absolute promise,
Luke vi. 21, " Ye shall be filled." And it is most
certain, that he can and will make it good. The militant Christian can want nothing, but
it is there ready for him.
III. A Strong Tower is furnish- III. The Lord Jesus Christ is commissioned
ed with a resolute courageous com- chief Ofiieer in this heavenly Tower, whose re-
mander, and well-disciplined soldiers, solution no force can shake, whose courage no
whom the captain animates and enemy can daunt, and whose skill in training and
arms, receiving his flying friends disciplining his soldiers no military professor can
into protection. equal. He is the Captain of our salvation ; by
him, (and only him) all distressed sinners are ad-
mitted into the shelter and protection of this Tower. He only shuts and opens : " None
can come unto the Father but by him," John xvii. 22, Rom. ix. 5, and x. 12, John xiv. 6,
Heb. ii. 10, Eev. iii. 7. "Without him we can do nothing," John xv. 5. He distributes
his graces, and fits for an encounter. He gives Ms saints power to tread upon serpents
and scorpions, and over all the power of the enemy, &c., Luke x. 19.
IV. A Strong Tower, with re- IV. This heavenly Tower is the Eock of ages
spect to situation, is usually built itself, Deut. xxxii. 4, 2 Sam. xxiii. 3. All the
upon a rocky or most firm foun- powers of earth and hell are not able to shake it,
dation, to prevent undermining. nor all their art to undermine it.
V. A Strong Tower is environed V. TheLordis"aWalloffire,"Zech.ii. 5,round
with thick and lofty walls, to with- about his people, such as no battery can make a
stand the batteries of the enemy, breach in, nor ladder scale. There is no fight-
and overtop their scaling-ladders, ing against God, Aets v. 39, and xxiii. 9, for he
It also gives a fair and full prospect is too hard a match for the proudest mortal. B
of things below, discovering the is a desperate and foolish enterprise to attack this
motions and approaches of the .fort, for it is impregnable. It gives those within
enemy. a clear prospect of the things of this world)
which the believers below cannot discover.' They
BOOK II.]
GOD A STRONG TOWER.
271
METAPHOR.
PARALLEL.
see what sin is, with its defiling and damning quality ; they are not ignorant of Satan's
devices, 2 Cor. ii. 11, by which he labours to circumvent them ; they see the weakness of
their spiritual enemies, and fear them not, so long as this tower incloses them.
VI. A Strong Tower is fortified
with out- works, as moats, plat-
forms, palisadoes, counterscaps, half-
moons, &C., which are often stormed
and taken; the soldiers therefore
do not put their chief confidence
in them, but when they find them
not tenable, they wisely retire to the
VI. A bare external profession of religion, su-
perficial reading of the scriptures, thinking (like
the Jews) to have eternal life in them ; specula-"
tive knowledge, or that which is merely histori-
cal ; assembling or joining in communion with
God's people in his ordinances ; conversations
morally sober, outward strictness in Christian du-
ties, pious performances, &c., may be fitly corn-
tower, or main strength, or tney are pared to these out-works, which, though in them-
certainly lost. selves very good, and to be practised, yet without
the root of the matter, that is, the life and power
of grace in the heart, they are not by any means to be rested in ; for when an enemy
comes, these defences are too weak and unserviceable. It therefore concerns the safety of
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, and they
destroyed, as in the foolish virgins' case, Matt. xxv. 1 13.
VII. In a strong Tower the VII. This heavenly Tower is furnished with a
walls and bulwarks are furnished dreadful train of artillery. He distributes death,
with artillery, and other military desolation, and havoc, among the proud re-
engines, to keep off and destroy the bellious Pharaohs of the earth, that oppress his
assailants. people, Exod. ix. 23. He deals destruction in
loud peals of thunder, and furious storms of rain,
hail, and fire. He pours out the vials of his wrath, rends rocks, and makes the earth to
quake, Eev. xvi. 1. He can (and will in time) melt the elements with fervent heat, and
burn up the earth, and the works therein, 2 Pet. iii. 10. The murdering cannon never
roared out more horror and amazement, than the wrath and vengeance of an incensed
God, elegantly expressed, Psal. xviii. 7 15 : " The earth shook and trembled ; the foun-
dations of the hills moved, 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. Pie
rode upon a cherub and did fly ; yea, he did fly upon the wings of the wind. He made
darkness his secret place ; his pavilion round about him were dark waters, and thick
clouds of the skies. At the brightness that was before him, his thick clouds passed, hail-
stones, and coals of fire. Yea, he sent out his arrows, and scattered them; and he shot
out lightnings and discomfited them."
VIII. In a strong Tower they
have countermines, and other devices
to defeat the besiegers' mines, or
under-ground workings.
own pit, Prov.
counsels of wickedness to light, and defeats the plots
VIII. The Lord can baffle the combinations of
the wicked, and entrap them hi their own snares,
Eccl. x. 8. " He disappoints the devices of the
crafty," Job v. 12, 13 ; makes them fall into their
xxvi. 27 ; he brings the hidden
and stratagems of Antichrist, of
which (in his blessed providence) he has given us many memorable instances, in former
and latter times.
IX. A strong Tower is a place IX. God is such a safeguard to his church,
of security; there (as in a safe re- that " the gates of hell shall not prevail against it,"
treat) men trust their lives, estates,
families, choice treasures, &c. ; it is
a refuge, and sure receptacle, when
Matt. xvi. 18, Isa. viii. 14 ; a sure sanctuary to
every individual Christian, that puts or commits
himself into his protection, Matt. vi. 20. He is s.s
enemies invade, or tyrants oppress us. tender of his saints, as of the apple of Ms eye.
Here we may safely deposit lives, estates, families,
choice treasures. Here no moth can corrupt, no thief break through, or tyranny oppress
u s. " Commit your souls in well-doing unto him, as into the hands of a faithful Creator/ 5
272
GOD A STRONG TOWEB.
[BOOK
strong
METAPHOR. PARALLEL.
1 Pet. iv. 19. 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 angels to
destroy his and his people's enemies: one of
which, in one night, slew 185,000 Assyrians, 2
Kings xix. 35, and at another time, cut off all
their mighty men of valour, leaders, and captains,
&c., Chron. xxxii. 21.
XI. The Lord (in whose name is strong con-
fidence) is a place of Eefuge, and Strong Tower
to his dear children, Prov. xiv. 26, Those. sin-
cere ones that have given themselves up to him
they are secure out of the devil's gun-shot, and
the power of enemies ; whilst the hypocrites,
and lukewarm formalists, are upon all occa-
sions exposed to both, Isa. xxxiii. 14. But the va-
liant soldiers of Jesus within the Tower, are ani-
mated with so brave a courage, that they de-
spise the batteries and assaults of the enemy, (as was said concerning blasphemous Senna-
cherib :) " The virgin, the daughter of Zion, hath despised thee, and laughed thee to
scorn ; the daughter of Jerusalem hath shaken her head at thee," Isa. xxxvii. 22. "For
she had absolute confidence in " her strong holds," Micah iv. 8.
XH. As a Strong Tower gives XII. God, the Strong Tower, not only inspires
courage and spirit, to those that his soldiers with true valour and courage, to set
X. Sometimes from a
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-
ledge of its impregnable strength,
gives courage and resolution to
such as are in it, to bid defiance to
the rage and malice of all enemies.
are in it ; so it dispirits and disheart-
ens the besiegers, who after along and
successful assaults, are defeated, or
beaten quite off.
at naught all the powers of hell; but also con-
founds and dispirits their adversaries, that they
are at last, when their .bloody persecuting de-
signs prove ineffectual, forced to give over, and
quit their attempts against his Church and people.
METAPHOR.
I. The fabric and materials of
an earthly Tower are subject to
decay.
It. A Strong Tower may be beaten
down by the fury of cannons, or
battering engines.
III. A Strong Tower may be
surprised, if the watchman be sleepy
or negligent.
IV. A Strong Tower may be
betrayed by the treachery of seeming
friends.
V. A Strong Tower may be re-
duced by famine.
mine, because the provision is as eternal
DISPARITY.
I. The heavenly Tower is incorruptible 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 possi-
bility of surprise ; its Watchmen never slumbers,
nor sleeps.
IV. Go'd knows the hearts of all men, and
therefore cannot be deceived. He knows the se-
cret bent and inclination of the closest hypocrite,
and can render their darkest designs against him
or his people ineffectual, Isa. liv. 17.
V. In this Tower is the bread of life, and an
inexhaustible fountain : here the hungry are filled,
and the thirsty satisfied : here is no fear of fa-
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 : Leigh Crit. Sac. Three come from being, as rnrp Jehovah, "it Jah, nins Ehejeh
three from power, as ^ El, n? Eloah, OTI^M Elohim : three from governing, 'aiw Adonai,
'~rc> Shaddai, msas mn Jehovah- Tsebaoth ; one from excelling, as rfo Elion.
J300K II-] GOD A STRONG, TOWEK. 273
1. Jehovah sets out the eternity and self-existence 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 show that there is no rest till we come to Jehovah, and that there
we are safe and secure. This name is opened, Rev. i. 4, 8, iv. 8, xi. 17, and xvi. 5.
o av, o i\v, Km o epxofievos , " Which is, which was, and which is to come." It comes of
mn Havah, he hath heen.
2. Jah, is a diminutive of Jehovah, and notes the same things.
3. Ehejah, I anror will he, rrrw -HEK rrrts Ehejeh Asher Ehejeh, "I will be what I
will be ;" Exod. iii. 14. This notes the essence of God, and implies his immutability
and incoinprehensibleness. Christ alluded to this name, John viii. 58, " Before Abra-
ham was I am."
With respect to these names, God may be called a Strong Tower, in regard of the
eternity of his duration, and infiniteness of his essence. The Rabbins, and Ghaldee
paraphrase, expound this text of the eternity of God. - See Ainsworth on the plaee.
4. El, a strong God. Junius and Tremellius translate it, Deum fortem ; Aquila rx"po"
robusium, strong. This notes the omnipotency of God, &c. Ezek. xxxi. 11, Gen. xiv.
22, and xxi. 33. See Rivet on Psal. xix. 1. Hence Eli, my God, an Hebrew word
Matt, xxvii. 46, and Eloi, a Syriac word, Mark xv. 34.
5 Eloah is derived of El, strong or mighty ; and by increase of the word, the sig-
nification is increased, Most Mighty, or the Almighty, &c. The plural number of it is,
6. Elohim, Almighties, or Almighty powers, Gen. i. 1, 1 Chron. xvii.. 21, 2 Sam. vh'.
23, cfrhK N-Q Sara Elohim, that is, word for word, God's created ; that is, the Father,
Son, and Spirit, created; noting, as some say, Trinity in Unity;* 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, -f* (derived from p Eden, Basis, columna, vui aliquid insistit, a base
pillar, or column that bears up or supports anything) signifies Lord, who as he
created all things, doth also sustain and preserve them. It is given to God in the
Old Testament one hundred and thirty -four times. See Ainsworth on Gen. xv.-2.
8. Shadai, Almighty, or all-sufficient. Grammarians are not agreed about the ety-
mology of this word; some derive it from no J Shadad, to carry away by force,
to prey, lay waste, or destroy. Many think that God took this name from the world's
destruction in the flood.- The Greeks translate it iravroKparcap, and the Latins omni-
potens, both which signify Almighty. Others say, that it is a compounded word of the
verb dai, which signifies, it is sufficient, and the letter ^, which supplies the place of the
relative Asher, to answer the Greek avrapKrjs, 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, say-
ing, that "no, Shod, (destruction) shall come forth Shaddai, (the Almighty, Isa. xiii. G,
Joel i. 15.
9. Jehovah Tsebaoth, Lord of Hosts. The Rabbins \\ observe, that he hath two ge-
neral troops, (Copies tarn inferiores quam superncs,) the creatures above, and creatures
beneath, already pressed to be employed in his wars, either defensive or offensive,
for the safeguard of his favourites, or the destruction of their opposites.
The name Jehovah implieth, that God had his being or existence o f himself be-
fore 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 Abra-
ham, Isaac, and Jacob, the name of God Almighty, or All-sufficient ; but by my name
Jehovah was I not known to them ; as the Greek and Chaldee render it, manifested not.
They believed God was able to perform whatsoever he had- said, but they saw not the
performances ; till when he makes good the covenant to their children, he calls him-
* Because here is a noun of the plural number, joined with a verb of the singular number, f
yd busis instar, sustentat et regit domum autpolitiam. J Quod est diripere et preedari, item perdere
deslruere, et vastare, quasi vastatorem. dieas, i. e. potentem et inoictum, cut nemo resistere possit.
'oluHt nonnulli Deum koc nomen traxisse a vasialione mundi, factet in diluvio. Alii 'iffl nomen
COM /jositum esse voluut^^-c. Domin-us exercitwm, qoud exercitus amnespro arlitrio suo agit. TremelU
I" Juwi. iu P&aL xsiv. Vid. BoJiun & Piscator. in Horn. ix. 29.
274 GOD COMPARED TO A GIA^T?. [BOOK H
self -Jehovah, denoting - the faithful performance of all his promises, and therefore may
be rightly called a Strong Tower.
10. The last Elion, altissimus, Psal. is. 2, and xcti. 6, to which the Greek wf^s-,,
Most High, answers, Luke i. 32, Acts vii. 48, which sets forth the surpassing digaity j
excellency, and high sovereignty of God, which is over and above all.
In all these respects God's name is a Strong Tower, for he is their support : he is
Almighty, and so can destroy such as rise against him ; he commands the celestial and
terrestial hosts: and lastly, he is the Most High, so that there is no contending with
him.
Besides, the other attributes- of God are so many Strong Towers to secure Ms peo-
ple. His wisdom orders all things for the feest. His goodness and mercy engages
him to fatherly affection. 'By his omniscience he knows all their wants, temptations,
afflictions, &c. His foithfnlness gives them, assurance, that he will not fail, &e.
COBOLLARIHS.
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, sinaere prayer, confession of sin, &c., is the way.
Motives to this are, .
1. No other Strong Tower can secure them ; wisdom, honour, riches, &c., will not do it.
Psa]. xx. 7, and xlix. 6.
2. To fly to other strong-holds, is a breach of God's law. and brings a curse ; " Cursed
is the man that trusteth in man," &c., Jer. xvii. 5.
3. It is absolute folly and madness to depend upon any other, for they cannot save in a
day of wrath, Job xv. 31, Psal. xxxix. 5.
4. There you will be safe from all the enemies in the world.
II. From hence we aaay infer, that- all the attempis of hell, and wicked men, will
certainly prove vain and unsuccessful against the church and people of God.
III. That the're is no resting in a bare lifeless form, (which are the outworks,) but
such as will be safe, must get the power, as well as the profession of religion.
GOD COMPARED TO A GIANT.
" He Ireaketh me with breach upon breach, and runneth upon me like a giant," Job xvi. 14
JOB, under the heavy pressures of afflictions, maketh this bitter complaint. I know
not any scripture besides, wherein God is held forth by this similtude, viz. running upon
his people, or a particular saint, like a giant. Which shows, as Mr. Caryl well observes
from the place, how much terror God is pleased to clothe himself with, and what strength
he puts forth, whilst be 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 he not so, when he sets them as his mark, when a multitude of skil-
ful 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 Ms people, runneth wpon them like
Giant.
SIMILE. PARALLEL.
I. A Giant is a mighty man, or I. God puts forth his strength, when he is
a man of more strength and ro- said to break forth against a man like a
business than others, as Goliah, Giant. What is a weak man, or a poor feeble
and the sons of Anak were : when child, in the hands of a Giant ? How much less
a Giant assualts a man, it is more *is man, in the hand of a strong and mighty
than to be set upon by an ordinary God ?
man.
BOOK II.] * GOD COMPARED TO A GIANT. 273
SIMILE. PARALLEL.
II. A Giant is not only said to II. God seemed to come forth against Job
be strong, but fierce and terrible ; fiercely, as if he would break him to pieces, and
and his running upon one like a destroy him at once : "I will give thy flesh
Giant, denotes courage, fierce- (saith Goliah to David) to the fowls of heaven,"
ness and fearlessness, therefore 1 Sam. xvii. 44.
called Horim.
III. A Giant is not only strong III. God is not only fierce in the way of his
and fierce, but also swift ; hence chastisement of his people, but also sometimes
David compares the sun at his very swift : He niay seem to delay for a while the
rising, '' to a bridegroom coining use of the rod, but at last he corneth on apace,
out of his chamber, and to a Giant or brings one judgment upon another speedily, as
strongman,whorejoicethtorunarace." appears from 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 iniquities," Amos iii. 2. God's people sin sometimes with a high hand, therefore
God punisheth them with a high hand : " Thine arrows stick fast in me, and thine hand
presseth me sore," saith that good man, David : and again, " There is no soundness in my
flesh," Psal. xxxviii. 3.
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. Though it may not be immediately for this or that sin, that the Almighty afflicts
his Jobs ; yet sin is the original cause of all their affliction : if Job had not been polluted
and defiled with sin, he had never known sorrow or affliction.
2. Though Job .might not be afflicted for sin, yet Job's sin (though 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. Though God came forth fiercely upon Job, yet it was not in a way of wrath, to
destroy him ; nay, God did not design any injury or wrong to him, but contrariwise his
great good and advantage. " You have heard of the patience of Job, and of the end of
the Lord ; that he is very pitiful, and of tender mercy," James v. 11.
4. "We must always imprint this, as an undoubted truth, and sure maxim, in our
Blinds ; that though God sometimes afflicts, or may afflict his children, as a bare act of his
sovereignty, sin being not directly the occasion thereof ; yet nothing God doth or can do
is unjust. " I know, Loxd, that thy judgments are right, and that thou in faithfulness
hast afflicted me," Psal. cxix. 75. " All his ways are judgment, a God of truth, and
without iniquity, just and righteous in all his ways," Deut. xxxii. 4, that is, his administra-
tions, or his doings, as Mr. Aineworth notes," are judgment, that is judicious, equal : a
God of truth, or faithfulness ; 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 sufS- -
cient ground to conclude they are cast out of God's favour : for the best of saints, and
dearest servants of God, have been from the beginning under the greatest exercise of
affliction. " As many as he loves, he rebukes and chastens," Eev. iii. 19.
6. Another thing that we should premise ig$ that the afflictions which we meet
with in, this world, come not by chance. They are all measured out by God's order-
} n S providence, in matter and manner, for kind and quality. And though the
Judgments ami dealings of God are sometimes very secret, and hard to be understood
'2 N ii
2" 6 GOD COMPARED TO A GIANT. [BOOK u,
at first, we ought with patience to bear them, and humbly wait, till God is pleased to
show us his mind and pleasure in them.
7. We must consider, that it is our duty to acknowledge all our troubles and at
ftictions, and whatever they be, as coming from God; and look beyond instruments
and secondary causes : " Is there any evil in the city, and I have not done it? He breaketh
me with breach upon breach, and runneth upon me like a Giant." He ; why some may
say, it was the devil and his agents, viz., the Sabeans and Chaldeans, &c. Job knew
that no devil or wicked man could hurt or touch Mm, if God did not give them leave, and
open the door for them.
These things being premised, I now shall give you five or six reasons why God ran thus
upon Job, or breaks forth after this manner upon sincere persons, when sin is not the cause.
It is necessary to note this by the way, that God doth frequently single out the most
eminent and choicest of his children, to undergo the sharpest' and sorest affliction, because
they have the greatest strength. Joseph excelled for grace and virtue, 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 sorrow
and afflictions was he : those that have received most grace from God, are able to bear
most afflictions from God. A general of an army chooseth out the most valiant and
experienced soldiers, to put them upon hard adventures. It is not prudent to put a
fresh- water soldier 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 eaith 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 xxi. 18.
1. Reason. One reason why God ran thus upon Job like a Giant, or brings sore and
severe trials upon his dearest servants, is, that he may fit them for eminent work and
service. Hereby they learn experience and knowledge, not only how to carry themselves
in dark and dismal days, but to teach others also, how to behave themselves under trials.
2. That God might 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 men are ready to be ensnared with the world, there-
fore 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, aind nothing like affliction tends to destroy it.
The corruptions of our hearts are compared to chaff and dross, which the furnace of afflic-
tion burns up, and purges away. No man is so pure and clean, but he need 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,) Job xxiii. 10.
3. God brings his Jobs under great exercises and afflictions for the trials of their
graces. Grace never shines forth in its real splendour and glory, until it comes to te
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 withheld not his son, his only son Isaac, whom he loved ; such
was his love to God ; and if we respect his faith, it is said, Horn. iv. 18, 19, '20,
" He believed in hope against hope, that he might become the father of many nations.
According to that which was spoken, so shall thy seed be. He being not weak in faith,
considered not his own body being now dead, when he was about an hundred years old,
neither the deadness of Sarah's womb, (Gen. xv. 5,) he staggered not through unbelief,
but was strong in faith giving glory to God." " By faith he offered him up accounting that
God was able to raise him up even from the dead : from whence also he received him in a
figure," Heb. xi. 19. How did Job's patience shine forth, when it came under exercise,
by all those sore and bitter afflictions he met withal. The greater the temptation
or trial is, if the soul can resist it, and bear up under it, the greater demonstration
there is of the strength and power of that grace the soul possesseth. The Almighty
BOOK II.] GOD COMPARED TO A GIANT. 277
shows, hereby the strength and unmoveableness of faith, how unconquerable it is, what
kind of omnipotency there is in grace. He would have all the world know, that a
godly person is in vain assaulted by friends or enemies, by men or devils, by wants
and wounds, though he be even benighted in his spirit, though God himself takes away
the light of his countenance from him, and runs upon him like a Giant; yet that ovei all
these things God's grace can make him stand, and cause him to be more than a con-
queror : for in the book of Job, we may say, is an account given of one of the greatest
battles fought, that ever was between man and man, between man and hell, between God
and man ; yet Job went away with victory. True grace is often assaulted, yet never was,
or never 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 contina-
aily 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 : " Doth Job serve God (saith Satan)
for naught?" Job. i. 9. He is a very hypocrite, though now he seem so godly : DO such
zealot as he, but he hath a base and selfish end and design in all he doeth : 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,"
Job ii. 5. The Lord did on purpose cause these things to be acted, and to come upon
Job, for ever to stop the mouth of Satan and his servants ; to show, that his children fol-
low him for the love they bear him, and for the excellency they find in him, and in his
ways, and from that bond and duty that is incumbent upon them. Though he strip them
naked of all they have, yet they will cleave to him.
5. God ran thus upon his servant Job, that he might become an example of pati-
ence 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
dispensations of the Almighty. " Whatsoever was written afore-time, was written for
our instruction, that we through patience, and comfort of the scriptures, might have hope,"
Rom. xv. 4 : " Take, my brethren, the prophets, (saith the apostle) who have spoken
unto you in the name of th.3 Lord, for an example of suffering affliction, and of patience,"
James v. 1 0.
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 without their reward here-
after. No believer shall lose by suffering hard things according to the will of God.
He cloth it not simply for his own pleasure, but for our profit, that we might be par-
takers of his holiness. " Though at present no affliction seeineth joyous, but grievous,
nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that jare
exercised therby," Heb. xii. 11. And hence Paul saith, " Our light affliction, which is
but for a moment, worketh for us a far more exceeding and eternal weight of glory," 2
Cor. iv. 17.
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. Woe to that man. that God
stirs up all his strength and wrath against, when his absolute design and purpose is to
kill and utterly destroy." " God is angry with the wicked every day : if he return not,
he will whet his sword ; he hath bent his bow, and made it ready : he hath prepared for
them the instruments of death," Psal. vii. 12, 1,'i.
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 powder, and before now amongst the damned :
278 GOD COMPARED TO A LION. [BOOK II.
and let me adviso 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 : blessed are all they that put their trust in
him," Psal. ii. 12. God is now ready to treat with you from the merey-seat ; but the
time is near, when he will get upon the seat and throne of judgment, and then it will be
too late.
3. Comfort. To you that are saints, and under afflictions ; this may administer
much consolation unto you. You see, G-od 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 a heavy burden 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 ; but he tells us, " Pie put sackcloth upon his loins, and denied his horn
in the dust :" " My face, saith he, is foul with weeping, and on my eye-lids is the shadow
of death," Job xvi. 16. The only way under "the heavy strokes of the Almighty, is, to
prostrate our souls at his foot. When God lets out visible tokens of his afflicting hand
upon 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 greatly troubled ; when he runs on us in a way of affliction, we should fall down be-
fore him in a way of contrition. Ephraim's sighs and moans we: e music in God's ears.
Ephraim did not murmur against God, but mourned before God. The way to have God's
rod .removed, is to be sensible of the rod, and who hath appointed it. If we would be
free from affliction, we must be humbled for our sin ; if we are humbled under the cross,
God will soon exalt us upon the throne.
GOD COMPABED TO A LION.
" / 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 de-
vour them like a Lion, Hos. xiii. 7, 8.
WE have here a threefold simile, which showeth the fearful state of a wicked and provok-
ing people.
1. 1 will be unto them as a Lion, I will devour them like a Lion.
2. Asa Leopard I will observe them.
'6. I will mee,t 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 he 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 tke wicked and impenitent, we shall illustrate the
similitude in the following parallels.
SIMILE. PABALLEL.
I. The Lion is a most terrible . I. That God corneth forth in a way of
creature : if the Lion roars, all the judgment against the wicked, is a terrible God.
beasts of the forest tremble, Amos Hence it is said, " He shall roar out of Sion."
iii. Naturalists observe, that though Joel iii. 16. The threatenings of God are as the
other creatures are swifter on foot roaring of a Lion, and terrify the wicked, as a
than the Lion ; yet .when he roareth, Lion doth the more impotent animals.
they lie down.
II. A Lion when enraged (espe- II. When the face of God is set against a soul
dully) hath a juajestical, fierce, and or nation, or he is moved to frowns, indignation,
BOOK 11.]
GOD COMPARED TO A LION.
279
SIMILE.
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
showeth us ? who, if he goeth
through a flock of sheep, both tread-
eth 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
PAEALLEL.
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," Zeph. iii. 8. There
is " none can deliver out of his hand," Isa. xliii.
13. neither power, nor policy, craft, nor out-
ward force, will signify any thing.
IV; The dreadful God, when sinners fall into
his hands, will crush them as a Lion : " Consider
this, ye forget God, lest he tear you in pieces,"
Psal. 1. 23. " I will arise, and devour at once, I
will rent the caul of their heart, and there will I
devour like a Lion," Hos. xiii. 8. A reverend
divine hath an excellent note upon this place:
" The Lord will do as a Lion doth : the more im-
parts of the body, except he is very mediately 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 instruction could
not get to their hearts ; but God will tear that
Mr. Borroughs on Hosea, hath noted further, that
it denotes the sending plagues upon the hearts of wicked men, and to leave their
estates, &c., to the Assyrians; concerning Luther's observation; and for a farther
confirmation, cites Arms Montanus.
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.
caul, that film from off their hearts. 31
V. The Lion is a creature (as
naturalists observe*) that seems
much for justice. No creature
more fixed or constant in their
love and friendship, or more
ready to revenge the breach of
amity, than is a Lion; which is
further demonstrated by a great
Historian, citing a passage of
Eudemus,-}- who writeth of a certain
young man, that nourished together
many years, a dog, a bear, and a
Lion; who lived in perfect peace
and concord, without breach,
snarling, or appearance of anger.
But on a day, as a dog and the
bear played together, and biting
one another gently, it happened
that the poor dog fastened his
teeth in sport, deeper than the
bear could digest ; and thereupon
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,
V. The holy God is just in all he doth: "Just
and righteous are thy judgments, O Lord." "The
right hand of the Lord is full of righteousness," Psal.
xlviii. 1 0. Yet he delights to live in love, concord,
and real friendship with all his creatures ; and
how fixed 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 cruelty 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 oppres-
sion of the poor, saith God, will I arise," Psal. xii.
5. And he will retaliate upon the wicked, ac-
cording to the nature of the evils they have done.
" Bob not the poor, because they are poor ; neither
oppress the afflicted in the gate : for the Lord will
plead their cause, and spoil the soul of those that
spoiled them," Prov. xxii. 22. " And I heard the
angel of the waters say, thou art righteous, Lord,
which art, and wast, and shall be, because thou
hast judged thus ; for they have shed the blood of
saints and prophets, and thou hast given them
blood to drink, for they are worthy," Bev. xvi. 5,
Seneca in his book, De JBeneJieiis out of Gcllius.
t Topsail, lib. i. p. 336.
280 - GOD COMPARED TO A LIO3ST. [BOOK It,
SIMILE. PARALLEL.
and seeing this cruelty, and breach 6. God always proportions the punishment, to
of love, amity, and concord, that the nature and quality of the offence.
had been, amongst them, was inflamed
to revenge that perfidy, and like a true king of beasts, measured 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 wounded or hurt by a man, with a stone or dart, according to the greatness of
the hurt he frames his revenge.
VI. It is observed of the Lion, VI. The Lord narrowly observes those men
that he will narrowly mark any one that fight against him with a high hand, who
that wounds him : and though wound his name, and abuse his people ; and
there are hundreds of men toge- surely they must not think to escape amongst
ther, and but one wound him, or others ; though the evil may be forgotten by the
shoot at him, or any ways hurt or shiner, being formerly done, yet God remembers
injure him, he will observe and mark it. " Thus saith the Lord, go and smite Amalek,
that man, and keep the wrong in his I remember what Amalek did, and utterly destroy
mind a long time. all they have," 1 Sani. xv. 2, 3. " These things
hast thou done, and I kept silence, thou thoughtest
I had been altogether such an one as thyself : 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," Psal. 1. 21, 22.
VII. Moreover, it is observed of VII. The Lord that keeps Israel neither sleep-
the Lion, that he sleeps but little, eth nor slumbereth, his eyes are always open, he
and with his eyes open ; or, as some seeth the sinner at all times. No dark nor se-
others note, he having great eyes, cret place can hide from him ; he beholds the
and so small eye-lids, they cannot wicked when they work ; day and night are alike
wholly cover his eyes. to him. " He that keepeth Israel sleepeth not,"
Psal. cxxi. 4, which is matter of comfort to them:
so he that destroys their enemies sleeps not, which is ground of terror to them.
VIII. The Lion will fall upon no VIII. The Lord, though his wrath be dread-
creature, except he be in hunger, or ful as a Lion's, yet he is not so ready to fall upon
is greatly provoked. his creatures presently. He breaks not in upon
them, until he is greatly provoked, and there is
no remedy ; but then he falls" terribly upon them indeed, like as an hungry and incensed
Lion, 2 Chron. xxxvi. 16, 17.
IX. The Lion (as Pliny observes IX. The Lord hates those that look asquint
Lib. viii. p. 202.) cannot endure to be upon him ; we mean those professors that have
looked asquint upon by any. by and sinister ends of their own, that have not a
right and pure eye to his glory in what they do.
The Lord loves uprightness in all our ways and carriages to him, I Chron. xxix. 17.
X. Again, of all wild beasts, it X. God is full of clemency and bowels to all
is observed that the Lion, if one that submit to him. When he sees a poor crea-
do fall down, and prostrate him- ture humble himself, and fall down at his feet,
self before him, as it were, and and petition for mercy, how ready is he to for-
petition for his life, he will spare give and pass by all former treasons and rebel-
him. Take Pliny's own words, lions against him! "Seest thou how Ahab humbletli
Lib. viii. p. 201. " The Lion alone, of himself ? I will not, saith the Lord, because he hath
all wild beasts, is gentle to those humbled himself, bring the evil in his days," 1 Kings
that humble themselves unto him, xxi. 29 ; yet this Ahab was an abominable wretch
and will not touch any such upon in God's sight, a monster of wickedness; there-
submission, but spareth what crea- fore it is said, "There was nonelike Ahab, who sold
ture soever lieth prostrate before himself to work wickedness in the sight of the Lord,
him."* whom Jezebel his wife stirred up/' 1 Kings xxi. 25.
Ephraim provoked God to anger, but he bemoans
himself, and repents with tears, and smites upon his thigh, with shame and confusion
efface ; and what saith God now to Ephraim ? " I will surely have mercy upon him, my
bowels are troubled for him, I will surely have mercy upon him, saith the Lord. I will
not execute the fierceness of mine anger. , I will not return to destroy Ephraim, for I am
* (Juryora irtaynanimo satis esl prastrassa Leoni. Ovid.
BOOK II-] GOD AS A LEOPARD. 81
SIMILE. PARALLEL.
" God and not man : my heart is turned in me, my repentings are kindled together,
Jer. xxxi. 20, Hos. xi. 8, 9. Though God is a terrible Lion, yet it is only to the impeni-
tent, and those that stand out against him.
XL A Lion (as Pliny, and divers XI. God is a great enemy to flatterers and
other great naturalists, tell .us) is a tyrants, which sooner or later will be the subjects
great enemy to apes and wolves. of his wrath and fury, whom he will tear in
pieces and devour.
SIMILE. DISPARITY".
THE Lion is a proud and lofty crea- IN divers respects God cannot by any means be
ture, a tyrannical and cruel beast, a compared to a Lion. He is not proud, cruel,
great destroyer of sheep, lambs, and nor will he cast off or destroy an upright and inno-
otlier poor innocent and harmless cent person, whatever the provocation .be ; but
creatures ; besides he hath many he is in the highest degree of eminency, quite
other evil qualities. Hence the devil contrary to all these evil qualities, as is showed
and wicked men are compared to a elsewhere.
Lion : to which similes we refer you.
COROLLARIES.
1. Is God compared to a Lion in those respects you have heard ? then let sinners tremble,
for they are like to be the only prey of this dreadful and terrible God. Art thou able to
encounter him, or to stand before him ? " I will be unto Ephraim as a Lion, and as a young
Lion to the house of Juclah : I, even I will tear, "and go away, and none shall rescue him,"
Hos. v. 14. Doth not this Lion begin to roar ? " Will a Lion roar in the forest, when he
hath no prey ? Shall the trumpet be blown in the city, and the people not afraid ? Sure
God is arising up to the prey, and " He will shake terribly the earth," Amos iii. 4, 6, 8.
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 rouse him up.
3. See from hence what the nature of sin is ; it is only that which causes God to break
forth against man, as a hungry Lion. It is sin that provokes him to anger, and fills him
with wrath and indignation. God greatly delights in mercy ; and to execute judgment,
is called " His strange work," Isa. xxviii. 21.
4. There is no way for the guilty or rebellious soul to take, but to fall down before the
dreadful God, to prostrate itself at the feet of the Lion of the tribe of Judah : He will have
mercy on thee, if thou dost submit thyself unto him.
GOD AS A LEOPAED.
" And as a Leopard will I observe them" Hosea xiii. 7.
SIMILE. PARALLEL.
I. THE Leopard is a great ene- I. WICKED men fly in the face of God ; they
*ny to man, and so fierce, that he are said to fight against him, Acts v. 39, and vii.
immediately flies into the face of 51, and now saith God, " I will be like a Leopard,"
him, and pulls out his very eyes. 1 will as it were fly in your faces, I will come fu-
riously upon you in the way of my judgments : I
will not only as a lion, tear the caul of your hearts :
but as a Leopard, I will pull out your eyes, and ye shall wander in darkness.
II. The Leopard is a very swift II. God says, he will be a "swift witness" against
beast : " Their horses are swifter than the wicked : " Swiftly will I (saith God, speaking
the Leopards," Hab. i. 8. to the enemies of his people) return your recom-
pence upon your own heads," Joel iii. 4.
HI. The Leopard in watching his III. In this scripture chiefly God compares
prey i s very subtil ; he observes himself to a Leopard, in respect of watching the
fit times and seasons when to ungodly :" As a Leopard will I observe them." This
2o
282
GOD COMPARED TQ A BEAR.
[BOOK n.
SIMILE.
PARALLEL.
come upon them. Pliny shows us,*
how they hide their heads, and
what great policy they use in seizing
their prey.
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," Jer. xliv. 27. The Lord
watches over his own people for good ; hut woe to them, that he like a Leopard, ob-
serves, and watches over to destroy. It is marvellous to consider, how long the patient
God bears with an ungodly soul, people, or nation, ere he brings his sweeping judgments
in upon them. The wicked think God will never strike, because he defers the execution
of his wrath, and hence they are hardened in an evil work. When, alas poor souls ! 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, Psal. 1. 21, and x. 11, 13, 14. "We
have a plain proof of this in Pharaoh king of Egypt ; God, like a Leopard, observed him,
and watched over him for evil ; and at last, though it was not presently, got h'old of him,
and broke his bones, and destroyed his power, and all his mighty host. God's time of ex-
ecuting his judgments and wrath upon the ungodly, is the most amazing and terrible : " in
due time shall the feet of the wicked slip."
IY. Naturalists observe, that when IV. God, though he seems to tarry long before
a Leopard comes upon his prey, he he comes upon the ungodly, yet when he doth
leaps upon it suddenly. come, he leaps (as it were) upon them, comes on
a sudden : "I will come upon thee as a thief,"
Eev. iii. 3. The wicked will be surprised when vengeance comes to be executed upon them.
V. It is observed of the Leopard, V. God, though he may seem to he asleep, and
that he will sleep long, even three to hold his peace, and let sinners alone ; yet
days together ; but after he awakes, will he at last awake out of the sleep, and then
he is more fierce. let sinners look to it, Isa. xlii. 14.
GOD COMPAKED TO A BEAR.
f ' I will meet them as a Bear bereaved of Tier whelps" Hosea xiii. 8.
THIS is the third simile God makes use of in this place, "I will meet them as a Bear be-
reaved 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. It is observed, that the Bear
will not willingly fight with, or set
upon a man, unless he is forced
thereunto.
III. No creatures (as naturalists
tell us) love their young more than
the Bear.
xlix. 15, his love exceeds the love of
IV. The Bear is furious, and in
a dreadful rage, when she is be-
reaved of her young, as appears by
Hushai's words to Absalom : " Thou
knowest, that thy father and his men
they be chased in their fury, as a
Bear bereaved of her whelps," 2 Sam.
PARALLEL.
I. "Who is so fierce and terrible as the great
God, whose anger 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 offspring, as God doth them that
fear him. " A woman may forget her sucking
child, yet will not he forget his children," Isa.
women to their tender babes.
IV. 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 ofmine eye,"
Zech. ii. 8. What then will become of the bloody
persecutors, that have not only bereaved God of
his children, but cruelly torn them to pieces,
bored out their - eyes, roasted them alive,
* Pliny, Lib. viii. p. 204.
BOOK II-] GOD COMPARED TO A MOTH. 283
SIMILE. PARALLEL.
xvii- 8. " la the field let a Bear rob- their skins off, and burned them, at the stake to
bed of her whelps, meet a man, ra- ashes, and put them to all the horrid tortures
ther than a fool in his folly," Proy. they could devise ? If God will meet his own peo-
xvii. 1^- She is fierce at all times, pie, if they will sin against him, and provoke
as was hinted before ; but above all, him, as a Bear bereaved of her whelps ; how
if she be robbed of her whelps. will he meet Babylon, bloody and merciless pa-
pists, 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.
" / will be unto Ephraim as a Moth" Hos. v. 12.
THAT we may understand the nature and quality of this little creature, and the reason of
the comparison, the parallel following is offered, with a practical application. The scope
of the text is a denunciation of a strange judgment, which shall corrode and consume them ;
the cause and ground of which is delivered in the preceding verses, viz., because they have
resisted the commands of God, and followed the wicked commands of Jeroboam, and his
princes : " Therefore, saith God, I will be unto Ephraim as a Moth."
Observe. That God, in bringing judgments and miseries upon a rebellious people, will be as
a Moth. And in what -respects take as followeth.
SIMILE. PARALLEL.
I. A Moth is a creature that cor- I. God, when he breaks forth upon a people or
rocles or devours exceedingly, what- nations in a way of judgment and wrath, destroys
ever garment or cloth it doth seize and makes all desolate therein. " Behold there-
upon, and makes it good for very fore, I will stretch out my hand upon thee, and
little. . 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 ani the Lord," Ezek. xxv. 7.
II. A Moth will not only eat woollen II. God, when he comes forth to spoil a peo-
cloth, and garments of a low price, pie or nation for their sins, will not spare the
but those that are very rich, yea, rich more than the poor, the king more than the
costly velvets, as experience shows. peasant : all must expect to taste alike of the same
cup. As they have sinned together, they must all
suffer together.
III. A Moth comes not upon such III. God will not come upon a holy and godly
cloth and garments, as are carefully people and nation, to spoil and destroy like a
and wisely kept from dust and filth : Moth, those that labour fb keep themselves pure
and therefore those writers,* that and clean from the dust, and filth of sin, and the
mention the hurtful nature of this corruptions of this world ; such need not fear, that
creature, advise to cleanse, and keep God will be as a Moth to them.
such things as are subject to this
creature from all dust and filth whatsoever, and then they need not fear the Moth ; and
describe the ways and means, how it may be done.
IV. A Moth eats and devours IV. God sometimes comes secretly upon a peo-
garments secretly ; you may not pie, in a way of wrath ; he surprizes them on a
quickly spy him out; he makes no sudden, comes on them, as travail upon a wo-
of his coming ; you cannot man with child. They have thought themselves
* Topsal. Hist, of four-footed beasts, p. 1100, 1101.
284 GOB COMPARED TO A MOTH. [BOOK H.
SIMILE. PABALLEL.
tell whether it he got into your cloth safe from danger and suddenly dreadful confusion
or garments, or not, at first. hreaketh out against them : peace may be ia the
night, but horror in the morning.
V. A Moth eats and spoils by V. God goes on also in bringing ruin on a
degrees : it doth not consume and people or nation by degrees. He doth it gra-
spoil a garment all at once, but by dually many times ; as in that of Auaos, touching
little and little, till it is quite spoiled, Israel : " I have given you cleanness of teeth in
and good for nothing. all your dwellings, and want of bread in all your
places." Ay, but this wrought no reformation ;
therefore he takes another step, and proceeds yet further : " I have withholden 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 mil-
dew : when your gardens, vineyards, and your fig-trees, and your olive-trees increased,
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 Gomorrah," Amos iv. 6, 11. And thus he
went on step by step, till he like a Moth destroyed them utterly.
VI. A Moth corrupts and de- VI. God lets out his wrath and displeasure
stroys insensibly. These worms, so insensibly, that sinners perceive it not a long
saith Mr. Topsail, when they have by time ; yet they decay, and grow weak, and their
degrees insensibly eat off the outmost beauty, strength, and glory falls off : they
superficies of the cloth, then they eat seem outwardly amiable and in a good condition,
up the inward part, and so insinuate and say with Sampson, (when his locks were cut
themselves into the middle substance off, and his strength gone) I will rise up as at other
of it ; and those that search never so times ; but quickly find themselves another peo-
well for them, can hardly find them, pie, and that God has forsaken them. And what
A man may think his cloth or gar- an eas.y thing is it for any to overcome and de-
ment is good, by the outward view stroy them ? When the inward life and heart of
of it ; yet when he looks and proves a. people is gone, they soon become a reproach
it thoroughly, he will find it full of and derision to their enemies ; and yet all this
holes, and good for little. while may not perceive the cause of their ruin, 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 ex-
position on Hosea, page 478. Saith he,
" First, God is a Moth in the spirits of a people : there is a secret way of God's wrath
upon their spirits, which is not perceived. A nation grows weak and cowardly ; now the
weakness and cowardliness of a people that were once formidable, shows a judgment of God
upon them. So it was in Israel, 2 Kings xv., their governors did what they listed, they
killed one another, and the people laid down quietly; one durst not cnmpla_in of what was
done..
" 2. Then a base sloth of spirit, which seizeth upon the hearts of men, dulness, a sor-
didness of spirit, minding low things, not icgarding any worthy or honourable achievement.
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. As we know, a Moth in a garment makes the threads not
hang firm and close together, but divides them one from another, by making holes
in the 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, especially those that are put in public 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 men's councils.
BOOK ,11.] GOD COMPARED TO A. MOTH. 235
" 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 dangers. There shall he perplexities and contradictions in their counsels, one
counselling one way, others another way. They shall ensnare themselves, and be blasted
in their own counsels. 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 commerce 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 public 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 trea-
cherous. 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 it is 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 it is 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
mixed 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 spiritual 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."
INFERENCE S.
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 proceeds but a little way ; takes a step or two with them in a
way of judgment, 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 nauon, 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 wool or gar-
ments ? Is it not the carelessness 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 ; tak 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
be 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 him-
self thus to be as a Moth and rottenness, speaks with a kind of contempt against the
pride of Ephraim and Judah : they were haughty and proud ; but God, to abase and
humble them, tells them, a worm as it were should spoil their beauty, and destroy
" ^ ^
286 f ~ GOD A REFUGE. ' [BOOK n.
them. It is said of njan, "his foundation is in the dust, and he is crushed before the
Moth," Job iv. 19. Indeed, to be crushed before a lion is not so much ; but that he should
be eat up and devoured by a Moth, this shows what poor, weak, and feeble things, men
and kingdoms are. ' What little reason is there for men to swell in pride, and high aspir-
ing thoughts of themselves, when, alas! God is able to cause lice or worms to destroy
them in a moment ! yea, 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 riot able to defend themselves from the smallest
creature ; a worm or Moth may consume them.
6. We see how low God condescendeth (saith Mr. Burroughs) that he may express
his meaning unto the children of men. It is a very strange expression, for the 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.
" The eternal God is thy Refuge" &c. Deut. xxxiii. 27.
" God is our Refuge and Strength," &c. Psal. xlvi. 1 ..
IN these, and many other texts, God is called a Eefuge. To the clearer understanding of
which we shall,
1. Show the import and signification of the word.
2. Give the various acceptations of it.
3. Show in what respects the term is attributed to God, by way of parallel.
4. Produce some disparities.
5. Draw some brief inferences from the whole.
I. This word is expressed in Hebrew by n3Sa > and is by interpreters sometimes rendered
hope, sometime safe Habitation, &c. but commonly Refuge is called in Latin,* refugium,
which is a place, person, or thing to which we fly, that we may be safe from danger. It
signifies (in the latitude of it) any place of rescue, succour, or safety ; it is called in
Greek, ara^vytj, and is derived of KaraQevyco, perfttgio, properly noting a flying to some
place of security; and is indeed a most splendid metaphor, most significantly demonstrat-
ing the frame of their minds, who (when on every side beset with inextricable troubles)
upon the despair of human help, repair to God as 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. It is put to quiet and fortify the mind against great and amazing providences,
Psal. xlvi. 1.
2. For preservation of public safety and propriety, from the invasions of wicked or
envious men, Psal. xlviii. 3, 4.
3. For security of life, in case of danger, Psal. Ixxi. 7, 10.
4. For security of the soul in spiritual danger, Heb. vi. 18, 19.
5. For security against the avenger of blood, by God's appointment.
6. For safety against persecution, Acts xiv. 6. The apostles fled for Refuge to the
cities of Lycaonia, &c.
III. The word, in its proper import, is allusive to security in case of human perils ; and
from thence, by a metaphorical translation, is applied to God. For the further illustration
of which, take the following parallel.
* Leiyh Crit. Sacr.
'BOOK ii.]
GOD A REJTUCHE.
287
METAEHOB.
PARALLEL.
I. This word Eefuge, implies I. Sinners, nay, the godly themselves, are oft-
. _ __ _T*"_. A __ J.- * . _ i 1 1 1 ff T t
persons in distress.
II. It also implies a place, thing,
or person, capable to relieve the
distressed in their affliction.
III. A Eefuge, that it might be
useful to distressed ones, ought to be
well known.
times in great danger and distress : " In my dis-
tress I called upon the Lord," 2 Sam. xxii. 7.
II. God is the only Eefuge, who is fit and ca-
pable to relieve them that fly to him.
III. Those who would have God for their Ee-
fuge in the day of trouble, ought to know or
understand what a God he is. " God is known
in -her palaces for a Eefuge," Psal. xlviii. 3. " And
they that know his name, will put their trust in him," Psal. ix. 10.
IV. It is necessary also that a Ee- IV. " God is near to all that call upon him, that
fuge be not far off, when clangers call upon him in truth," Psal. cxlv. 1 8. Not only
" a God afar off, but a God at hand," Jer. xxiii. 23.
V. God is a Eefuge infinite in strength, " able
to save all to the uttermost, who by Christ Jesus
fly to him," Heb. vii. 25.
be of
approach.
V. A Eefuge ought to
sufficient strength, to save or se-
cure from the power and rage of
the greatest enemy.
VI. A Eefuge secures against a
multitude of enemies. Israel had
many thousands, nay, millions,
especially when they came to en-
counter with the seven nations of
Canaan; "it was then God told them,
" he would be a Eefuge or safety to
them," Deut. xxxiii. 12, 27.
VII. A Eefuge secures from the
wrath of a king, which is as -the
roaring of a Hon. When David
c
VI. God secures his church and people from
innumerable multitudes of infernal, internal, and
external enemies, Edom, the Ishrnaelites and
Moab, the Hagarenes, Gebal, Arnrnon, Amalek,
with the inhabitants of Tyre, were all confederate
against God's Israel, Psal. Ixxxiii. 4 7, yet by
being in this glorious Eefuge, they were safe.
VII. God secures his people from the wrath of
the king of darkness, who goes up and down like
a roaring lion, seeking whom he may devour," 1 Pet.
o
amazing providences ; when the
angry heavens, with their direful
motions, threaten the earth, and
horror seizes upon all hearts, and
paleness covers their faces.
was pursued by enraged Saul, he v. 8, and from the wrath of antichrist, that bloody
was forced to fly to places of Ee- beast, and first-born of hell. And were it not for
fuge, get sometimes into a cave an- this Eefuge, we had long ago been destroyed,
other time into a. rock, by which
means he escaped ; which he ascribes to God, 2 Sam. xxii. 1 4.
VIII. A Eefuge is good to quiet VIII. God being the saints' Eefuge, greatly
and fortify the mind against any animates, encourages, and fortifies their minds,
against all the dreadful and amazing dispensa-
tions of God: " When there are signs in the sun,
and in the moon, and in the stars, and on the earth,
blood, fire, and vapour of smoke : when there is
distress of nations, with perplexity, the sea and
the waves roaring, and men's hearts failing for
fear, and for looking after those things which are coming upon the earth : for the powers
of heaven shall be shaken," Matt. xxiv. 29, Luke xxi. 25, 26. In such a clay as this the
godly are secured, and, with David, say, " Under the shadow of thy wings will I make
ray Eefuge, until these calamities are overpast." " I will both lay me down in peace, and
sleep ; for thou, Lord, makest me to dwell in safety," Psal, Ivii. 1. and iv. 8.
IX. Eefuges are for the preser- IX. God, as a Eefuge, preserves the public
vation of public prosperity, from prosperity and weal of his church and people,
the envy and malice of enemies. from the envy of devils, and other implacable
enemies. " Lo, the kings were assembled, they
passed by together, (saith David) they marvelled and were troubled, fear took hold on
them :" why, what is the matter? Because God discomfits them : " They are broken in
pieces, and cannot destroy the joy of mount Zion :" how comes this about ? " God is
known in palaces for a Eefuge." Psal. xlviii. 3.
X. A Eefuge secures and preserves X. God is a Eefuge, who saves from death,
the life, when in danger ; when and -secures our lives from the destroyer, and
David's life was pursued, he fled bloody-minded men. Babylon always thirsts after
288
GOD A REFUGE.
[BOOK II.
METAPHOR.
for Kefuge, &c. The like of the
man-slayer.
PARALLEL.
and is ready to spill the blood of God's children ;
and were it not that they are preserved under the
wings of the Almighty, or secured by his glorious
arm, they had been cut off root and branch before now, Psal. cxlii. 2, 3.
XI. A place or city of Refuge XI. Jehovah is a Refuge, in and through Christ,
against conscience, wrath, and the law, who
accuse and pursue poor sinners ; and this by the
appointment of God : neither is there help or
succour for them any where else, Acts iv. 12.
XII. There is a plain way made to God the
Refuge were to be made thirty-two Father, (this blessed Refuge) for sinners, through
cubits broad ; and all stumbling- the blood of Jesus, all stumbling-blocks and oh-
blocks, and other impediments taken structions being removed, Eph. ii. 18, Heb. x. 19,
* / o
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
thereout.
See Christ the Way.
XIII. The ways to the cities of XIII. God hath made such provision, and laid
Refuge were made easy to find ;*
at every partition, or cross turn-
ings, they set a writing, Refuge,
Refuge. -j-
XIV. The man-slayer was to
fly with speed to the city of Re-
fuge, lest the pursuer overtook him.
XV. The . man-slayer was not
only to fly to the city of Refuge,
but to get into it, and abide there,
till the death of the high-priest
then living.
XVI. Those that were got into
the city of Refuge, before the
Avenger of blood overtook them,
were safe, and delivered from death.
down "such clear directions leading to himself, in
the holy scripture, that no wise and wary man
can mistake or lose his way.
XIV. Those that would find Refuge in God,
must not neglect flying to him by faith and re-
generation : " How shall we escape if we neglect
so great salvation ?" Heb. ii. 3.
XV. Those that would find Refuge in God,
must not abide without in a visible profession, and
go no further, but get a dwelling in the Al-
mighty, and there abide as long as they live.
See God a Habitation.
XVI. Those that get to God, by the blood
and mediation of Jesus, before wrath and ven-
geance overtake them, or death cut them off. are
safe, and graciously delivered from eternal death.
" There is no condemnation to them that are in
Christ Jesus," &c., Rom. viii. 1.
DISPARITY.
METAPHOR.
I. Other Refuges save or se-
cure only from human violence and
danger.
II. Other Refuges may not be III. God is a Refuge that is always at hand, and
ready at hand, nor quickly found in to be found by all such as seek him timely, be-
I. God is a Refuge, that saves and delivers
from spiritual and eternal dangers.
time of calamity.
fore the day of grace be over.
III. Other Refuges may not be HI. God is a high and strong Refuge. Hence
out of the reach and attack of
the enemy, nor be strong enough
to secure against assaults.
David resolved to make his Refuge under the
wings of the Almighty, Psal. Ivii. 1, 2, by which
phrase (as some observe) he compares the Lord
to an eagle, (to which he is resembled in Deut.
xxxii. 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 ;" Job xxxix. 28. 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. Many men fly to persons IV. God is a Refuge that will not deceive the
and things for Refuge, which soul, whosoever 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, 1 because he is
<_J CJ J .
greatly deceive them. They some-
times make gold and silver there
hope ; trust in their trades, friends,
Seu Mr. Goodwill's Moses arid Aaron.
Mr. Aius worth.
BOOK H.] GOD AN HOUSEHOLDER. 289
METAPHOR. DISPARITY.
princes, parliaments, and poten- All-wise, yea, wisdom itself in the abstract-
tates of the earth ; but in vain, Time doth not cause him to decay, nor grow old :
alas! is salvation hoped for from " He abides the" same, and his years fail not; the
such hills and mountains. " I look- eternal God is thy Kefuge. He is righteous and
ed on my right hand, and behold, just, and will not suffer his faithfulness to 'fail."
there was no man would know me : Deut. xxxiii. 27. Though others have neither
refuge failed me, and no man cared faithfulness, bowels, nor humanity in them ; yet he
for my soul," Psal. cxlii. 4. How who said, " I will never leave thee nor forsake
many have been undone, in for- thee, Heb. xiii. 5, hath also said, " His mercy and
mer and latter days, by flying to goodness endureth for ever." Look to the gene-
false and deceitful Kefuges expect- rations of old : did any ever trust in God, and
ing they would be fathers and were confounded ? Or whom did he ever despise,
nourishers to them ? There is that called upon him ?
no trust to be put ha the sons of -
the mighty. The Pope and his cardinals have a proverb amongst them, Mercatorum est,
nori regum, stare Juramentis : it is for merchants, not for princes, to stand to that which
they have sworn.
V. The cities of Refuge under V. God in Christ is a Refuge, not only for man-
the law, were only for the man- slayers, but murderers, adulterers, yea, the vilest
slayer, who by chance or casualty and worst of sinners, if by true faith and re-
killed a man ; not for wilful mur- pentance they seek to him. Manasseh, who made
derers. Jerusalem run down with blood, 2 Kings xxi. 16,
and Mary Magdalene, found Refuge (viz., pardon
and forgiveness) in him, Luke vii. 48.
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 is the only way and wisdom of sinful men to fly with speed to God through
Christ, if they would find mercy, and sanctuary from wrath and vengeance.
5. This also shows the happy state and condition of the godly.
6. Let believers have 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 HOUSEHOLDER.
" Hear another parable, There was a certain Householder" &c., Matt. xxi. 33.
BY the scope and meaning of this parable, it appears, that God the Father is that House-
holder intended in this text of scripture.
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 digged a wine-press, and built a tower.
3. He set it, and farmed it out to husbandmen. God made the world, and all things
therein, divided it by lot, since Adam ; and set a determination to the bounds and habit-
ations 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 husbandmen, who
killed him, &c.
6. To put all out of doubt, his 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.
290
GOD AN HOUSEHOLDER.
[BOOK rr.
The word Householder imports three things :
J. 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.
8. God hath a family of servants to govern : " The soul of the father, as well as the
soul of the son, is mine :" Ezek. xviii. 4. And he saith to these servants. Dwell in the
land, do good, and employ the talents given you.
God is (and may not unfitly be compared to) a Householder. Here I shall give you
the properties of a Householder, according to the sense of the word, and the true intent
of the text ; and so go on, by God's help, in prosecution of the parallel.
METAPHOB.
I. An Householder is the first
founder of a family ; for there can
be no such thing as a Householder,
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 pro-
ducing those effects.
PARALLEL.
I. That God is the first Author, that gives
being to matter, form, and order, is so great and
evident a truth, evidenced by scripture and rea-
son, that none can deny it without shaking the
very foundation of heaven and earth, and of all
true piety and religion : for all things that do
appear, were produced by some cause pre-
existent, or else they did cause themselves ;
which last cannot be, because then they must be
before themselves, which is a monstrous absurdity.
See the ancient records of the world, and all
things therein, Gen. i.
II. An Householder, that is to
be concerned with family-affairs,
doth frame and build a house or
dwelling, as a very needful con-
veniency for himself and family.
II. God, the most great and gopd Householder,
seeing it very needful and convenient, hath built
a house for the commodity of his family, yea,
many houses, suitable to the distinct parts of his
family, which is very great ; one house fit
for angels, and the souls of saints, that is
heaven ; one for men, even on earth ; one for a nursing-house to the offspring
of his family, and that is his church, which is the house of the living God, the
nursing-house for his heirs and eldest sons, 1 Tim. iii. 15. These things have his hands
begun and finished. " He thafc built all things is God."
III. A good Householder gets III. God did not think it meet to be alone, in
him a family suited to all his pur- the enjoyment of perfect 'happiness in himself,
poses, not thinking it meet to be
alone, he doth espouse a wife, and
bring in servants, &c.
and therefore hath taken into covenant with
himself, angels and men ; and for this end was
Jesus Christ set up from everlasting, to gather to-
gether in himself, both things in heaven, and things
on earth, &c.
IV. A good Householder fits his
family or Household for business.
IV. Thus God, the great and good Householder,
hath done. He hath made nothing in vain, but
hath fitted each creature with natures, to do
work suitable to their proper station : the angels to dwell in heaven, to praise in heaven,
to fly through heaven, to come down into the air, to visit the earth, and view the sons
of men : men are fitted to look up to heaven, to pray, to read, to contemplate, to reverence
Go A, 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
ur-e to be taken for assigned use.
B OOK II.] GOD AN HOUSEHOLDE3B. 291-
METAPHOB. " PARALLEL.
V. A good Householder sets things V. God, the great and good Householder, hath
is good order, leaves nothing con- set all things in order, both in the upper and
fused, to occasion quarrelling and lower world ; who is " not a God of confusion, but
strife ; sets all in their proper pla- of order, in all the people of his family," 1 Cor.
ces ; his eldest son and first-born xiv. 33. Christ his First-born is not only King^
is made the chief; the rest of the even the King of the earth, but the King of an-
children and servants are made in- gels; he is the Head of all principal! ties and powers,
feriors to him ; he is called, " the ex- 1 Col. i. 16, Eph. i. 20, 21. Angels next to him*
cellency of dignity," Gen. xlix. 3. above men, men God's representatives and
vicegerents, above women : the man is tbe head
of the woman, parents the head of their offspring, and children above the servants, and all
these above the beasts of the field, or creeping things of the earth.
VI. A good Householder shows VI. Even thus hath God, the great and good
and appoints his family their work; Householder, done to all his family. He hath ap-
some to be employed in the house, pointed his First-born to be a Mediator, a Priest,
some in the barn and stable, and an Advocate, to influence the Gospel and Word ;
some in the field. his angels to protect ; his people in love to serve
one another, and bear one another's burdens;
women to bear children and nurse them, and to be helpmeets to their husbands ; parents
to love their children, to honour their parents ; servants and subjects to obey their supreme ;
and all these to adore God, and children to obey the Lord Jesus Christ.
VII. A good Householder maketh VII. God, this great Householder, hath made
good provision for the subsistence provision for his great and large family :" The eyes
of his family; he knoweth that of all things look up and trust in him, he gives them
they cannot labour without suste- their meat in due season :" " In my Father's house
nance and supplies. 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.
VIH. A good Householder keeps VIII. God keeps his place in heaven ; though
his place, leaves not his family when angels fall out and go to war ; though men dif-
discord happens amongst them ; fer, the heavens shake, the mountains remove,
he accounts it his work to heal and the wind bluster, the waves of the sea roar and
. strengthen, not to destroy a house. 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 household depends upon it ;
for if it were possible for the immoveable God to leave his place, all would become a piece
of confusion.
IX. A good Householder lays out IX. God, the wise Householder, hath set out
ground for his servant's employ- the church for a vineyard and garden, digged a
meut, and family's supply; one wine-press, and built a tower, Isa. v. 1 : the world
place for a vine, and another for a for a plowed field; the wise and best men, both
garden, with others for fields and divines, philosophers, naturalists and historians, to
meadows, for hay, &c. yield a fruitful crop of teaching and instruction, to
supply his great household.
X. A wise and good Householder X. God, the most wise and good Householder,
contrives the best situation, as well hath contrived the situation of his family, near
a s the best methods of accommo- adjoining to these great conveniences, of still and
dation, for his household ; plants standing pools, pleasant and gliding streams,
them as near as may be to pools, constant rising and issuing springs, for increase of
rivers, pleasant streams, and fruit- knowledge, and standing laws and government,
ful springs, where such are, or establishing the truth of religion and piety, as
m &y be formed and made. pleasant streams, and issuing springs, for increase
of knowledge. <
XL A good and wise Householder XI. God, the great and wise Householder
teacheth and instructeth his house- teacheth, instructeth, gives forth his law, shows
hold in good manners, and fit be- them what is good, and required of them ; charges
292
GOD AN HOTJSEHOLBEK.
[BOOK ii.
METAPHOB.
havior; shows faults, and dislikes
uncomely and debauched actions
and examples, is angry at reite-
rated tmtowardness. Abraham
taught his children, Moses instruet-
PAKALLEL.
his family to. walk by the example 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 tin-
seemly actions, grieved (if I may with reverence
so speak) at his very heart, with particular in-
struments, angry with not only some, but even
the whole household, when the offenders will not
reform.
XII. God loved all his creation; when he
looked upon it, and saw all to be good, he could
do no otherwise, angels, men, beasts, creeping
things, fowls, and all inanimate things. The
church he loves on new terms : " The Father himself loveth you, because you have loved
me, and believed that I came forth from God."
ed Israel, David taught Solomon,
was angry with Absalom, as Eli
with his sons.
XII. A good and wise
holder loves his household
natural and paternal love.
House-
with a
XIII. A good and wise House-
holder takes care for the preser-
vation and security of his family,
in respect of health, and safety
against thieves and enemies ; sends
for a physician, as soon as he finds
any ill; orders the doors and
gates to be kept fast with bars
and locks.
XIII. God sent Moses to Israel, when sick of
oppression in Egypt, when corrupted with sin in
the wilderness, about the calf, and had need of
purgation; Abigail and Nathan to Da\id, on the
same account; Elijah to Israel and Ahab, as
well as he had before sent Samuel to David.
Peter's advice is, to cleanse from all filthiness of
flesh and spirit. He takes care for their secu-
rity, and manifesteth his care diversely, gives cau-
take heed, puts their enemies in fear,
tions to
sometimes restrains in time of pursuit of seeming advantages, orders doors to be shut, till
the enemies disappear, and the indignation be overpast.
XIV. A good Householder bears,
and forbears long, is not rash and
hasty, but meek and patient under
present provocation.
XIV. God hath to admiration showed his
patience and long-suffering to his church, to the
whole worldj 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 capti-
vity, longer before the last by the Eomans ; gives Jezebel, and mystic Babylon, time and
space ; spared a sinful world in general, above five thousand years.
XV. A wise Householder is not
always wrath, retains not anger
out of spite, soon becomes recon-
ciled, upon submission, and using
means of pacification.
XVI. A good Householder is full
of sympathy, is much concerned
and grieved, when things go ill,
and are out of order.
the
XV. God will not be always wroth, lest
object of his wrath should fail before him, re-
tains not anger for ever, takes immediate notice
of returns, and forthwith proclaims peace and
reconciliation.
XVI. God is plenarily qualified with bowels of
compassion and tenderness towards his people :
" I have seen the affliction of my people, and am
come down to deliver." " In all their afflictions
he was afflicted." My bowels are afflicted for him.
He pities them that fear him, &c. Exod. iii. 7, and vi. 5, Isa. Ixiii. 9.
XVII. A good Householder gives XVII. God loads (as it were) with benefits,
speaks comfortably, bids others speak comfortably
asfromhim: "Speak comfortably to Jerusalem:" Let
us reason together : smiles invisibly by providence,
invisibly by grace and spirit ; hears prayer in an
accepted time, helps up his church and people
when they fall : Aaron rose up by his help ; God
raised holy David when he fell, Peter in like manner : which confirms the word of his
servant, &c.
XVIII. God demonstrates the great danger of
disobedience, with all plainness, by words at
length : "If thou doest evil, sin lieth at the door :"
all the curses of the book light on the children of
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.
good
House-
XVIII. A wise and
holder deals plainly and uprightly
with his family, showeth them the
danger of disobedience, both to
BOOK H.J : GOD AN HOUSEHOLDER. 293
METAPHOK. PARALLEL
children and servants, hides no- disobedience, who are separated to evil, and de-
thing from them that may be stroyed if they do wickedly : he that sins shall .die :
for their good; lets his servants if you remain disobedient, he will not prevent
know, that if they obey not, he your ruin : He will not hear your call, but
will turn them out of service ; and laugh at your calamities, and rejoice when your
children if they are disobedient, fear comes, Prov. i.
they will not only be beaten, but
also dispossessed of many privileges and inheritances.
XIX. A good Householder en- XIX. God suffers none to labour in vain, nor
courages his family by present re- spend their strength for nought in his service,
wards, and future promises ; he He doth good unto all ; his tender mercies are over
pays his servants well for their all his works : He makes one day in his courts,
work, gives his children promise of better than a thousand elsewhere. And the church
reward, even an inheritance. said, it was better with her when she abode under
his conduct, than when she left it. " He will give
, grace and glory, and no good thing will he withhold from them that walk uprightly."
XX. A good Householder gives XX. God in love and faithfulness doth cor-
correction in season for faults com- rect, rebuke, chasten, and afflict his people for
mitted: fathers after the flesh, and their profit. " In very faithfulness hast thou afflict -
masters, chastise disobedient ones for edme." Whom he loves, he rebukes and chastens, to
faults. make partakers of his holiness: the fruits whereof
David expressed, " It was good for me that I was
afflicted," Psal. cxix. 71. Thus when men are in heaviness through many temptations,
the rod drives out ill dispositions, and is a good remedy to cure folly, &c.
XXI. A good Householder is so XXI. God renders not to any man more than
prudent, moderate, and gentle, in is right, that he should enter into judgment with
his administration of severity, that God ; he layeth judgment to the line, and righte-
there is no cause of blame and cen- ousness to the plummet : , extenuates to offenders,
sure ; his equity and authority justify rather gives less than more : in the midst of judg-
Ms ways. ment he remembers mercy. He debates in mea-
sure; and as to the justice of the cause provoking,
or measure of punishments, he appeals to the justice of their own minds : " Are not my
ways equal, and yours unequal," Ezek. xviii. 29.
XXII. A good and wise House- XXII. This hath been the common way of
Bolder, when any are obstinate, God's dealing with men, as well large congrega-
withdraws the manifestation of for- tions, as particular persons ; " I will hide my face
mer goodness, favour, and de- from this generation," &c. Thou art a God that
light; for if after all good means hidest thyself, &c. God left Saul when obstinate,
used fruitlessly, they will not be and would not be fond of him in distress. When
reclaimed, then he frowns on them, God leaves, a people or person, they lose their
and cannot show his countenance as strength, and come to shame and misery. Woe
at other times. to him that is alone.
XXIII. A wise and good House- XXHL God hath maintained the lot ' of the
holder will maintain his own rights righteous throughout all generations, kept up
against invaders, and keep up his his church from falling, contrived a seed to serve
interest according to law and him. He will not suffer the gates of hell to
justice,andtheuseofreasonablemeans. prevail, nor overthrow his familj.
XXIV. A wise and good House- XXIV. God brake the head of the Leviathan,
holder brings all the spoil taken gave it to be meat to his people in the wilder-
from his enemies, and all the ness, cut Rahab, wounded the dragon, overthrew
fruits of his land, into his own house- great kingdoms and armies, &c., gained victory
hold ; there are his trophies, and the over mighty kings, and brought the fruit of all
fruits of his labour found. his works into his church ; there are his worthy
acts, doctrine, and book of the acts, and examples
of all his servants, Heb. xi.
XXV. A wise and good House- XXV. God shut angels out of heaven, to
holder shuts all unruly persons out preserve peace ; sent Cain to the land of Nod ;
f doors, ' to preserve peace and shut the old world out of the ark ; put Saul out
294
GOD AN HOUSEHOLDER.
[BOOK u.
METAPHOR.
PARALLEL.
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 Householder
sometimes becomes an enemy to
those of his own family, when his
patience is abused, and they stand
out by large provocations.
of the kingdom -puts a difference between Egypt
and Israel; secludes Hymeneus and Philetus, by.
pocrites and heretics, and all unclean persons,
that the peace of the family may be preserved ;
hath threatened, they that trouble it shall bear their
judgment, whoever they be. God divorced the
church of Israel, &c.
XXVI. God upon this ground hath (though
he accounts it his strange work) turned to be an
enemy to those of his own household ; and hath
not only cast them out, but drawn his glittering
sword, made sharp by whetting, bent his bow,
and prepared his arrows upon the string, made
sick in smiting, and utterly destroyed, as in the case of Israel, Judah, and Jerusalem.
XXYII. A wise and good House- XXVII. God sware in his Wrath, that they
holder doth in his wrath sometimes should not enter into his rest ; and left them to
swear against reconciliation, and fu- expectation of fiery indignation,
ture acceptance.
XXV1IL 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 fear-
ful ruin from the Chaldeans, and to the Romans,
out, but gives up to fearful ruin, in the time of Josepbus ; 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 Iscariot was, and as
Jesus Christ speaks of the branches that abide not, " They are cast off and men gather
them," and they come to burning ; and as salt, when good for nothing, is cast to the dung-
hill, and trodden under foot.
XXIX. God, that he might be justified in all
his actions, hath appointed a general judgment,
to bring forth his works and actions, that 'he
may clear himself, and overcome when he is judged.
Hence it is said, " He hath appointed a day in which
he will judge the world in righteousness," Actsxvii.
31 ; call all his Household to account before the
angels, and there make his justice shine as the sun at noon, in respect of all his provi-
dences 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 recompensed in
the earth/"' " Godliness hath the promise of the
life that now is, and that which is to come."
XXVIII. A wise and good
Householder, sometimes and in some
cases, casts off all care and pity,
so as to interpose against evil or
dangers that may befal from with-
XXIX. A good and wise House-
holder is ready. to have his actions
tried, and refuseth not to come be-
fore a judge, or before the deter-
mination of tolerable indifferent
persons.
XXX. A good and wise House- .
holder renders rewards and en-
couragement to his family, and
servant's that do well : " Be thou
ruler over much ; enter into the joy
of thy Lord."
METAPHOR.
I. An Householder in this world
hath but a small family, though
never so great a person : Solomon
was the greatest we read of, yet
small in comparison, &c.
their meat in due season ; He makes
and unjust.
II. An Householder in this world
is but a steward under another, &c.
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 fathers
and the children are all his, and the whole world
receives great benefits by him, &e. He gives
all
the sun to shine, and the rain to fall, on the ju st
H. But God is absolute Head and Lord, un-
der no commission, neither in subjection to any-
BOOK II.
GOD AN HOUSEHOLDER.
295
METAPHOR. DISPARITY.
III. An Householder in this world III. God is infinitely wise and good, perfect in
wants wisdom, and may be defective knowledge, hath all treasures of wisdom and
in respect of government over his knowledge, hath depths of wisdom and know-
household, ledge, unsearchable, and past finding out. It is
impossible for him to err or miscarry in any case,
his way is perfect.
IV. But God is the Maker of his family, from
the highest to the lowest ; " Thou hast made us,
and not we ourselves," &c.
V. But God is able to make all grace abound,
to make the arms of their hands strong, to re-
new 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 be-
ginning of days, nor end of life: He is the
IV. An Householder cannot of
himself make, his family.
, V. An Householder 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 Householder in this world
may be taken away from his house-
hold by human force, or by sickness
and death.
VII. An Householder in this VII. God is never from home about other bu-
world may be from home, about siness, cannot be out of the way of doing his
other business, not at all times doing family good ; because every where present, on
his family good. earth as well as in heaven : He fills his own
work, therefore promised to be with .them in the
fire, and in the water, and promised never to leave them nor forsake them.
VII. An Householder in this VIII. But God, the Keeper of Israel, neither
world, though he be at home, and slumbers nor sleeps ; for night and day, the dark
eternal and ever-living God.
well, yet he may be asleep, and evil
come in the same instant.
and the light, are alike 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 away captive ; he keeps
his place, and is immoveable. None hath an arm
like God ; and by strength, nor no other way,
shall any prevail over him. God is omnipotent,
powerful, invincible, &c.
X. But God, the Preserver of man, and of the
souls of his saints, can so preserve in peace, that
none dares approach to rob his family of it. God
gives his family consolation and good hope here,
and reward of inheritance hereafter, which shall never fade away nor be taken from them.
IX. An Householder may be ta-
ken away captive, or forced to fly
from his family : though as vali-
ant as David, as wise as Solomon, as
great and mighty as Belshazzar and
T\ O 7
-Darius.
X. An Householder cannot always
preserve his family in peace, nor give
them everlasting rewards.
INFERENCES.
! If God be an Householder, we infer against Epicurus, that he is and must be con-
cerned in the affairs of this lower world ; why otherwise should all things look up to him,
as the Psalmist saith ? and how should they be cared for, and provided for, as Christ him-
self, and St Paul aver ? God gives not his Spirit once, and no more ; but it is given to his
people daily and hourly ; it is he that gives us our daily and 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
rt 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 them with everlasting
hfe in the world to come.
4. How miserable they will be that are cast out from his care and conduct, or that
do abide out, and come not in by accepting his terms, and endeavour to please him,
296
GOD COMPARED TO A POTTER.
[BOOK ii.
to know God in a way of love, and be careful to concern themselves with him, &c.
5. It is of absolute necessity and concern, for all to hasten to come and reconcile them-
selves to him, that they may he admitted into his favour, as the beloved ones of his family
and household. 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 COMPARED TO A POTTER.
" We are the clay, and thou art our Potter; we are all the work of thy hand," Isa. Ixiv. 8.
" Hath not the Potter power over the clay ?" &G., Rom. ix. 21.
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.
METAPHOB.
I. A Potter is an artificer, an
artizan or workman, one skilful to
work hi earth, or to form and make
pots, and other vessels of clay.
II. A Potter prepares his clay
or matter first, of which he in-
tends 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
divers sorts and sizes, and for se-
veral uses ; some are for more ho-
nourable and noble services than
others.
V. A Potter finds sometimes,
that whilst he is forming and fashi-
oning his work upon the wheel,
the vessel is marred in his hand,
and then he makes another vessel
of it, as seemeth good to the Potter,
Jer. xviii. 4.
VI. " A Potter hath power over
the clay, of the same lump, to make
one vessel unto honour, and another
to dishonour," Rom. ix. 21.
nable sins, vessels of destruction, he is
VII. A Potter takes great care
of the vessels he hath made, and
bestowed his labour and pains upon,
that they may not be broken ;
PARALLEL.
I. God is the Maker of all men and things
that ever were, or shall be.
II. God created or prepared the earth, the
clay, before he formed man, and out of it was he
made : " And the Lord made man of the dust of
the ground," Gen. ii. 7.
III. " Known unto God are all his works from
the beginning." He contrived hi his eternal coun-
sel, what a kind of creature he would make man ;
nay, at the time of his formation, he declared
what a rare vessel he should be : " Let us make
man in our own image, after our likeness ; and
let him have dominion over the fish of the sea,
and fowls of the air," &c.
IV. God makes vessels of divers sorts and sizes :
all men are not of the like stature and beauty in
their first formation ; neither are they so, as 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 emptying of them unto others.
V. God sometimes,, whilst he is at work to
form and fashion a soul for his own use, by the
preaching of the Gospel, 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,
he makes a vessel for dishonour, Rom. ix. 21.
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")
it is infinite grace ; if he makes some of them,
through his long sufferance, and for then* aboini-
just, Rom. ix. 22.
VII. God takes great care of those pots or ves-
sels he hath made, nay, twice made, or formed
for himself : he gives a charge concerning them,
and rebukes kings for there sakes ; saying, " Touch
BOOK II.]
GOD TO THE WICKED IS A CONSUMING FIRE.
297
METAPHOR.
PARALLEL.
for they are brittle ware, and he is not mine Anointed, and do my prophets no harm,"
greatly offended with such as strive 1 Chron. xvi. 22. The devil and wicked men!
to dash them to pieces. shall one day go to wreck, for that violence
offered to those curious vessels that God hath pre-
v pared to glory : " But he that troubles you shall
bear his judgment, whosoever he he," Gal. v. 10.
METAPHOR.
I. A Potter hath not his skill in
making vessels . from himself, 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
marred, 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 mat-
ter 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 him-
self.
II. God is infinite in wisdom, loveth all things
he goes about, and his care is accordingly ; a
God that is never unmindful of the work of his
hands ; so that if any vessel is broken, the fault is
not in him, but either in themselves, or some
cursed enemy.
III. God makes all things for himself, " even
the wicked for the day of wrath." .
IV. God first made the clay, he created the
dust of the earth, and then out of it made or
framed man.
V. God never made or framed any vessel, but
as it came out of his hand it was well done, with-
out 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 parti-
cular 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 broken than a
Potter's vessel. See more under the Metaphor of Vessels.
GOD TO THE WICKED IS A CONSUMING FIRE.
" For our God is a consuming fire " Heb. xii. 29.
meet with many metaphors in the sacred scriptures, which set forth the terribleness
of an angry God to impenitent sinners, but none more dismal nor terrible than this : "For
God is a consuming fire."
Observe. The great God is not only in scripture-phrases compared, to a fire ; but he is com-
pared (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, Dent. iv. 24, ix. 3, and xxxii. 22, Isa. x. 17, and Ixvi. 15, 16,
Ezek. xxi. 31, &c., which denotes his wrath against sin and wicked men, in whose power
Jt is to consume those miserable persons against whom it burns, as fire does stubble, or
other combustible materials. See Psal. xviii. 8. 2 o,
298
GOD TO THE WICKED IS A CONSUMING F1UE.
[BOOK ii.
METAPHOR.
I.
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 oat : 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 amaz-
ing were the flames of Sodom, and
how terrible is the burning of, mount
JEtna.
PARALLEL.
A consuming Fire is very dis- I. When the consuming wrath of God furiously
breaks out upon a people or nation, it causeth
dreadful horror; when it seizeth upon the ungodly,
it maketh the stoutest heart to quake and tremble,
and it maketh the stoutest hands to become feeble.
" At his wrath the earth shall tremble, and the
nations shall not be able to abide his indignation:
it poureth out a fire, and the mountains are thrown
down before him. Can thy heart endure," or
thy hand be strong, in the day when I contend
with thee ? Who can stand before his indigna-
tion?" Jer. x. 10. how will the wicked fly
together in holes, and quiver like a leaf, 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," Kev. vi. 1.6.
II. A Fire breaks forth sometimes
very suddenly, when none think of
it ; but all are, as they judge, very
safe and secure : yet in a moment
are they surprized, when nothing but
horror and amazement is in the
streets*
II. God, like a dreadful and unexpected Fire,
breaks out sometimes suddenly upon the ungodly.
How surprising was that sudden and terrible
hand-writing on the wall against Belshazzar,
when he was drinking wine in bowls ? Dan. v.
5, ft. " Immediately the king's countenance was
changed, and he was troubled in his thoughts, so
that the joints of his loins were loosed, and his
knees smote one against the other." " When they cry peace and safety, then sudden destruc-
tion cometh, as travail upon a woman with child, and they shall not escape," 1 Thess. v. 3.
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.
III. God cometh sometimes upon men in the
night of then- ignorance and unbelief : 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, though it be told them. Doubtless
Lot foretold the people of Sodom that was com-
ing upon them, as Noah did to the Old World,
but they regarded it not ; now in the time of
their ignorance and darkness, though it were about the rising of the sun, the Lord rained
fire and brimstone upon them.
IV. A consuming Fire destroys IV. God, when he breaks forth in wrath and
exceeding.it overthrows famous cities, fury, makes most lamentable desolation. Saitli
burns down houses; it makes your David, "Thine hand shall find out all thine enemies,
marbles, and other curious wrought thou shalt make them as a fiery oven in the time of
stones and bricks, to fly ; it lays all
desolate before it, and makes a fenced
city become as a ruinous heap. What
ruin did it make on Sodom and Go-
morrah, and the cities about them ?
What in London, and in many
other cities and towns that might
be mentioned, to evince the outrage-
ous cruelty of fire ? &c.
thine anger :" " The Lord shall swallow them up in
his wrath, and the Fife shall devour them," Psal.
xxi. 9, 10, and in another place, " Come, see what
desolation the Lord hath made in the earth. Our
God shall come, and shall not keep silence ; a Fire
shall devour before them, and it shall be very tem-
pestuous round about. Behold, the name of the
Lord cometh from afar, burning with his anger, and
the burden thereof is heavy ; his lips are full of
indignation, and his tongue a devouring Fire,"
Psal. 1. 3. And again " Behold, the Lord will
come with Fire, and with chariots like a whirl- wind ; to render his anger and fury, and his
rebukes like flames of Fire," Isa. Ixvi. 15. There is a -day near, when the terrible God
will arise, and show himself in this dreadful appearance. "He will gather the nations
and assemble the kingdoms, to pour upon them his indignation, even his fierce anger :"
" All the earth (saith he) shall be devoured with the fire of my jealousy," Zeph. iii. B.
V. A . consuming, raging, and V. God will spare the mighty and honourable
devouring Fire spares none, no- of the earth, no more than the poor and contempt-
thing that stands in its way ; it tible ones ; the king on the throne must
BOOK II.]
GOD TO THE WICKED IS A. CONSUMING FIRE,
29!)
METAPHOR.
PARALLEL.
spare the palace of a prince, vengeance be brought down and consumed, as
no more than the cottage of a well as the beggar on the dunghill ; the gallant
peasant ; gold and silver are melted citizen, as well as the inferior countryman,
by it, as well as brass and lead : The greatest courage then will fail, and the
the strongest castle, and best for-
tification must down before it ; it
turns alt into dust and rubbish ;
cedars and mighty oaks are consumed
before it.
VI. Wood, hay, and stubble, are
fit fuel for a consuming Fire to seize
upon ; and such things as are
combustible make it burn the
more vehemently. And if high
and strong towers cannot stand
strongest fleshly confidence then will signify no-
thing. ' ' 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 in-
dignation of the Lord be kindled, even to the bearing it down, and laying it down, and
laying it low, even to the dust; and the Lord shall be exalted in that day." " The moun-
tains quake at him, and the hills are melted, and the earth burnt up, (or, is burned up.)
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," Isa. ii. 12. 17,
Zeph. i. 18.
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 dreadful Fire will there be ! " Whilst they
are thus folded together as thorns, and whilst they
before a consuming and devouring are drunken as drunkards, they shall be devoured
Fire, how it is possible for briars as stubble fully dry," Nahum i. 10.
and thorns ?
VII. A dreadful Fire, when it VII. The consuming wrath of God, or those
breaks out turns all joy into sor- plagues of his fury, when he rises up to contend
row ; it makes a day of mirth a with the wicked in a way of vengeance and in-
day of mourning, and makes rich dignation, with a person or people, turns all their
joy into mourning, and a bitter day. I will
(saith God by his prophet) undo all those that have
afflicted thee, Zeph. iii.. 19. The Fire of God's
wrath will utterly impoverish all the wicked of
the earth, &c.
VIII. Fire, of all elements, doth VIII. It is a fearful thing to fall into the hands
most crully and dreadfully torment, of the living God, viz. God being a consuming
If a man or woman be cast into a fire, Fire ; in respect to this the apostle spake these
what intolerable painand anguish doth words, " for our .God is a consuming Fire." If it
it put him to ! Hence the bloody per- be terrible to have a finger, foot, or hand to
secutors have found out, by their dia- burn off, or to hear that our bodies must be cast
bolical art, those cruelties, to burn in into a furnace of boiling oil, or into a fierce de-
dreadful Fires the bodies of God's vouring Fire ; how then can sinners bear the
children, thinking they could not put thoughts of falling into the hands of the dreadful
them to more exquisite pain and tor- and terrible God, whose incensed wrath is ten
ment : yea, and the punishment of the thousand times worse, and more intolerable,
damned is set forth by Fire, because than any Fire that ever mortals saw, or that ever
nothing is more terrible to think upon, any were cast into ?
than, to be cast into a furnace of Fire ;
though natural Fire be so dreadful, yet hell-Fire is much more dreadful and tormenting.
IX. A consuming Fire lays IX. God, when he goeth forth in vengeance,
'waste, and makes desolate in a will destroy mightily, and in a short space, when
little time : in a few hours, what he rises up to set on Fire the briars and thorns of
famous towns have been consuin - the earth. " Through the wrath of the Lord of
e d to ashes ? In the fatal year of hosts is the land darkened, and the people shall be
1666, what dismal ruin and de- as the fuel of the Fire," Isa. ix. 19. Now will I
solation was made in London, by (saith God) arise, and devour at once. Destruction
'
men poor: nothing i'mpoverisheth
a person or people more than a con-
suming Fire.
300
GOD TO THE WICKED IS A CONSUMING FIRE.
[BOOK n\
METAPHOR.
the last great and fearful confla-
gration ! There were above thir-
teen thousand houses burnt down,
and turned to rubbish and 'ashes,
with eighty-seven parish-churches,
and six chapels, besides the ex-
change, and many stately public
halls, and magnificent buildings ;
hi all amounting to the loss of near
ten millions of pounds sterling.
and devour his thorns and his briars in
DISPARITY.
is comingupon the wicked of the earth; destruction
upon destruction in a moment will come upon them,
Eev. xviii. 8. Let Mystery Babylon look to it,
this fire will kindle very suddenly upon that great
city, in a more terrible and irreparable manner,
than her agents have done upon our metropolis ;
yea, and her plagues shall come in a day, death
and mourning, and famine, and she shall be
utterly burnt with fire. " And let the sinners in
Sion tremble ; for the light of Israel shall be for a
Fire, and his holy one for a flame, and it shall burn
one day," Isa. xxxiii. 14.
There is vast difference and disparity between our common elementary Fire, and the
Fire of God's wrath.
METAPHOR.
I. Fire is natural and elemen-
tary, and so consequently can
only seize or consume things that
are visible, of external or temporal
substances; it destroys that only
which is fit fuel for it whilstkeptunder.
II. The flames of a burning and
consuming Fire are always seen, and
the ruin that it makes are obvious 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 pre-
vented.
DISPARITY.
I. The Fire of God's wrath is divine or spi-
ritual, and so takes hold of, or kindles
upon that which is of an immaterial and invisible
substance ; it seizeth upon spirits, torments de-
vils, and the souls of men and women ; it kindles
not on external matter only, but on internal also.
II. The flames of God's wrath upon the soul
cannot be seen. A man may have a Fire bum-
ing in his conscience, like that Francis Spira,
and yet by looking upon him, you cannot see
what ruin and desolation it makes there.
III. God is siich 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 to it ; all the
ways and means then that sinners can "advise,
will prove insignificant. It is not repentance,
nor floods of brinish tears, that can put out or
IV. Fire is not unquenchable :
though the burning of mount Mtna,
and other burning mountains,
where there is much brimstone,
and other sulphurous matter, are
impossible for man to extinguish,
yet they shall not burn always.
lessen the burning of this divine Fire. It is true,
that when his wrath is kindled but a little and before 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, ! then it will be too late.
IV. The Fire of God's wrath shall never be
extinguished. " Behold, thus saith the Lord, mine
anger and my fury shall be poured out, &c. and it
shall not be quenched," Jer. vii. 22. " Fire is
kindled in niine anger, and shall burn to the lowest
hell," Deut. xxxii. 22. And it is said, " And they
shall go forth, and look upon the carcases of the
men that have transgressed against me ; for the
worm shall not die, neither shall the fire be quench-
ed ; and they shall be an abhorring to all flesh," Isa. xlvi. 24. " There the worm dietli
not, and the Fire shall not be quenched," Mark ix. 43, 48.
APPLICATION.
I. IF God be a consuming Fire, it is good to inquire, 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 undergo the incensed flames of God's
wrath.
BOOK II.] THE ABM OF GOD. 301
2. All profane, debauched, and ungodly men, who are enemies to God and re-
ligion, 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. Yaa, let "the sinners in Zion be afraid, for fearfulness will soon sur-
prise the hypocrite," Isa. xxxiii. 14. These without repentance must dwell with devour-
ing Fire, and everlasting burnings. How many times doth our Saviour say, that hypocrites
and unbelievers shall have their portion in the Fire that cannot be quenched ?
5. To all backsliders, apostates, and abominable revolters, will God be a consuming
Fire, Heb. x. 26, 27,
But some may object and say, how can it be so, seeing God saith of himself, " Fury is
not in me," Isa. xxvii. 4 ; and that one of his chiefest attributes is love ; And that " God
so loved the world, that he gave his only begotten Son?" &c., John iii. 16.
Answ. God is set forth as, and. said to be, a consuming Fire, in respect to his
justice. God is just, as well as gracious, a righteous and severe Judge, and he will deal
with men according to the penalties of his just law : so that for rebelling against him, and
not 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, who to the wicked is a con-
suming Fire, to them is a loving Father, and a reconciled God.
THE. ARM OF GOD.
" And underneath are the everlasting Arms'' Deut. xxxiii. 27,
" Be fhou their Arm every morning" Isa. xxxiii. 2.
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. xv. 16, Job xl. 9, Psal. Ixxvii. 15, Ixxix. 11, and
kxxix. 10, 13, Isa. xxx. 30, and li. 9. Sometimes a stretched-out Arm is ascribed to Mm,
as Psal. cxxxvi. 11, 12, Jer. xxxii. 17. But here God is by a metaphor said to be an Arm ;
upon which we will produce the following parallel.
METAPHOR. PARALLEL.
I. The Arm is an essential and I. Power is an essential of the Divine Being,
noble part of man. or one of the glorious attributes of God.
II. The Arm is a very useful II. The power of God is very useful and pro-
limb or member of the body ; what fitable unto the saints ; of the same use that the
can the body do for itself, or other, Arm is to the body, is God to believers.
that hath no Arms ?
III. The Arm guards, protects, III. God guards, protects, defends, and saves
defends; and saves the body from the church, which is his mystical body, from those
many blows, and other imminent cursed assaults and blows of Satan, and other
clangers. dangers they are exposed to in this world, Isa,
iv. 5, Psal. xxi. 1. and v. 11, Isa. xxxi. 5.
302
THE ARM OF GOD.
[BOOK n.
MBTA2HOK.
IV. The Arm is a yery 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 ruin
the body.
*' Thou hast smitten all mine enemies
ungodly," Psal. iii. 7.
VII. With our Arms we embrace
our friends, and those we dearly love.
Thus Laban embraced Jacob, Gen.
xxix. 13, and Jacob his sons, before
he died. Gen. xlviii. 14. It is a sign
our wrath is pacified to those that
have offended us ; thus Esau em-
braced Jacob at their meeting, Gen.
xxxiii. 4.
VIII. The Arias of a mighty
man are said to be mighty strong.
Sampson broke the two cords where-
with he was bound, the cords that
were upon his Arms became as
flax ; and by the strength of his
Arm, with the jaw-bone of an
ass, he slew a thousand men, Juclg.
xv. 13, 14, 16; and afterwards
overthrew the house where the
Lords of the Philistines were, Judg.
xvi. 30.
IX. In our Arms we carry our
weak and young children, ,if they
cannot go ; we that way show our
care and bowels of compassion towards
them.
X. The Arm or hand is the in-
strument of action and adminis-
tration, it is that by which all our
works are performed ; without Arms
we can do nothing. There is a
necessity of Arms, to get our bread,
and afterwards to feed our mouths, &c.
XI. A man usually stretches
out his Arms, when he calls a
child to him that hath been rebel-
lious, whom he is willing to pardon.
PARALLEL.
IV. God's power is useful and ready, to bear
up and support all sincere though weak and feeble
saints ; nay, there is none can go alone, walk and
not stumble, unless God takes hold of them, Psal.
xxxvii. 23. " He led them (it is said) by the
right-hand of Moses, with his glorious Arm," Isa.
Ixiii. 12.
' V. We read not only of the Arm, but Arms of
God : ' ' Underneath are the everlasting Arms," Deut.
xxxiii. 27. 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 her implacable enemies:
" He shall thrust out the euemy from before thee,
and shall say, destroy them," Deut. xxxiii. 27.
on the cheek-bone, and hast broken the teeth of the
VIL God, in his Arms of grace and mercy,
embraces all those that submit themselves unto
him in an humble and sincere manner ; and hy
this shows that his wrath is appeased. And Christ
is said to embrace the spouse : "His left-hand is
under nay head, and his right-hand doth embrace
me," Cant. ii. 6. As the heart signifleth inward
love ; so the Arm of Christ signifieth the manifes-
tation of that love, saith a reverend author.*
VIII. God is mighty in power, who hath an
Arm like the Arm of God? Job xl. 9. "Who
knoweth the power of his anger ?" Psal. xc. 11, or
who can show the strength of his love? Eph. iii.
19. 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," Isa. Ixiii. 5. With the strength
of his Arm he will dash the wicked in pieces, and
overthrow the strong-holds of Babylon: "I
the Lord have spoken it, and I will do it,"
Ezek. xxxvi. 36.
IX. The Lord manifesteth his bowels of com-
passion and tender care over his poor, young, and
weak children, by carrying them in his Arms ; "He
shall feed hi? flock like a shepherd ; he shall
gather the lambs with his Arms, and carry them
in his bosom." Isa. xl. 11.
X. Without God we can do nothing, John xv-
5, He it is that works and labours for the good of
his church: "Lord, thou hast ordained peace for
us ; for thou also hast wrought all our works in
us, Isa. xxvi. 12. He provides us bread, and
then feeds us also : "Open thy mouth wide, and I
will' fill it." Psal. Ixxxi. 10.
XI. God is said to stretch forth his Arms,
he calls upon rebellious sinners, showing how
willing he is, upon their repentance, to pardon,
and forgive them. Isa. Ixv. 2.
* Ainsworih.
BOOK II.] ...THE .ABM OF GOD. 303
METAPHOR. DISPARITY.
I. THE Arm of a man is an Arm I. THE Arm of God is a spiritual Arm, and
of flesh, and consequently may cannot decay ; all the attributes of God abide,
decay, grow weak, or be withered! and change not.
II. The Arm of man is short, II. God's Arm is not short ; he can help and
and cannot help at a distance ; such save afar off, as well as near ; and ten thousands
as is a man, such is his Arm and at once, though they live in so many nations ;
power. " The Lord's Arm is not shortened, that he can-
not save," Isa. lix. 1.
HE. The Arm of a man is weak, III. God's Arm is very strong, too strong for
and may be broken down by a greater the mighty of the earth; what is the Arm of
force ; cannot engage or encounter man to the Arm of God ? Alas ! what can they
with the powers of hell. do ? He is able with his little finger to crush and
break them to pieces ; nay, he is able to destroy
all the powers of hell and devils in a moment, Psal. Ixxxix. 10, 13, Job xl. 9.
IV. The Arm of a man may be IV. God's Arm cannot be broken, nor cut off.
broken, or cut off, and so become ' %
useless.
V. The Arm of a man helps but The Arms of God can help at all times, and
for a time ; he lives not always, and in every condition ; hence called the everlasting
so cannot help always. Arms, Deut. xxxiii. 27.
APPLICATION.
1. IF God hath such a strong Arm, let sinners take heed how they provoke him
against them ; it is a dreadful thing (you may perceive from hence) to fall into the
hands of the living God. " Do ye provoke the Lord to anger ? Are ye stronger than
he," 1 Cor. x. 22.
2. If God hath such a strong Arm, woe to the enemies of the church ? This may
make Babylon tremble : " Her plague 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," Rev. xviii. 8.
3. If the church of God hath such Arms as you have heard, doubtless her enemies
shall never prevail against her ; it shows forth the security and safety of God's people ;
God is able to save and deliver his Church when he pleases.
4. Why should saints be afraid of man, and tremble at the Arm of flesh, who
have an Arm of God to help them ? Job. xl. 9, Have men an Arm like him ? 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 it is a great sin to trust in an Arm
of flesh, " Cursed is the man that trusteth in man ;" so it is a great evil and folly to fear
what they can do. What hurt can the Arm of man do us ? They can only kill the
body, that is the most ; and so far they are not able to go neither, unless God gives them
commission.
5. How soon can God, if he hath such an Arm, break the Arm of the mighty ; God
can deal with the strongest Arm of flesh. " Son of Man, saith the Lord, I have broken
the Arm of Pharaoh king of Egypt, and lo, it shall not be bound up to be healed, to put
a roller to bind it, to make strong to hold a sword," Ezek. xxx. 21. When God breaks
the Arm of a haughty king, it is beyond the skill of his surgeons to set the bones, and
make it whole again. " The horn of Moab is cut off, and his Arm is broken," Jer. xlviii.
25. A. savage beast (saith one) cannot hurt us, when the horn is broken ; no more can a
cruel tyrant, when his Arm of power is burst asunder.
< 6. If this be so, let us engage the Arm of God for ns : if we can but get the Al-
mighty to be on our side, we will not fear what hell nor Kome can do unto us. Let ITS
humble ourselves before him, and depart from iniquity ; let us trust in God alone, and
offend him (as we have done) no more.
7. If God hath 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 success) nor can we trust God too
imich ; let us trust in God alone, and in no other strength but his.
* Carifl.
304 GOD A SHIELD. [BOOK ft
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, show 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 vrould lead them,
yea, carrying them in his bosom ; and let us all daily be in the consideration and medita-
tion of the strength and power of his Arm. We little consider and fear what God can do.
GOD COMPARED TO A TRAVAILING WOMAN.
" Now will I cry like a travailing Woman" &c., Isa. xlii. 14.
THIS is a kind of metaphor called an antropopathy, as all places are that attribute
any thing human to God. In this text we are to note, that his lenity, patience, and
long ibrbearance, are changed into a severe vengeance because a Travailing Woman,
though in great pain, yet patiently endures it, to the utmost extremity of her throes ; and
then being overcome by the violence of her pangs, breaks out into cries and vocifer-
ation : which most elegantly expresses the patiense and long forbearance of God, and the
extremity of his wrath, when provoked, Psal. Ixxviii. 65, 66, Rom. ii. 4, 5.
METAPHOK. PARALLEL.
I. A Travailing Woman is in pain, I. GOD is pleased to speak after this manner, as
great pain ; when pangs come upon if he was in pain : " I will ease me," saith he,
thee like the pain of a woman in "of mine adversaries, I will avenge me of mine
Travail. enemies," Isa. i. 24. The adversaries of God
seem to hurt, and put him to pain. " In" all their
afflictions he was afflicted," Isa. Ixiii. 9. When the foot is afflicted, the Head is afflicted ;
God is pleased to condescend so low, as. to sympathize with his Church ; when she is
pained, he is pained.
II. A Woman in Travail cries II. God will visibly demonstrate (to speak after
out ; her pains are so great she can- the manner of men) how his soul is pained and
not restrain ; her pangs make her cry distressed for his Church and people ; hence, saith
bitterly. he,"I will crylikea Travailing Woman," Isa. xlii. 14.
III. A woman in Travail strives III. When God stirs up himself, and begins
to bring forth. to cry and roar, it is that he may bring forth de-
liverance for his church.
IV. It is not long when great IV. When God begins to roar in his thunder-
pain and pangs come upon a travail- ing judgments'., pouring .forth the vials of his
ing Woman, ere she is delivered. wrath upon the beast, and to cry like a Travailing
Woman, deliverance will soon follow the Church.
USE.
IT shows the great affection and love of God to his people, the truth and certainty of their
deliverance, and the utter confusion and downfal of their enemies.
GOD A SHIELD.
" The Lord God is a Sun and a Shield," Psal. Ixxxiv. 11.
" The Lord is my Shield," Psal. xviii. 2.
THIS term Shield is metaphorically attributed to princes and great men, PsaL xlvii.
9, Hos. iv. 18, because they protect and defend their subjects or dependants from
injustice and violence, as the Shield does the body from blows. For this reason God i*
II.]
GOD A SHIELD.
305
called a Shield, because lie 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 battle.
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 armour also that a man hath.
Hence it was made very large, and
for its largeness called Gupeos, from
PARALLEL.
I. God is the defence and safeguard of his
saints in all their spiritual war and conflicts, with
the enemies of their souls.
II. God defends every -part of the soul, he
preserves our judgments from corruption, our
wills from growing stubborn and rebellious, our
affections from being misled and ensnared with
worldly objects, our consciences from defilement,
and so the whole soul from the venom and poison
of sin and Satan ; and not only so, but he preserves
a gate or door, denoting that and keeps our graces from decays and witherings.
which is large and broad enough " Thou, Lord, wilt bless the righteous; with favour
to hide or cover the whole body, and thou wilt compass him about as with a Shield."
shelter it from harm.
III. A Shield is used to keep 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. Some-
times Satan strikes at the faith of a Christian;
God presently appears by his word and Spirit,
for the strengthening of that. Sometimes the
grace of love is struck at; God then presents
immediately divine objects before the soul, and
deformity, and emptiness of this world, and thereby
the soul to himself, and to Jesus Christ. Again,
the will is aimed at, some temptations are laid to catch that ; some commands of God
cannot be obeyed without much self-denial, because they cross us in that which our own
wills are naturally carried out very strongly to desire ; so that we must deny our wills
before we can do the will of God. A temptation comes very forcibly, when it runs with
the tide of our own wills, when it is to save our estates, children, or lives from the danger
of enemies. " What ?" saith the devil, " wilt thou serve God, when he thwarts thee in
every thing 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, Gen. xxii. 2. No place will content
God, that Abraham should serve him in, but where he must live in banishment from Ms
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 peo-
ple ? What, follow God, and yield to such hard terms as these are ?" Now God directs
himself straightway by his word and Spirit, to preserve the soul from this terrible arrow,
showing what reason there is that his will should be done rather than ours, and that we
shall lose nothing for suffering for his sake, Matt. xix. 29, and so makes the soul willing
to yield to all his pleasure, as Abraham did. And this indeed of God's being a Shield
unto him, was the motive that induced him not to fear : " After these things the Word of
God came unto Abraham in a vision, saying, Fear not, Abraham, I am thy Shield," Gen.
x v. 1 5 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.
is
that part of the body that is struck
at by the enemy; it is a moveable
piece of armour, that a skilful hand
can turn this way or that way, to take
the blow or arrow, according as he
sees it is directed against him.
shows it more and more the baseness,
increases and preserves the love of
METAPHOR.
I. A Shield is a defence or safe-
guard for the body.
II. A Shield or Buckler can-
not defend every part of the body
at once.
III. A Shield may be beaten out
a man's hand, and be rendered
wholly unserviceable to a man.
DISPARITY.
defence and Shield
for soul and
of
I. God is
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 ren-
dered useless or unserviceable to a Christian that
keeps close to him.
2 R
306
GOD A WALL OF P1BE.
[BOOK !$
METAPHOR.
IV. A Shield can (however)
preserve from temporal enemies
only.
DISPARITY,
IV. God is a Shield or defence, that preserves
from the power, and cruel assaults and tempta-
tions of the devil.
INFEKENC E S.
1. If God be the saints' Shield, let them take heed that they never engage their enemies
without God.
2. This may greatly encourage the godly in their spiritual warfare, they have a sure
Shield and Buckler, that will never fail them.
3. Moreover it may direct them to the right use of their Shield ; it is a great part of
wisdom to know how to defend ourselves by our Shield, from Satan's assaults and the
temptations of this evil world.
GOD A WALL OF FIKE.
" Thus saith the Lord, I will be unto you a Wall of Fire round about," Zech. ii. 5. I
I will be unto her (that is, unto Jerusalem, or the church of God) a wall of fire. This me-
taphor is taken from those fires that people make round themselves, when they are cast into
a howling wilderness, to secure themselves from fierce and devouring beasts ; and they
being within the said circle or wall of Fire, no wild beast dares approach them, &c.
This speech is a metaphor ; and the epithet of Fire is added, to denote that God is the
defender of his church, and a terrible Avenger, that will consume its enemies, as Fire does
any combustible materials, &c.
METAPHOK.
I. A Wall of Fire is made for
defence and security from adver-
saiies, that are cruel, brutish, and
merciless, as lions, bears, dragons,
&c.
H. A Wall of Fire is a de-
fence and security to people that
live in a wilderness, where they
are in danger of wild beasts, it
abounding with such devouring and
ravenous creatures.
III. A Wall of Fire is for defence
and security, when there is no other
security to be had.
IV. A Wall of Fire is both for
offence and defence ; it defends them
that are within, and offends them
that are without.
V. A Wall of Fire is most amaz
ing, dreadful, and terrible to an
enemy.
VI. A Wall of Fire is danger-
ous to attack, or approach unto :
no devouring and cruel beasts dare
come near it, the lions tremble at
the sight thereof.
PARALLEL.
I. God is the defence and security of his peo-
ple from the devil, that roaring lion, and old red
dragon; and from wicked men, who for then-
cruel, brutish, devouring and merciless disposi-
tions, 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, vvhere 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 de-
stroy them.
III. God is a Wall of Fire and defence unto
his people, there being no other security for them :
" I looked and there was none to help ; therefore
my own arm brought salvation, and my fury it up-
held me," Isa. Ixiii. 5.
IV. God is a defence to his church, and it is
he who offends and discomfits their enemies ; " I
will undo them that afflict thee," &c.
V. God, in being a defence, or Wall of
to his people, greatly amazeth and terrifieth the
ungodly and brutish persecutors ; how terrible was
God to Pharaoh, when he was a Wall of Fire to
Israel !
VI. It is a very dangerous thing for any to
make attempts upon God. Who is able to stand
before such a Wall of flaming and devouring
Fire ? wicked men are compared to " briars and
thorns ; and who would set them, saith God, against
me in battle?" Isa. xxvii. 4. The devils them-
selves tremble before his Sacred Majesty.
II.]
GOD A WALL OF FIRE.
307
METAPHOR.
VII. Those that are environed
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 devour-
ing beasts, but a Wall of Fire.
hell. Therefore God walls his people
cannot find, nor come at them.
IX. Those that are environed
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 coura-
geous thereby.
METAPHOR.
I. A Wall of Fire is made of
outward materials, viz. wood, or such
like fuel.
II. A Wall of Fire properly is to
secure the body from ravenous, wild,
and devouring beasts.
III. A Wall of Fire may be
quenched, or for want of fuel go
out and so those that were secured
by it, may be exposed and laid open
to the rage of cruel and merciless
beasts.
PARALLEL.
VII. Those that are surrounded about on every
side, by the power, wisdom, and merciful pro-
vidences of the Almighty God, this great Wall
of Fire, need not fear devils, nor brutish men,
though never so cruel and bloody.
VIII. Nothing can keep off cruel and merciless,
men, from making a spoil of God's church, but
God himself: conscience cannot, the cry of the
widow and fatherless children, no, nor the fear of
round about in a wonderful manner, that men
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 courageous, saying, " I will not fear
what man can do unto me," &c.
DISPARITY.
I. God, who is said to be a Wall of Fire for
defence of his people, is the Maker of all things :
" By him all things were made," &c.
. II. God is a Wall or Defence, to keep safe and
secure both body and soul, not only from wild
beasts, but also from cursed men and devils.
III. This Wall of Fire can never be quenched,
nor go out, whilst there shall 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 seared 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 con-
suming Fire ?
4. It also shows 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 gore one
another, whilst God's people are thus defended and preserved from their rage and
cruelty.
Object. But some may object and say, " How is God said to be a Wall of Fire to the
church? & c .
_Answ. It may have respect to his divine attributes, as wisdom, power, goodness, truth,
faithfulness, justice ; by which he preserves his church and people, through his glorious
providences, in this world, as thereby he defeats their enemies.
2 R 2
308 GOD A JUDGE. [BOOK i|
GOD A JUDGE.
" Shall not the Judge of all the earth do right" Gen. xviii. 25.
" Verily he is a God that judgeth in the earth" Psal. Iviii. 11.
" God standeth in the congregation of the righteous, he judgeth among the gods," Psal.Ixxxii.l.
GOD is real and properly a Judge, for lie is the Judge of all the world, and therefore he
is not brought here under the notion of a metaphorical Judge : hut in regard this term
seeins to be allusive to earthly Judges, we think it may not be unprofitable to draw a pa-
rallel, for the edification of the reader.
As there is nothing more frequently attributed to Almighty God in the holy scriptures,
than the title of Judge ; so there is scarce any attribute or action of the Most High
grounded upon more reason : of which take the 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 humours, as they are in
their numbers, ages, sizes, and complexions : it is very rare, if not impossible, to find two
that in all points do exactly accord.
3. That this numberless multitude are all addicted to run bias to a particular thing
called self-love ; and this too from an indissoluble principle or impression of nature : it is
natural for all men to love themselves.
4. That after they are grown up to some degree of ripeness and maturity, they have
ready prepared to their eyes the bad examples of ill-living souls, which too often have too
great an influence upon green and tender plants, to wind them into extreme and irregular
designs and motions.
5. There is, by divine permission, a most troublesome and pernicious adversary, suffered
to range up and down the whole earth, to try his art and skill, how far he can prevail to
bring this vast body into tumult and disorder. And it is not seldom that he doth prevail,
to divide not only emperors, kings, princes, judges, nobles, and peasants ; but dukedoms,
principalities, cities, corporations, villages, families, brothers, sisters, husbands, wives,
fathers, and their own children.
Now these things being premised, what unspeakable need is there of one supreme and
universal Judge, to curb exorbitances, to umpire, decide, and put a period to dissentions.
Without whose moderation, the world would be intolerably perplexed, harrassed and
plagued with perpetual 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 undertaken to associate with the rulers, and to
judge amongst the god's : in which passage he is represented to us by the similitude of a
Judge, which carries a lively figure and resemblance of the supreme Lord of the whole
earth, and that in these divers respects following.
EARTHLY JUDGE. HEAVENLY JUDGE.
I. It appertains to a Judge to be I. This God is by way of eminency, he is
good, and the best of Judges are so. essentially good, good without any mixture of
Moses was advised to choose thus by evil. He is originally good ; there is no good in
his father-in-law Jethro. " The desire the whole universe, but what he is the root, spring,
and fruit of the righteous is good," and fountain of. There is no evil to be found
Prov. xi. 23, 30. in him ; and as Seneca, he can do no evil nor
hurtful thing. He is good in the abstract, good-
ness itself, 1 Chron. xvi. 24, Psal. xxv. 8, and cxix. 68.
II. It appertains to a Judge to II. This God is, beyond comprehension or
be wise and prudent, or, as Jethro expression ; for all the angels receive their wis-
words it, to be able, Exod. xviii. 21. dom from him, all the emperors, kings, princes,
A foolish ruler is a shame and re- nobles, and Judges of the earth : " In him are all
proach to any nation or people : and the treasures of wisdom," and therefore called,
there is not a more uncomely sight " wisdom past finding out."
in the world, than to see a fool
upon the throne of a kingdom, or judgment-seat.
BOOK II.]
GOD A JUDGE.
309
EARTHLY JUDGE.
III. It appertains to a Judge to
he a man of knowledge, and well
skilled in the laws and statutes of
a kingdom, because he is to be
the expounder of the law to the
people.
HEAVENLY JUDGE.
III. God, the Judge of all the earth, is a God
of knowledge : " Known unto the Lord are all his
works from the beginning." He gives knowledge
to the simple, and makes the foolish of an un-
derstanding heart; he makes known unto men
the great things of his law; his Spirit searches
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. It appertains to a Judge to IV. In this the Lord, the great Judge, is be-
be a man of prudence, not only yond comparison ; for he " dwells with prudence,
for the setting of right methods, but and finds out knowledge of witty inventions ;
to do justice in a fit season. his ways are perfect altogether. His actions are
so fitly timed, that he doth nothing out of season :
It is in due season he delivers the needy, avengeth the cause of his elect, and plentifully
rewards the proud doers.
V. The chief Judge of all the earth hath an
ancient statute-book, that is suited to all times
and seasons, to all ages, sexes, conditions, and
constitution of men whatever : every part of it is
tried and proved, and found to be a perfect law,
in which are contained wondrous things, Psal.xix.
7, and cxix. 103, ever free from deceit arid falsehood. It is 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
V. It appertains to a Judge, to
have good and right laws to judge
the people by, that there may be
no cause of grievances or com-
plaints.
duties required by it are reasonable.
VI. It appertains to a Judge to
be impartial, and judge uprightly;
faces of any in
be corrupted by
nor biassed by
by the place and
of what rank
not to know the
judgment, not to
flattering words,
bribes, nor misled
dignity of persons,
or
quality soever they be.
VI. In this there is none so holy and upright
as the Lord, who is no respecter of persons, hates
flattering words, and giving of bribes ; will spare
none for the dignity of their birth, or antiquity
of their lineage; but will do justice according
to right and law, whether it be upon angels,
emperors, kings, princes, priests, prophets;
his church, that are his professed friends, as well
as upon the world, his professed enemies: He
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 jostled out
of place. He spared not angels, overthrew kings, mighty kings, with kingdoms and
nations : Pharaoh, king of Egypt ; Og, king of Bashan : Nebuchadnezzar, king
of Babylon ; Darius, king of Persia ; Alexander, king of Greece ; and Herod, king of
Judea ; Jerusalem and Samaria, with both their kings. When once they come to be laid
in the balance, and the Lord enter 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 call for a cutting off. He will by means spare the guilty, when the
time of forbearance is expired.
VII. Of this no man shall have wherewith to
accuse God, for he will not do more than is right,
that man should enter into judgment with his
Maker ; nay, he will rather make abatement,
than overdo. And this hath been owned in his
act of judgment : " Thou hast not dealt with us
according to our iniquities."
It appertains to a Judge, to
" e just and equal in the proportions
f punishment and severity, not lay
any beyond due desert, nor favour,
"when there is no reason for it. The
reward of murder, treason, rebellion,
witchcraft, blasphemy, is not to be
given to petty offenders.
VHI. It appertains to a Judge,
to take nothing upon trust, but
VIII. In this case the Lord our Judge hath
sufficiently approved himself; first, in respect oi
Q jt "" y / JL .L a 7 f ~ " ~
" be satisfied that matters are true. the old world ; secondly, in respect of Sodom and
A Judge is not to act doubtfully, Gomorrah, where he would take nothing upon
310 GOD A JUDGE. ^
EARTHLY JUDGE. HEAVENLY JUDGE.
but see the offender be clearly cast trust, but come down himself, to see if
before he gives sentence. were so bad as they were represented to
And for Israel and Judah, their sins did testify to
their face, before he did execute judgment upon them, Hos. v. 5.
IX. It appertains to a Judge IX. To this in respect of God it is said, "In the
upon due proof and trial, to pass a day thou eatest thereof, thou shalt surely die," Gen.
definitive sentence: "If one man ii. 17. " I will destroy man from the face of the
sin against another, the Judge shall earth ;" and it was done, Gen. vi. 7. " Pharaoh
judge him." and his host, that thou hast seen this day, thou
shall see no more for ever." " Because thou didst
not restrain thy sons, I have rejected thee from being a priest/' "Because thou hast caused
my name to be blasphemed ; the sword shall not depart from thy house." Because Nebu-
chadnezzar was lifted up with pride, he shall be driven from his throne. Because his son
did not humble, but harden his mind, his kingdom was numbered, finished, and translated
to the Medes and Persians, Dan. iv. 24, and v. 22, 23.
X. It appertains to a Judge to X. As for God, his way is not only perfect,
be firm and steady to the rules of and his word tried; but he is of one mind, and
law and justice, as immoveable as there is none can turn him, in a case of right,
a rock, a right way. truth, and justice. His counsel shall stand ; for he
" Is not as the son of man, that he should repent."
Num. xxiii. 19 ; "With him is no variableness, nor shadow of turning," James i. 17. " He
is the same yesterday, to-day, and for ever," Heb. xiii. 8. He changeth not, will not
alter the tiling that is gone out of his mouth.
XI. It appertains to a Judge to XI. In this Jehovah is not behind-hand, for he
consider the cause of the poor and is a God with whom the fatherless find mercy,
needy, to plead for the widow Hos. xiv. 3 ; pities the poor when he sees they
and fatherless, and them that have have no helper, breaks the teeth of the old and
no help, and deliver them out of young lion, smites the enemy upon the cheet-
their distress, where justice calls bone, avengeth their cause when they cry to him,
for it. . and hath destroyed them, and their posterity, who
made long prayers to devour widows' houses.
XII. It appertains to a Judge, XII. The Almighty hath a great and mighty
to have a people under him to be people under him, even all the inhabitants of the
judged. world, Europe, Asia, Africa, and America. He
is God of all the kingdoms of the world, and Judge
of the whole earth, Psal. xxiv. 1, and xcviii. 9.
XIII. It appertains to a Judge XIII. In this our high and mighty Judge doth
to be provided of officers to exe- overmatch all other Judges : for he is provided
cute his sentence, else Judge and with legions of angels, all ready to observe his
law are of little signification; for dictates and obey his commands. The devils
according to the old maxim, execu- are all subject to him; so that if he say, go, they
tion is the life of the law. go ; " Do this, and they do it." Millions of men
are under his influence ; and as many fowls of
the air, beasts of the field, and creeping things of the earth, to do his will, to execute
his judgments; when he speaks the word, or lifts up his hand unto them. They shall
invade the courts of kings, enter the chambers of princes, fetch emperors off then: thrones,
bring them to chains, blocks, and gibbets, when he passes sentence, and gives
order to do it.
XIV. It appertains to a Judge XIV. God is to be feared, not only as a Crea-
to be feared, and had in reve- tor, who can annihilate and dissolve, make men
rence. cease to be ; as a Father, who can love and re-
buke ; as a Lord, who can command, and give
orders : but as a Judge, who can punish in this world, and bring men's sins before-hand to
judgment, 1 Tim. v. 24.
XV. It appertains to a Judge, XV- With God is terrible Majesty, .-;nd b e
to be clothed or arrayed with ma- rideth upon the high places of the earth, 3ob
jesty .and terror. xxxvii. 22.
GOD A JUDGE.
311
EAKTHLY JUDGE.
HEAVENLY JUDGE.
XVI. A Judge hath power to XVI. God doth often reprieve and put off the
reprieve or suspend the execution of execution of sentence, so that delinquents are
a sentence. not speedily executed, but a time given them
to consider their ways, Gen. vi. 3. The old world
liad 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.
XVII. It appertains to a Judge XVII. God sometimes gives orders to angels
to give orders for execution, to to punish, and execute his sentence, when men
are out of the reach of human hands ; as in the
case of Nebuchadnezzar, the host of the Assyrians,
and Herod the king, Acts xii. 23. Though great
men join hand in hand for wickedness, yet shall they not go unpunished.
XVIII. It appertains to a Judge XVIII. God will punish those that himself em-
to punish officers, if they exceed ploys, in case they exceed their commission in any
deliver to the officers when sentence
is past.
their due
others.
bounds in punishing
case that concerns his act of justice. He punish-
ed Assyria and Babylon, for going beyond their
bounds in his own works of judgment against the
Jews, Isa. xlvii. 6.
XIX. . God, the great Judge, doth vindicate
his own honour, and the justice of the laws he
executes, by giving liberty to the people to
testify against him, if they have wherewith to
accuse ; and demands of them what evil their fathers have seen in him, Jer. ii. 5 ; requires
them to testify to his face, if his ways are in any point unequal, xviii. 25.
XX. It appertains to a Judge XX. God, when he comes forth in a way of
judgment, doth not execute the fierceness of his
wrath ; he is far from rendering to men more
than they deserve ; he doth not reward according
to their full demerit, but in the midst of judgment
remembers mercy, Hab. iii. 2.
XXI. God hath assigned an Advocate to plead,
XIX. It appertains to a Judge
to vindicate his own honour, and the
justice of the law he executes.
to mix mercy with judgment,
where the case will fairly admit of
it.
XXI. A Judge in this world
hath others .to plead before him, as before he proceeds to judgment. " If any man sin,
counsel or advocates for the pri- we have an advocate with the Father," 1 John ii.
SOTlfir t.n pvt.ftnnfl.tp. tTip. rvrimp fl.nd "
pri
soner, to extenuate the crime, and
plead the privileges allowed by
law.
XXII. It appertains to a Judge
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.
XXII. God hath not only made laws, and
published them, and will judge men for wilful
and reiterated rebellions ; but keeps a register
for the great day, to be then opened ; as it is
written, " Some men's sins go before hand tojudg-
nient, and they that are otherwise cannot be hid,"
" the judgment shall sit, and the books shall be
opened, and the dead shall be judged out of those things which are written in the books."
XXIII. A Judge usually hath XXIII. God never judges alone: The Son is
great attendance to bear him com- with him, the Holy Spirit is with him;, the angels,
and the whole court of heaven do acquiesce hi 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
Chaldean kingdom, shall be overthrown ; Israel
shall he removed ; the land shall be forsaken of both her kings : If he publish the decree,
there is no changing his determinations ; his judgment is like the laws of the Medea and
Persians : Abraham cannot save Sodom ; nor Noah, Daniel or Job, Judah and Israel ; but
a decree of judgment is gone forth, they must die by the sword, " For the mouth of
Lord hath spoken it."
in the time of judgment.
XXIV. A Judge, when he peremp-
torily passeth sentence, doth not
recede and go back; the sentence
Past abides.
GOD AN HIDING-PLACE. [BOOK K.
GOD AN HIDING-PLACE.
" Thou art my Hiding- Place, thou shalt preserve me from trouble" Psal. xxxii. 7.
" Thou art my Hiding-Place" &c. Psal. cxix. 114.
SECKET 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 dan-
ger ; according to what is said, Isa. xxvi. 20, " Come, my people, enter thou into thy cham-
bers, and shut thy doors ahout thee ; hide thyself 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. xi. 38 : were sometimes sheltered by the providence of God, when there
was a general combination against them ; therefore called God's hidden ones, Psal. Ixxxiii.
3, because covered by him, when Eclom, the Ishmaelites, Moab, and the Hagarenes, Gebal,
Ammon, and Amalek, the Philistines, with the inhabitants of Tyre, took crafty counsel, and
consulted mischief against them.
And inasmuch as a 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 meta-
phor, and bring in a parallel from God.
METAPHOB,. PARALLEL.
I. AN Hiding.place is usually a I. God, the good man's Hiding-place, is a
strong Place ; men will not ad- strong God, as a rock in time of need, nay,
venture themselves in it, or think as the Shelter of a great rock, as the Security
themselves safe, without some con- of many rocks : " His Place of defence shall be the
siderable strength. munition of rocks." Isa. xxxiii. 16. He is as a
Place built on purpose for safety. " The name of
the Lord is a strong tower, the righteous run into it, and are safe," Prov. xviii. 10. He
is hence said to be the the Almighty, the Lord strong and mighty ; " A strong rock,' 5 Psal.
xxxi. 2. " Strong habitation," Psal. Ixxi. 3. Strong refuge, Ixxi. 7 ; strong Lord, Psal. Ixxxix.
Mighty in power, Isa. xl. 26.
. II. An Hiding-place is an invisible H. God is an invisible Being in respect of Ms
and obscure Place, not known essence. " No man hath seen God at any time,
to every body, a Place that enemies John i. 18, v. 37, and vi. 46, "No man hath beheld
have much ado to find. his form, or seen his shape," Col. i. 15, 1 Tim. i. 17.
He is invisible also as he is his people's Hiding-place:
Pharaoh saw not the covering Israel had, when he said, " I will pursue, I will overtake,
my hand shall destroy," Exod. xv. 9. The enemies of David saw not the cave, the rock,
his Hiding-place, when they said, " There is no help for him in his God," Psal. iii. 2. Hainan
was unacquainted with this covering, when he designed destruction to all Israel, Esther
iii. 9. The wicked plot against the just, because^they know not where their safety is, Psal.
xxxvii. 12. " In the Lord our God is the salvation of Israel," Jer. iii. 23.
III. An Hiding-place is a cover- III. God is no less a covering to his people,
ing or shelter from many evils ; than the best of Hiding-places have been, or are
from the scorching heat of the unto any people. He secures from the hurt of
sun, the blustering storms of wind persecution, when men rage, and rise up against
and hail. them. He secures from Satan's temptations, as
well when he appears like a serpent, as when he
acts like a Lion, or great red dragon. So that not only David, and the Old Testament
church, could say, " Had not the Lord been on our side, when men rose up against us, we
had been swallowed up quick," He breaks the head of Leviathan, and gives it for meat to
the people inhabiting the wilderness, Psal. cxxiv. 1 4. But even the church now
may say, " He that is our God is a sure Hiding-place, a God of salvation," Psal. Ixviii. 20.
IV. An Hiding place frees from IV. This advantage is most eminently enjoyed
fear, and much abates the hur- by the godly, who have made God their sanctu-
ries and discomposures of the ary and Hiding-place ; they are freed from the
mind, because men do imagine fear that wicked men are surprised with ; theu'
themselves safe, when they have hurries and discomposures are much abated. -As
BOOK H.] . GOD AN HIDING-PLACE. 313
METAPHOR. PABALLEL.
taken sanctuary in some secret rock it is said of Moses, " He feared not the wrath of the
or cave. King," Heb. xi. 27. And David saith, " At what
time I am afraid, I will put my trust in thee,"
Psal. Ivi. 3, xci. 5, cxii. 7, 8, and iii. 6. I will discharge myself of fears and discom-
posures', and account myself safe in God, my Sanctuary and Hiding-place. " I will not
fear what man can do unto me, though ten thousand compass me about ;" In the name of
the Lord there is strong confidence" -"Not fear, when evil tidings come," Psal. cxii. 7.
V. An Hiding-place doth dis- V. God hath throughout all ages, as the Hiding-
appoint the enemies, who please place of his people, disappointed their enemies,
themselves in the thoughts of and secured them from being a prey to their
preying upon the righteous ; as teeth. He saved Israel, when Pharaoh pursued
Pharaoh said of Israel, "My lust them, Exod. xiv. 30. He saved David, when Saul"
shall be satisfied I" The enemies of hunted him, like a partridge upon the mountains.
David cry, Let us persecute his He destroyed the hosts of the Philistines and As-
soul, and take it. Aha ! thus would Syrians, when their expectations were very high,
we have it." "He frustrate th the tokens of liars, and makes
diviners mad," by catching the wise in their own
craftiness. In the things wherein they deal
proudly above them.
For Disparities see Rock and Strong Tower.
INFEKEKCES.
I. If God be an Hiding-place, then let all godly men fly to him in times of trouble and
danger, by faith and prayer. Thus David, " Deliver me, Lord, from mine enemies,
I fly unto thee to hide me," Psal. cxliii. 9. 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 subtle 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. " It is 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."
METAPHOKS, ALLEGORIES, SIMILES,
TYPES, ETC.,
BBSPECTINS
THE LORD JESUS CHRIST,
THE SECOND PERSON IN THE GLORIOUS TEINITY.
CHKIST A MEDIATOR.
" For there is one God, and one Mediator between God and men, the Man Christ Jesus"
I Tim. ii. 5.
" To Jesus the Mediator of the new covenant," Heb. xii. 24.
THE Greek word, Mta-irnf, is thought by Erasmus to be peculiar to the Scripture, as being
not elsewhere used ; and doubts whether it should be rendered Mediator, Reconciler, or
Intercessor. The term, as applied to Christ, is borrowed from persons, whose office it is
to reconcile such parties as are at variance, being as it were in the middle, betwixt both,
soliciting the cause of each to the other, till they bring them to concord or agreement.
It is thus -defined by Illyricus : Mediator is dicitur, qui inter dzios parum inter se congm-
entes, aut etiam sibi invicem Hosteft, medius est, el utriusque nomine cum alter o agit, pro-
movens conciliationem, &c. Quique tamdiu apud utramque partem alterius nomine Idborat,
donee eas in eonsensum et pactionem deducat. The term is applied to Moses typically,
Deut. v. 4, 5, with Gal. iii. 19 ; but really and antitypically to Jesus Christ, Heb. xii. 24,
Col. i. 20, Rom. v. 10, 11, 1 John ii. 1.
A MEDIATOB.
I. A Mediator implies a differ-
ence between two parties, Gal. iii.
20.
II. A Mediator properly signifies
a middle-man, a reconciler.
III. A Mediator oftentimes is ap-
pointed to make up differences, that
arise between two parties upon a
breach of covenant.
IV. A Mediator must be a per-
son willing to undertake the great
work and transaction of making
peace.
PARALLEL.
I. Sin made a great breach between God and
man : " God is angry with the wicked every day,"
Psal. vii. 11. Hence by nature mankind are said
to be the " Children of wrath," Eph. ii. 3. " The
carnal mind is enmity against God," Rom. viii. 7.
II. " Jesus Christ is a Mediator between God
and man," 1 John i. 2. " He is not only God, but
man ; not only man, but God: a blessed Reconciler
of man to God, and of God to man," Gal. iv. 4, 5,
III. The difference originally that is between
God and man, did arise from man's breaking God's
covenant, Isa. xxiv. 5. " God and man were in
peace and concord, whilst man stood in the state
of innocency; but when he fell, Christ came to
make up that breach," Heb. viii. 8.
IV. Jesus Christ was willing to undertake the
work of Mediator, to make peace between God the
offended Creator, and man the offending creature.
" Lo, I come to do thy will, God," Heb. x. 7.
BOOK H.] CnRIST A MEDIATOR. 315
METAPHOR. PARALLEL.
V. A Mediator ought to be an V. Jesus Christ is a person free from all excep-
indifferent or impartial person, free tiona whatsoever. God approved of him, Acts
from all exceptions. ii. 22; and hath no cause to except against
him, but contrariwise to be abundantly thankful
to God for choosing him to this work and office, because none else could be found in
heaven or earth ; "None able to open the book, and loose the seals thereof," but He,
Rev. v. 4* 5.
VI. A Mediator ought to be a VI. Jesus Christ is called the "Prince of peace,"
well-wisher to peace, a person Isa. ix. 6, never did any give such cjear, full, and
that loves it, and longs after it ; no- undeniable proofs and demonstrations of his be-
thing being more acceptable to ing a Well-wisher to, and lover of peace ; witness
him, than a peace-maker. all he did and endured, or past through, from first
to last, that he might accomplish this work of
making peace, Eph. ii. 14.
VII. A Mediator must have the VII. God hath given Christ full power and
great transaction of making peace commission to accomplish this work of Media-
committed to him, or be invested torship. " He is anointed and ordained to be a
with full power and authority to Prince and Saviour." " All power is given to me in
do it. , heaven and in earth," Matt, xxviii. 18, 19, 20,
" Him hath God the Father sealed," John v. 27.
VIII. A Mediator ought to be VIII. Christ showed himself to be of a mar-
a condescending person, not to vellous condescending Spirit : " Who being in the
have his own will to be done in form of God, thought it no robbery to be equal
any respect, further than the na- with God, but made himself of no reputation,"
ture of the cause will require it. &c., Phil. ii. 5, 6, 7. " He for our sakes became
poor, that we through his poverty might be made
rich," 2 Cor. viii. 9, " I came down from heaven, not to do mine own will, but the will
of him that sent me," John vi. 38. " Not my will, but thy will be done," Luke xxii. 42.
IX. A Mediator is not chosen IX. There was great need of, or it was very
unless there appear great need of necessary that there should be a Mediator betwixt
it, and that the business cannot be " God and man :
accomplished otherwise.
First, On God's part.
/Secondly, On the creature's 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 justice and mercy, and make them meet to-
gether in sweet harmony ; that the punishment of sin might be borne, and yet the
sinner, pardoned freely in a way of mercy, 1 Cor. i. 2, and ii. 7, Kom. iii. 26. Hence, (as
the apostle showeth) " the manifold wisdom of God is made known by the church, accord-
ing to the eternal purpose, which was purposed in Christ Jesus our Lord," Eph. iii. 10, 11.
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
Blight justly have left fallen man, as he did the fallen angels. Moreover, this of a
Mediator shows us, that God must be dealt with in a way of free grace, entreaty, and
request. Hence we read, how frequently Christ prayed and interceded for us, yea,
what strong cries and tears he offered up in the days of his flesh, Heb. v. 7. Whatsoever
blessed relief, pardon, peace, &c., mankind receives, it is wholly in a way of mercy and
free grace, through the mediation of the Lord Jesus Christ. " By grace ye are saved,"
Eph. ii. 8. " God so loved the world, that he gave his only-begotten Son," John iii. 16.
m 3. It was for the glory of his justice, which must be dealt with in a way of sa-
tisfaction ; grace will be dealt with in a way of entreaty, salva Justitia : therefore the
covenant is established in the hands of a Mediator, that is able to lay down a price or
ransom, 1 Tim. ii. 6. -'That so God might be just, and the Justifier of those that be-
lieve in Jesus," Rom. iii. '2(5. Nay, when the Lord Jesus undertook on our hehalf, to come
U P to the demand of justice, it is said, " God spared him not, but delivered him up to
2 s 2
316 CHEIST A MEDIATOB. [BOOK 11.
death for us all," Rom. viii. 32, " He bore our sins in his own body on the tree," I Pet. if. 24.
4. The sovereignty of God is manifested in its glory, that through a Mediator he is
pleased to extend mercy to mankind, when none is afforded to the angels that sinned : and
that Jesus at his command should " lay down his life for the sheep," John. vi. 38, and x. 18,
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, 1 John iii. 8, 1 Cor. i. 24.
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 him-
self; God had hereby a design to magnify the name of his Son, the second Person of the
Trinity, in our nature.
1. In that he is constituted (by undertaking this honourable office) King, Priest, and
Prophet, Matt, xxviii. 18, 19, Acts v. 31.
2. In respect of that great power which is given to him, to make peace between 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, John v. 27, Eph. ii. 14, Rev. i. 18, John
iii. 35, and xvii. 2.
3. Nay, his glory .shines forth herein to such a degree, that it is the duty of all men
to " honour the Son^ as they honour the Father," John. v. 23.
4. Christ hath hereby the honour of accomplishing the whole affair, being " Author
and Finisher of our faith and salvation," Heb. xii. 2.
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 knowledge 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," Eph. ii. 13, "Neither knoweth any
man the Father, save the Son, and he to whomsoever the Son will reveal him," Matt. xi. 27.
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 ?" Amos
iii. 3. Nor eternal life : " such as are without Christ, and without God, must die (that is,
be damned) in their sins," John. viii. 24.
A MEDIATOB. PABALLEL.
X. A Mediator must be fitly X. Christ was every way qualified and fitted
qualified for this work ; a person for this work. He was not only wise, but the
very wise, for justice, and yet wisdom of God, 1 Cor. i. 30, much for justice,
greatly inclined to mercy ; that so but yet inclined to mercy, and pity to the poor,
he may answer the expectation of 'Kom. iii. 26, John x. 15. And then again, how
each party, so far as is necessary. was he fitted by his being God ? It is from the
Worth and excellency of his Person, that the
price comes to be satisfactory, Isa. liii. 12, Matt. iii. 17, 1 Pet. i. 19. Besides, had he
not been God, as he could not have expiated Sin, so he could not have overcome death,
and other enemies he was to encounter with, that he might accomplish our redemption.
2. He must be a man, because he is to plead for us, and be sacrificed on the cross
in our stead; he must bleed, as well as intercede for man; " For without shedding of
blood there is no remission," Heb. ix. 22. 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 j
Spirit for us, and we from him who is the Son, receive it with the adoption of sons, and
thereby be sure of the eternal inheritance, John xvii. 10, Gal. iv. 4, 5, Heb. ix. 15.
3. He must be God and man in one Person : A Mediator is not a Mediator of one,
but God is one, Gal. iii. 20, and by this means he is fitly qualified for this office. He
must be a Person at an equal distance from, and drawing near and allied to both par-
ties ; having interest in, and participating of the nature of each. Hence it is thought
that he is called our " Days-man, (or kinsman) that lays his hands on both," Job. ix. 33.
Having access unto them ; knowing what will stand with the honour of the one, and he
for the relief and profit of the other.
BOOK n.]
CHBIST A MEDIATOR.
317
A MEBIATOB.
PARALLEL.
XI. A Mediator must be faith-, XI. Christ is faithful both to God and man,
fal, seeking the interest, right, honour, greatly for the honour of the one, and as much for
and weal of both parties. the comfort and salvation of the other. He is said
to be " faithful to him that appointed him," Heb.
in. 2. And in respect of man he is called, " a faithful High-Priest.'
XU. A Mediator many times
meets with great trouble and dif-
ficulty, in undertaking the com-
posing of 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
waiting upon either of them, to
yield to terms of peace offered to
them.
XIV. A Mediator must be un-
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,
Matt. iv. 1, 4 : he found the world very averse to
accept of terms of peace ; and not only so, but they
offered violence to him, and grievously abused him,
XIII. Jesus Christ was meek and lowly in heart,
Matt. xi. 28, 29 : he patiently bore the hidings of
his Father's face. How quietly did he bear and
endure the punishment due to us for our sin ? not-
withstanding " we esteemed him not, but hid our
.faces as it were from. him. He was oppressed, he
was afflicted, yet he opened not his mouth," Isa.
liii. 3,7: he patiently waits upon poor sinners.
XIV. Jesus Christ, as he was potent, so he was
XV. A Mediator should be mol-
lifying, that is, of so pacifying a
temper, as to labour for such me-
diums that the streams of strict
daunted and courageous, unwearied, of a very courageous and undaunted spirit : " He
not tired out, nor let the work fall, shall not fail, nor be discouraged, till he hath set
judgment in the earth," Isa. xlii. 4.
XV. Jesus Christ was a pacifying Mediator ;
for instead of a personal satisfaction from the
sinner, God accepts of his mediation : " He was
made sin for us, who knew no sin, that we might be
justice may run in a way of mercy, made the righteousness of God in him," 2 Cor. v.
especially (considering the weak- 21. Instead of an inherent righteousness, God
ness and impotency of one party) accepts of a righteousness imputed ; and accepts
for peace sake. of sincerity instead of a perfect keeping the whole
law ; and through his mediation obtains pardon
for human frailties, Rom. ix. 32, and iv. 5, Heb. viii. 12.
XVI. A Mediator hath usually XVI. Jesus Christ, our Mediator, hath a time
a set time prefixed, finally to finish set him, to finish hismediatorial kingdom and office,
and accomplish his work. which will cease at the end of the world, when all
the elect are gathered in, 1 Cor. xv. 8.
XVII. A Mediator makes use XVH. Jesus Christ our Mediator uses most
of strong and powerful arguments, weighty and powerful arguments, such as in the
to bring the adverse party to terms word of God set forth the excellency of his person,
of peace and friendship.
XVIII. A Mediator, whose me-
diation is' rejected, (after long pa-
tience) leaves the offending person
open to the severity of the law.
XIX. A Mediator is made sole
judge in those great matters he is
chosen about, and is to make right-
eous decision between party and
party, and to give the definitive
sentence at last.
the preciousness of his blood ; the oath, covenant,
and promises of God ; the miserable condition of
man, &c.
XVHI. Jesus Christ when he is rejected, after
his long patience and forbearance, will leave all
offending and impenitent sinners to the severity of
the law and wrath of God, Bom. ix. 22, Heb. x.
26, 27, John iii. 36.
XIX. Jesus Christ is ordained the sole Judge
by the Father, of the quick and the dead, and will
in due time make a righteous decision between
God and sinners, and pass that dismal definitive
sentence on such as accept not of those terms of
peace that he offers to them. " God judges no
man, but hath committed all judgment to the Son.
He hath given him authority to execute judgment also, because he is the Son of man,"
J ohn v. 22, 27.
XX. A Mediator after he hath XX. Jesus Christ, after he hath finished his
and finished his work of work of mediation, at the end of the world will
318' -CHRIST A SURETY. [BOOK H,
A MEDIATOR. PARALLEL
mediation, gives up Ms trust, and will yield tip his office unto the Father, and cease
ceaseth to be a Mediator any more to be Mediator any more. "And when all things
in that affair. shall be subdued unto him, then shall the Son also
himself be subject unto. him, that put all things un-
der him, that God may be all in all," 1 Cor. xv. 28.
XXI. 'A Mediator leaves no liberty XXI. Jesus Christ, after the last judgment,
of appeal, after he had passed the and definitive sentence is past, will leave no re-
definitive sentence. lief for sinners ; then will that text be fulfilled,
which says, " Let him that is filthy be filthy, still,"
Rev. xxii. 11.
EOTEBENCES.
1. See what the abominable nature of sin is ; it is that which made the breach betwixt
God and man, and filled the heart with enmity against the Majesty of heaven, Rom.
viii. 6.
2. From hence also we may admire the love of God, in sending such a blessed Medi-
ator to make peace for us, John iii. 16.
3. This also shows the firmness and stability of the covenant of grace. Christ keeps
and preserves peace betwixt the covenant-parties, being the Mediator thereof, Heb. ix. 15;
the inheritance is from hence sure to all such as are called.
4. It shows the woeful state of such as reject this Mediator, and will not accept of those
gracious terms of peace he offers to them, Heb. ii. 3. They must submit to him, and
take salvation, as it is offered by the Father through him, or perish, John xii. 48.
5. Let us take heed we own no other to be our Mediator, as Christ is our Mediator.
Ministers may pray for us, and one saint may mediate and intercede to God for
another : but none have power to make peace, or to give to God a ransom for Ms
brother, Psal. xlix. 7, 8. " There is but one Mediator betwixt God and man," 1 Tim. ii.
5. Christ Mediates by the price and virtue of his own blood, which alone is that propi-
tiatory 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.
Kara rocrsrov jcfs/rtav' $ioc&vxs yeyovsv tyfaos lycrts, Heb. vii. 22.
By so much was Jesus made a Surety of a better Testament, (or covenant.)
EyW, or tyfonrys, a Surety, is one that undertakes for another, wherein he is defectivee re-
ally, or in reputation ; in Latin, sponsor, fidejussor.*
1. Whether it be derived of syfwr prope, nigh ; or from eyWw, spondeo, promitto, to en-
gage or promise, it imports the nearness of the Surety and debtor, Christ being made
near to us. All good authors, thus understand it : sponsor proprie est, qui pro alio satis-
factionem spondet : that is, a Surety is properly one that engages to make satisfaction for
another. The Hebrew no gnarab, is a root of as large, or larger signification,' that any
in that language, as Mercer says: Non est radix apud Hebrceos, quae tarn late
pateat.-\
1. This answers to the Greek, syW, Surety. Its primary signification is miscuit com-
miscuit, he hath mixed or mingled, Prov. xiv. 10, Psal. cvi. 35.
2. But by a Metaphor % it is put for fide-jussit, spospondit, fidem interposuit, that is, h e
hath engaged or passed his promise and truth for another, Jer. xxx. 21, so 'becomes his
Surety, as Gen. xliii. 9. In this sense we take Christ to be a Surety, and therefore will
run the parallel under that notion ; for though he is really and properly a Surety, yet the
original notation of the Hebrew, which the Greeks translated by the word in the text,
being not so, it leaves no ground for cavil, if this be reputed a metaphor, for so Mr. Leigh
in Crit. Sac. calls it. .
* Dr Owen ou Heb. vii. 22. p. 22] . f Fid. Par. Com. in Heb. viii. 6, Calv. Lex Jurid. &c.
* Leigh Crit. Sacr. in, voce TfS.
BOOK II-]
CHRIST A SURETY.
319
*
3. The word signifies to give pledges, Isa. xxxvi. 8, 2 Kings xviii. 23,
4. Sometimes to strike hands, for so the Sureties were engaged, as Prov. xxii. 26, ren-
dered by the Septuagint by sis eyrwv, as a Surety.
, *
PARALLEL,
I God and mankind are concerned in a way
of spiritual commerce and correspondence
one with another. God gave many talents, many
choice blessings, privileges, opportunities, &c., to
man, to trade with and improve in a spiritual way,
to the glory of his Creator, Luke xix. 13.
II. Christ, our spiritual Surety, (as he is a Me-
diator) undertakes on God's part to the creature.
" All the promise of God in him are yea, and in him
amen, unto the glory of God," &c., 2 Cor. i. 20.
He undertakes on the creature's part to God.
" I have prayed for thee, that thy faith fail not,"
Luke xxii. 32.
SURETY.
I Suretyship 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 (though rarely) is done among
men ; for one sometimes engages
to see the terms and conditions
of the covenant kept on both sides ;
as one that becomes the warranty of
a mutual contract.
Ill A Surety engageth before HI. Christ's Suretyship or undertaking in the
or after the obligation of the princi- behalf of the creature, was part . of the result of
pal debtor. God's eternal counsel ; yet this office of his may
be considered as subsequent to man's obligation.
IV. A Surety is one that under- IV. Christ (being a "fit Person) undertook not
takes for another, whose credit is only to be a Mediator betwixt God and man, but
not good, or whose faithfulness or also to be the Surety of the covenant on man's
ability touching performances be- part, upon consideration of his impotency or in-
come suspected. ability to perform the conditions of the first co-
venant since the fall, and to bear the punishment
for the breach of it ; for man having once failed, and become bankrupt, God will nei-
ther treat nor trade with him more, without a Mediator, and such a Surety as Christ.
" Because they continued not in my covenant, I regarded them not, saith the Lord,"
Heb. viii. 9, Isa. liii. 5, 6, 7, 10, Matt. xx. 28, 1 Tim. ii. 6, Rom. iii. 25, 26, Heb. x.
58, Rom. viii. 2 4. See Dr. Owen on Heb. vii. 22, p. 225.
V. The introduction of a Surety V. The stability of the new covenant depends
in any case, is to give stability and upon the Suretyship of Christ, and it is secured to
security in case of bonds, covenants, believers thereby, Gal. iii. 13, for the first A 'dam
(in whose hands the whole estate and riches of
mankind w e ^e trusted) ran out of all ; and there-
fore God established another covenant, and con-
stituted Ghrist (as a responsible Security, of known
fidelity, and mighty to perform) to be the Surety thereof, that so it might be a firm and
sure covenant between him and man, Heb. viii. 8.
VI. Suretyship imports obliga- VI. Christ by becoming Surety stands engaged
tion for another, and is ranked by to the Father to satisfy in the behalf of man, so
lawyers among contracts. Fidejussor far as God sees it necessary, or comports with his
non fit nisi per Stipulationem. Be not wisdom, and the perfections of his holy attri-
Surety for debts, &c. butes. " That he might be just, and the Justifier
of him that believeth in Jesus," Bom. iii. 26.
VII. A Surety does not only un- VII. Those that Christ, the Surety of the co-
dertake for debtors, but sometimes venant, undertook to make peace for, were not
also engages for criminals. only spiritual * debtors, but . criminals also, such
as deserved death, dead in law, and under the
sentence thereof, spiritually dead, being under the
deprivation of the light of God's countenance.
&c., for it is never done but upon
a supposition of defect on some ac-
count or other.
* Sins are called debts, Matt. vi. 12, o^ei\7HJ.ara, delita. In the evangelists, the words, sins and debts,
we used promiscuously ; as Luke si. 4, compared with Matt. vi. 12, and Luke siii: 4. Luke was learned
in Greek, and wrote a^aprias, sins, in the Lord's prayer ; whereas Matthew hath o^>ei\-njj.a.-ra, debts.
Canon, in. loc. N. T. page 86, 8?.
320 CHRIST A SURETY. [BOOK n.
SURETY, PARALLEL.
Vllt. A Surety, if the party VIII. Christ seeing how unable we were to
he engages for be not able to sa- make satisfaction according to the demands of the
tisfy, or give full compensation to first law, made a full compensation, and laid down
the creditor, pays the debt him- a valuable price, satisfactory to law and justice ;
self ; for in the sense of the law he for he bore the punishment due to us for our sins,
is one with the principal. First, he endured death, and the curse of the
law ; he died, and was made a curse for us. Se-
condly, he bore or sustained the wrath of God, being under a deprivation of the light of
his countenance ; the favour of God was for a time suspended and withdrawn from him.
" My God, my God, why hast thou forsaken me," Matt, xxvii. 46. " He was made sin
for us, that knew no sin," &c. " God hath laid on him the iniquity of us all."
IX. Suretyship imports the obli- IX. Though Christ was appointed by the Fa-
gation to be voluntary, for the ther to be the Surety of the covenant, yet all that
law forces none to be bound for he did was his own voluntary act. " I lay down
another. my life freely, no man taketh it from me," &c.,
John x. 18.
X. Suretyship imports great love X. The love and grace of our Lord Jesus
and pity to the debtor, which in- Christ was such, that " though he was rich, yet for
clines the sponser (though without our sakes he became poor, that we through his poy-
hopes of repayment) to become ertymightbemaderich,"2Cor.viii. 9, "Hive (says
his security, rather than see him the apostle) by the faith of the Son of God, who
ruined. loved me, and gave himself for me," Gal. ii. 20.
SURETY. DISPARITY.
I A Surety among men is not I. The Surety of the covenant was of God's
of the creditor's, but of the debtor's procurement, (who is man's offended Creditor,
procurement. or rather Creator.) God chose, called, and
anointed Christ to this office; though it is true
he was as ready to accept of it, as the Father was to assign it him. In this the infinite
grace and mercy of God was manifest to mankind ; for among men, the creditor is not
concerned to seek out a security for the debtor. But should a creditor do so? all must con-
fess, it is in his choice to propound when, how, and upon what terms the debtor should
be discharged ; and it would be thought very reasonable, (especially if he hath
wronged or abused the good name of his creditor) that before he be acquitted, he should
be brought upon his knees, and humbly confess his fault, and beg forgiveness, in regard,
though 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) then, and upon that conditions, we should be discharged
of the guilt of sin, which binds us over to eternal wrath. And these conditions are express-
ed in the word of God. viz. Faith and humiliation ; for it is certain that no man is ac-
tually acquitted before he believes, and takes hold of the satisfaction purchased by Christ ap-
plying his merits, and the virtue of his blood, unto his own soul, by the help of the Spirit,
which Christ (the Surety) hath promised to give to all sincere ones, that he might thereby
make his death effectual to them, and so complete this work and office of Suretyship.
II. Sureties and debtors amongst II. Christ engaged as our Surety without us.
men enter into the same bond, and Our bonds and obligations signify nothing, by
the debtor is looked upon to be the reason of our utter inability ; Christ hath therefore
principal bondsman. changed our name, and in the room and place
of it put his own, so that death and the curse fall
upon him. " He was wounded for our transgressions," Isa. liii. 5. " He looked, and
there was none to help, therefore his own arm brought salvation," Isa. Ixiii. 5.
III. Among men, when the III. Christ, the Surety of the covenant of
Surety makes a full 1 compensation grace, makes full compensation for sin, and y et
for debts, the party indebted can- the sinner receives his release in a way of grace ;
BOOK II.] CHRIST A SURETY.
SUBETY. DISPARITY.
not be said to receive a release or which may be thus demonstrated : first, God, as
discharge in a way .of grace and was said, and not the sinner, found or provided
favour, but only in a way of jus- the Surety, which his own sovereign grace and
tice. goodness moved him to, being wholly at his own
choice whether he would save man or not, 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 behalf of the criminal ; had the
debtor found the Surety, as it is among men, the case had been otherwise. Secondly,
the Suretyship 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 dispense with
his own law, as to the rigorous exaction of it from sinners, and to take satisfaction
from another, which he might have exacted 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 acknowledge our offences, and accept 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, it is not our faith, nor our acceptance of Christ
and the Gospel, that makes his satisfaction so to God, though 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 aifirm ; but in our stead and room ; for where one is said to die for
another, it is always thus taken. Moreover, where it is said, Christ bore our sins, &c.
it is to be understood of the punishment due to them ; for in all places of the
Old Testament, where it is said, thou shalt, or, they shall bear their own sins, it is 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, though a complete 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 justice and holiness also ?
IV. Among men usually the IV. Christ became Security for his people's
Surety's bond is for debts, con- debts, before ever they were contracted, or they
tracted at or before the Surety's bond themselves born : yea, he was bound to satisfy
is given in, and for a particular sum, for all the debts (of such who do believe in him)
or sums, specified. that at any time of their lives should be contract-
ed ; that is to say, he bore not only the punish-
ment due to them for sins committed before their calling and conversion, but all
their iniquities afterwards, through human frailty committed, Isa. v. 3, Jer. iii. 5, 1
John ii. 1, 2; though it is not alleged, they were discharged before committed, 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, to give repentance to
Israel, and remission of sins," Acts v. '61.
V". A Surety sometimes repents V. Christ never repented his Suretyship ; in-
his coming into bonds, and it is a stead of its being a trouble to his mind, he de-
gi'eat trouble and perplexity to lighted in it. "I have a baptism to be baptised
"im, and seeks ways to be releas- with, and how am I straitened till it be accomplish-
ed. "My son, if thou be a Surety ed?" "I delight to do thy will, my God,"
for thy friend, if thou hast stricken Psal. xl. 8 ; he knew the payment of all would,
hands with a stranger, thou art en- fall upon him, and yet he shrinks not from it.
snared with the words of thy mouth," " I lay down my life freely," John x. 17, 18.
c. Prov. vi. 1, 2.
, VI; A. Surety many times undoes VI. Christ, though he suffered hard things for
himself by being bound for other his people, in becoming their Surety, yet was
he engages for more than not undone, or brought to utter beggary thereby ;
2 T
322 CHRIST A SURETY. [BOOK IJ.
SURETY. DISPARITY.
he is able to pay, and is thereby for though for a time he became poor to make us
cast into prison, and never capable rich, yet by suffering death he was crowned with
to deliver himself out. glory and honour ; his abasement was for his
exaltation; he expended not all his riches in
satisfying for our sins : though 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 ;
pS INFERENCES.
1. FROM hence we may perceive what a miserable condition mankind had involved
themselves in by reason of sin, utterly impoverished, 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, Matt, xviii. 24, 25 ; and had been cast into' the eternal prison of darkness, had not
Jesus stepped 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. Though he doth not pardon us without a price, yet rather than we should be
without remission, 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 : though 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: "The
Lord hath laid on him the iniquity of us all," Isa. liii. 6. " There is now no condemnation
to them that are in Christ Jesus," Bom. viii. 1.
6. Why should any think the conditions of the Gospel are hard, or Christ's commands
grievous? what you cannot do, Christ hath undertaken to help you in, and see done by you.
" He hath wrought all our works in us," Isa. xxvi. 12. " My God shall supply all your
needs," Phil. iv. 19. "My grace is sufficient for thee," 2 Cor. xii. 9.
7. Moreover, let us consider what benefits do accrue to believers, by virtue of Christ's
Suretyship.
First, by this means we are delivered from the hands of justice, and curse of the law, and
wrath of God : " Christ hath redeemed us from the curse, being made a curse for us," Gal-
iii. 13.
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," &c. John xvii. 6.
Thirdly, This is the ground of the saints' support against the power of sin, and indwell-
ing corruption : " Thanks be to God, through our Lord Jesus Christ," &c. Eom. vii. 25.
Fourthly, From hence we may groundedly expect succour in temptations : " I have
prayed for thee," Luke xxii. 32. He hath undertook for thee who is " mighty to save,"
and who will " bruise Satan under your feet shortly," Isa. Ixiii. 1. Eom. xvi. 20.
8. How are we obliged to God our Father, and to the Lord- Jesus Christ, for the work
of our redemption ? let us love God, and love Christ, and live to then: praise, whilst on
earth.
9. This also may embolden the godly, to draw near to God ; they have a Surety, or
one that hath undertaken for them, Heb. iv. 16. He is engaged for God to them, and for
them, to God ; he makes sure the promises to us, and renders our services acceptable t
God.
10. Woe, woe to them that have not Christ their Surety ; what will sinners do with-
out a Saviour? "If ye believe not that I am he, ye shall die in your sins," John viii. .24.
Lastly, For trial. Have you Christ for your Surety ? Examine yourselves by these
marks following.
BOOK II.] CHBIST A BRIDEGROOM 323
1. Did you ever see the need of Christ's Suretyship ? Or do you adventure to come to
d for more goods in your own name : in this take heed, for your credit is gone.
2. Hath Christ taken you (as a door) off the old hinges ? Have you seen your want
and beggary, and from hence chosen Christ for your Surety ? it is only the broken man
that seeks to his friend for security.
3. Is the law written in your hearts ? Have you that new spirit put within you ? Jer.
xxxi. 33. 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, Psalm cxix. 140. Would you be holy
as well as happy?
4. Do you lay the stress of your salvation upon Jesus Christ ? Is he the Foundation
of your faith and hope ? Have you fled to him for refuge ?
5. Is Christ a pearl of great price to you ? " To them that believe he is precious." If
sin be in thy sight the greatest of evils, and that which thou loathest above all things ;
and Christ the rarest jewel in thy esteem, whom thou preferrest before thy chiefest joy :
then peace be unto thee : Christ is thy surety.
For caution. O let none, from the consideration of this glorious grace shining forth in
this great and wonderful mystery, take encouragement to run further into debt ; if any
should do so, let them know, that there is nothing can be a greater evidence against them,
that they have no part nor lot in this matter.
CHEIST A BKIDEG-BOOM.
" Behold, the Bridegroom cometh, go you out to meet him" Matt. xxv. 6.
" He that hath the bride is the Bridegroom: but the friend of the Bridegroom, which
standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice : this my joy
therefore is fulfilled " John. ii. 29.
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 con-
sidered, he is a head or husband. In both these respects Christ may be considered, and
is held forth in the word of God. He first acts as a Lover or Suitor, to engage
the love and affections of sinners to himself; and then joins himself in a glorious,
mystical marriage-relation with them, and accordingly acts towards the sons of men : of
which take this following parallel.
METAPHOR. PARALLEL.
I- A man that intends or is dis- I. Jesus Christ, notwithstanding all the glory
posed to marry, is not contented he had with the Father, being the joy and
(or thinketh it not convenient) excellencies and perfections, dwelling in the frui-
how happy soever he is otherwise, tion of eternal bliss, yet thought upon a spouse,
111 the enjoyment of all outward and judged it meet to enter into a marriage-re-
good things in his father's house. lation, Prov. viii. 31.
II- An obedient and wise son H. Jesus Christ took counsel with the Father
takes advice, and consults with about that glorious design of love and good-will
his father, being fully resolved to he bore to mankind ; and hence he is said to be
change his condition, and enter "deh'veredbythedeterminatecounselandforeknow-
^to a contract of love, and mar- ledge of God/' Acts ii. 23. It was no less than the
^age-union ; and then fixes upon a great result of the blessed Trinity, that the Lord
Particular object. Jesus the second Person, should espouse sinners
to himself : "I proceeded," saith he, " and came from
; neither came I of myself, but he sent me," John viii. 42. He fixed not his choice
the fallen angels, but on the offspring of fallen man, who were given unto him by the
324
CHRIST A BEIDEGBOOM,
[BOOK, ii,
METAPHOB.
III. When a man hath fixed
upon 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 de-
sign ; and many times will choose to
send messengers, to treat with the
person about the business, and dis-
cover his affections, before he goes
himself in person.
PABALLEI,.
III. Jesus Christ hath 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 accom-
plishment of this glorious enterprise : and ac-
cordingly the father was pleased, out of bis 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
himself, he sent his messengers, the prophets,
" rising up early, and sending them," to offer
terms of love and friendship, and reveal his purpose to them, 2 Chron. xxxvi. 15.
IV. After this, a lover usually TV. Jesus Christ after this, such was the great
(his heart being enflamed with ness of his love, and strength of his affection,
love and ardent affection to the resolved to take a journey to give poor sinners a
person, though she being in another most gracious visit ; the journey he took was
country, very far off) takes a jour- long, as far as it is from, heaven to earth. And
ney resolving to give her a visit ; that he might accomplish his blessed purpose, he
and in order thereunto he suits him- fits himself with a garb accordingly, laying aside
self in a fit garb and clothing, his heavenly robes, he clothed himself with our
that so he might every way render flesh, or did assume a man's nature, that so he
a person acceptable, and might every way become a meet object for the
sinner, and likely to come and enjoy him at last.
himself
meet, likely, and capable of win-
ning and enjoying of her.
V. If the person or suitor be a
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
V, When the Lord Jesus came into the world,
prince, and known, commonly at the angels of God, who had knowledge of him,
his arrival, he is much congratulat- in an heavenly way of congratulation, magnified
ed and welcomed, by the nobility, the Most High : "And suddenly there was with the
and persons of honour. angel a multitude of the heavenly host, praising
God, and saying, glory to God in the highest, and
on earth peace and good will toward men," Luke ii. 13, 14. But how ungratefully was
he welcomed and entertained by the generality of mankind, for whose sake he came into
the world ?
VI. The Lord Jesus, when he came into this
world, to espouse poor sinners in a spiritual
way, sent John the Baptist to prepare the way
before him, and make ready a people for him, who
him, to signify, not what only what bore witness of his Majesty, and declared the ex-
ami who he is, but also his inten- cellency of his Person, as also his gracious inten-
tion and purpose in coming. tion : " He that cometh after me is mightier than I,
whose shoes I am not worthy to bear," (in another
place, unloose, Matt. iii. 11, John i. 27.) " He shall baptize you with the Holy Ghost,
and with fire." " Ye yourselves bear witness, that I said, I am not the Christ, but I am
sent before him." He that hath the bride is the Bridegroom ; but the friend-of the Bride-
groom, which standeth and heareth him, rejoiceth greatly because of the Bridegrooms
voice : this my joy therefore is fulfilled," John iii. 28, 29.
VII. A man propounds ques- VII. Jesus Christ propounds questions in
word to poor sinners, thereby to discover
it is with their souls, showing the danger of
ing in love with sin, or to rely upon their
righteousness, or to have their affections
dinately set upon things of this .world : he strives
to deceive them. " Why do you not understand
my speech ?" " He that committeth sin, is p e
servant of sin," saith he. "Unless a man deny 1'
self, and take up his cross, he cannot be my disciple. He that loveth father or mother more tP
me, is not worthy of me," &c. " Unless ye believe that I am he, ye shall die in your sins," J oJl "
iii. 24, " Jesus answered, and said unto them, suppose ye that those Galileans were'sinn er |
A A -*
tions to the person he loves, to dis-
cover whethe she be pre-engaged
to any other ; and if he perceives
she is entangled through great fol-
ly, and in danger to be utterly un-
done thereby, he strives to unde-
ceive her, and save her from ruin.
BOOK 11.] CHRIST A BElBEaEOOM 325
METAPHOR. PARALLEL.
above all the Galileans, because they suffered such things ? I tell you nay, except ye
repent, ye shall all likewise perish," Luke xiii. 2, 3.
VIII. A Lover makes offers of VIII. Jesus Christ offers his love unto sinners,
lore unto the person he has fixed showing how willing he is to embrace them in the
his eye upon, and uses divers ar- arms of his mercy. He commends his favour
guments,. to persuade her to yield and good will to sinners many ways : first, by
or consent unto his request. his taking our nature upon him, and coming into
the world. Secondly, by those hard things he
met with in this life for our sakes. Thirdly, by 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 conscience, besides those blessed offers and tenders of grace, which
dropped from his gracious lips : " If any man thirst, let him come unto me and drink,"
Job vii. 37. " Look unto me, and be saved, all ye ends of the earth," Isa. xlv. 22.
" Come to me, all ye that are weary and heavy laden, and I will give you rest," Matt. xi.
21. " 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," Rev. iii. 20.
IX. A true Lover respects his IX. Jesus Christ loves poor sinners, not for
intended bride, more than wealth, any thing he sees in them, not for beauty, riches,
beauty, &c. It is not the portion, &c., for naturally mankind hath nothing that may
but the person, his eye is principally render them any way desirable in. Christ's eye;
set upon. he might see enough in them to loath them, but
nothing to love them.
X. Such a person sues hard, uses X. Jesus Christ sues hard, is very importu-
weighty arguments to prevail, and tate, uses many powerful and weighty arguments
will not quickly take a denial. to prevail with sinners to accept of the terms of
grace, and join in an holy contract of love with
him. 1. One is taken from the dignity of his Person, being the root and offspring 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, and I was daily his delight, rejoicing always before him : rejoicing
iu the habitable parts of the earth, and my delights were with the sons of men," Prov. viii.
24, 2$, 30, 31. And in another place, " I have loved thee with an everlasting love,
therefore with loving-kindness have I drawn thee," Jer. xxxi. 3. From the intention or
purpose of his coming so long a journey ;" I am come that ye may 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 suffering : " 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, shall not see life, but the wrath of God
abideth on him," John iii. 36.
XI. A faithful suitor waits long, XI. Jesus Christ waits long, and hath much pati-
and hath much patience, before he ence, before he doth desist from his suit, and leave
will desist or give over his suit, and sinners to perish in their iniquities. How long
yet thinks nothing too much that did infinite patience wait upon the old world?
he suffers or does endure for her was it not one hundred and twenty years ? and
sake; as appears concerning Jacob, forty years upon Israel in the wilderness :" I have
who served seven years for Rachael : (saith he) spread out my hands all the day unto a
" And they seemed unto him but a rebellious people." Isa. Ixv. 2. But if he prevails
few days, for the love he had to her,'" at last, he thinks nothing too much that he has
Gen. xxix. 20. 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," Cant. v. 2, yet does he not think all too much.
XII. One that intends to make XII. Jesus Christ doth express and manifest
a person his bride and only con- great love to sinners, which he intends to take
sort, expresses great love; his into covenant relation with himself. His love,
love is sometimes much more than like the Nile, overflows all banks and bounds ; his
he can well express ; it is very grace is without limits, beyond the love of Jo-
326
CHRIST A BRIDEGROOM.
[BOOK a.
METAPHOR.
PARALLEL;
strong, as strong as death ; " Many nathan to David. What doth the Gospel show or
waters cannot quench it, nor can.
the floods drown it." There is an
unsatisfied desire in the person, un-
til the object beloved be enjoyed.
express more plainly, than the strength of Christ's
love to sinners ? Christ expressed such love
as never any other had, in laying down hjg
life for his enemies, for such as were rebels to
him and his Father. There is " depth, height,
length and breadth, in it, it passeth knowledge," Eph. iii. 19.
XIII. Such an one is generally XIII. Jesus Christ is greatly troubled at the un-
concerned and grieved at the unkind- grateful repulses he meets with from sinners ;
nesses of his friend, and ungrate- which appears, 1. By his being grieved ; "He was
ful repulses, and many times from grieved because of the hardness of their hearts,"
hence doth withdraw himself, and When he drew near to Jerusalem, he wept over it,
carry it as a stranger. perceiving 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. "0 Jerusalem, Jeru-
salem, how often would I have gathered , thy children together, as a hen gathereth her
chickens under her wings ? and ye would not," Matt, xxiii. 37. By hiding of his face,
and bringing afflictions upon them : " I will go and return to my place, till they acknow-
ledge their offences, and seek my face : In their afflictions they will seek me early," Hos. v. J 5.
XIV. A Suitor nevertheless (such XIV. Jesus Christ notwithstanding all the un-
is the nature of his affection) knows kindnesses of sinners, hath afforded them his
not how to give her up ; he there- word, wherein is expressed his good will and
fore sends letters, thereby fur- desire to them ; nay, and more than this, sends
ther expressing the ardency of his many a kind message to them by the sweet mo-
desire, and how loath he to take tions of his Spirit, to awaken their consciences,
before he leaves them finally : thus he strove with
the old world, Gen. vi. 3.
XV. Jesus Christ sends his faithful ministers,
who are as spokesmen for their Master : " I have
(saith Paul) espoused you to one husband, that I
his final farewell.
XV. Moreover, besides all this,
he sends faithful messengers to her,
as spokesmen, to answer her ob-
jections, that so (if it be possible) may present you as a chaste virgin to Christ," 2 Cor.
he might bring her at last to a
compliance: who use also many
arguments in order thereunto.
Thus Abraham's servant acted,
when he went to take a wife for Isaac,
Gen. xxiv. 35, 36, 37.
xi. 2. "I have espoused you;" the meaning is, I have
been employed as an instrument sent- and com-
missioned by the Lord Jesus to do it. Many ar-
guments they use to bring poor shiners 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 : " The Lord
(saith he) hath blessed my master greatly, and he is become great ; he hath given him
flocks and herds, silver and gold, 'fee., and Sarah my master's wife bare a son to my mas-
ter when she was old, and to him he hath given all that he hath," Gen. xxiv. 35. God is
very great, all things in heaven and earth are his, " The cattle upon a thousand hills ;"
and 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, Matt. xi. 27,
John xiii. 3, Heb. i. 2. 2. They set not out the greatness and riches of Christ, but his ex-
cellent beauty also : " Thou art fairer than the children of man," Psal. xlv. 2, 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," 2 Cor. v. 11.
XVI. A Suitor also sends love- XVI. Jesus Christ sends tokens of his gracious
tokens to the person he intends to love to all such that he intends to marry, and
made his bride : Isaac sent unto betroth unto himself for ever ; he gives them a
Rebekah, ear-rings, and bracelets of cabinet of costly jewels, the graces of the Spirit,
gold, Gen. xxiv. 22. to adorn them : " They shall be an ornament of
grace unto thy head, and chains about thy neck,"
Prov. i. 9. Grace is like a box of precious ointment, whose odoriferous smell perfumes the
hearts and lives of believers-.
BOOK II-] CHRIST A BRIDEGROOM. 327
METAPHOR. PARALLEL.
XVII. A Lover cannot endure XVTL Jesus Christ cannot endure that the
rivals, nor permit that another heart of a professor should be divided, or that a
should have a part or an equal man or woman should have one heart for sin,
share in the affection of the object and another for him ; he must have the whole
beloved. heart, or he will have none of it : " Thou shalt
love the Lord thy God with all thy heart, and with
all thy soul," &c., Matt. xxii. 37. Conscience may be for Christ and his ways, and the
judgment may be much enlightened, when the will may he 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. Some Lovers have fought XVIII, Jesus Christ met with greater opposi-
great battles, and met with great tion, and fought more sore and fearful battles than
opposition from enemies, for the sake ever any did, for the sinner's sake ; as witness his
of those persons they have set their conflict with Satan, that strong man armed, with
hearts upon. sin and wrath, and last of all with death itself;
over all which enemies he gloriously triumphed,
and got a perfect conquest, Matt. iv. 3, 4, 5, 6. ' .
XIX. A man will not make a XIX. Jesus Christ will not take into covenant,
contract of marriage with one that is or make a contract of divine love or grace, with a
engaged to another person ; she must person that is not dead to the law. "We must
he free from all others, if he espouse see the insufficiency of that, and of our own
her to himself. righteousness, and " have no confidence in the
flesh, if we would win Christ," Phil. iii. 3, 8.
".Wherefore, my brethren, ye also are become dead to the law, that ye should be married
to another, even to him that is raised from the dead, that we should bring forth fruit unto
God," Rom. vii. 4.
XX. When a Suitor hath ob- XX. When Jesus Christ, by his word and Holy
tained the love and full consent Spirit, hath brought over all the faculties of the
of the. person beloved, (and being soul unto himself, finding the person dead to sin,
satisfied upon all accounts, respecting self, and to this world, and all things being re-
such things as we have hinted) sig- moved which obstructed this happy contract ;
nifies in the next place his resolution he then proceeds, and takes the soul into union
to betroth or marry her unto him- with himself: but, according to that holy order
self ; and that it might be orderly and decree of God, no soul is espoused by Christ,
and legally done, she is given to but such as is given to him by the Father ; " All
him. that the Father hath given me, shall come unto
me," John vi. 37.
XXI. The espousal day being XXI. No sooner is a sinner converted by faith,
come, and consummated, there is united or espoused to Jesus Christ, but there is
great joy in the family, amongst the great joy amongst the angels of God in heaven,
servants and others, to see this happy and amongst the saints of God on earth. " Like-
conjunction. wise I say unto you, there is joy in heaven, in the
presence of the angels of God, over one sinner that
repenteth," Luke xv. 10. And so in the case of the prodigal, at his return : " The father
said to his servants, Bring forth the best robe, and put it upon him, and put. a ring on his
hand ; and bring hither the fatted calf, and kill it ; and let us eat and drink, and be merry.
And they began to be merry," Luke xv. 23, 24.
XXII. A Bridegroom usually, XXII. Jesus Christ settles upon each soul he
especially if he be a prince or noble espouses, a very great inheritance; he makes over
person, settles a jointure or dower a jointure of an inestimable value, a kingdom of
upon his bride, entitles her to such glory, a crown that fadeth not away, even ever-
or such a place, city, land, or in- lasting blessedness.
heritance.
XXin. A Bridegroom leaves his XXIII. Jesus Christ leaves his church, and each
bride a while (after he hath espoused believing soul (whom he takes into union with
her) in her own country, and in her himself) in this world for a while, and doth not
father's house, doth not immediately immediately take them to himself, or carry them
carry her home to his own habi- to heaven, his own habitation.
328
CHRIST A BRIDEGROOM.
[BOOK n.
METAPHOR.
XXIV. A Bridegroom rejoiceth
over his bride, and much delighteth
in her, Isa. Ixii. 5.
XXV. The Bridegroom dis-
PARALLEI,.
XXIV. Jesus Christ delighteth greatly in his
church, and in every sincere member thereof;
hence Zion is called Hephzibah : " And as the
Bridegroom rejoiceth over the bride, so shall thy
God rejoice over thee," Isa. Ixii. 4, 5.
XXV. Jesus Christ discharges his saints and
and dangers, by
marriage contract,
means of this
and conjugal
knot. He now stands liable to
these actions and arrests, which
otherwise, had she abode in a single
state, would have come upon her
own, head.
to sin, one heavy debt upon another.
charges the bride from many debts people from all those debts that bind over to
eternal wrath. Sinners were miserably indebted
to the law and justice, owed ten thousand talents,
but- had not a farthing to pay ; liable every
day to arrests, and to be sent to the dark shades
of eternal night, or prison of utter darkness,
under the wrath of the incensed Majesty, having
whole mountains of sin and guilt lying upon them,
running every day into new scores, adding sin
Oh ! 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 ; its language is,
pay, or perish : yet we cannot make the least reparation, nor right God for the wrong
we have done him, by offending the eyes of his glory. But now by a marriage-covenant
with Jesus Christ, all is at once discharged, and the sinner acquitted ; there being riches
and worth enough in him, who hath fully satisfied the demands of law and justice ; and
by union with him the sinner comes to be interested into all. ~ " He was made sin for us,
who knew no sin, that we might be made the righteousness of God in him," 2 Cor. v. 21.
" The Lord hath laid on him the iniquities of us all !" 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 ? " Upon thy right hand stands the queen,
with gold of Ophir," Psal. xlv. 9. Believers are
called by Christ's name, have the attendance of
his servants, the holy angels : " The angels of the Lord encamp round about them that
fear him," Psal. xxxiv. 7, " He hath given his angels charge concerning thee." Saints
lie in the bosom of Christ's love and mercy.
XXVI. A Bridegroom,
be a prince, or noble person,
his bride to great honour ;
called by his name, has the
if he
raises
she is
atten-
dance of his servants,
bosom.
and lies in his
XXVII. A Bridegroom supplies
the wants of his bride ; it is his
part, and great concern, to pro-
vide all things needful for his wife
that he has espoused.
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,"
Psal. xxxiv. 10. "Whether it be grace or peace,
either food or physic they want, they shall, have
it from him : all is in Christ : " In him all fulness
dwells," Col. i. 19 ; and in him, so as to be let out and communicated to his saints.
XXVIII. A Bridegroom sympa-
thizes with his spouse, and helps
to bear her burdens ; is greatly
troubled when she is afflicted, and
cannot endure any should affront,
misuse, or wrong her.
XXVIII. Jesus Christ sympathizes with his
saints : " In all their afflictions," it is said, " he
was afflicted," Isa. Ixiii. 9. And in another place,
it is said, " His soul was grieved for the misery of
Israel," Judges x. 16. " He himself hath suffered.
Being tempted, he is able' to succour them that are
tempted," Heb. iL 18, " We have not an High-
priest that cannot be touched with the feeling of our infirmities," Heb. i. 15. " He that
toucheth you, toucheth the apple of mine eye," Zech. ii. 8. " Cast thy burden upon the
Lord, and he shall sustain thee," Psal. lv. 22.
XXIX. A Bridegroom requires XXIX. Jesus Christ requires obedience of his
obedience. The man hath, and church, and of every member thereof ; hence
ought to have pre-eminence over Paul saith, " The church is subject unto Christ."
the woman ; he is her head, and " The Lord Jesus is exalted above all principalities
she is commanded to be in subjec- and power, might and dominion, and every name that
tion. is named, not only in this world, but also in that
BOOK II. J
CHRIST A BRIDEGROOM.
329
METAPHOR.
PARALLEL.
is to come," Eph. v. 24, and i. 21, 22, and is given particularly to be " Head over
all things to the church," " Call ye me Lord," saith Christ, " and do not the things that I
say," Luke vi. 46.
. ^ .-, XXX. Jesus Christ reproves his saints for
their evils and transgressions, out of his great
love. " As many-as Hove, I rebuke and chasten,"
Eev. iii. 19.
XXXI. Jesus Christ covers the weakness and
infirmities of his people. He covers our sins,
doth not upbraid us with our faults, but forgives
our iniquities, " and remembers our sins no more,"
Psal. xxxii. 1. Heb. viii. 1 2. Though his saints
have many spots and blemishes, yet he through
his great grace overlooks them all, and will not
expose them to reproach, here nor hereafter, for
them.
XXXII. Jesus Christ gives counsel and in-
struction to his people : " I counsel thee," &c. Rev.
iii. 18. What heavenly instruction hath he left in
his word, of which we stand in need at all
times ? Psal. Ixxiii. 24, and xvi. 7.
XXXIII. Jesus Christ is greatly pleased with
his people, when they walk as becometh the
Gospel. " Do good, and communicate ; for with
such service the Lord is well pleased." To distri-
bute to the ministers of Christ, is said to be " a sa-
crifice acceptable, and well-pleasing to God." Chil-
dren, obey your parents in all things; for this is well-
pleasingunto the Lord," Phil. iv. 18, Col. iii. 20.
" Come, my beloved, let us go forth into the fields, let us lodge in the villages : let us see if
the vine flourish, whether the tender grape appear, and the pomegranates bud forth, there
will I give thee iny loves," Cant. vii. 11, 12. "He leadeth me beside the still waters,"
Psal. xxiii. 2.
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 in-
firmities that he sees in his spouse,
aad will not lay open her weak-
ness, 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 great-
ly pleased with the good behaviour
of his bride, takes much delight
iu her company, leading her into
pleasant places, to lovely fields,
and springs of water, for her solace
and refreshment.
METAPHOR.
DISPARITY.
I. A great and mighty prince I. The Lord Jesus set his heart upon the sin-
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 sole of the foot.
ner, 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 sense, de-
filed all over, wounded, full of ulcers and stink-
ing putrefaction, as loathsome as a filthy sepul-
chre : every faculty of the soul unclean, and the
menbers of the body polluted. Hence it is said, " We have no soundness from the crown
of the head, to the sole of the foot," Isa. i. 5, 6. Yet when the sinner was in this con-
dition, that was the time of Christ's love, Ezek. xvi. 4, 5, 6.
II. Much less will a king leave II. Jesus Christ left his kingdom, and all that
his crown and kingdom, and deny glory he had with the Father, which was infinite,
I . <J ' *>
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 mor-
tal was ; and all for the sake and love
he bore to such a wretched creature,
a loathsome leper, blind and deformed,
a mere vagabond, and contemptible
beggar : and yet a creature that was
his enemy, a notorious rebel, and
hater of him.
and inconceivable, shining forth in all the ex-
cellency and perfections of the heavenly Majesty,
with the attendance of all the angels of light,
those glorious seraphims and cherubims, who
bowed down to worship at his royal feet ; yefi
he left all this, and became poor, 2 Cor. viii. 9 -,-
and a man of sorrows, exposing himself to greater
pain and misery, than any mortals are capable to
endure ? and all' this for the sake of poor, pollut-
ed, and deformed mankind, who were " enemies
to him by wicked works," Col. i. 21.
2u
330
A BUIDICGKOOM.
[BOOK n.
METAPHOR.
III. Other lovers and Bride-
grooms mind their own advantage
and interest in seeking a wife.
IV. The beauty that another
Bridegroom finds in his spouse, is
not transmitted from him unto her ;
he cannot confer beauty, nor more
comely features ; if she he hard-
favoured, deformed, and ugly, so
she must remain.
V. Some are not very constant
in their love ; they cool in their
affection,, and love not always alike,
nor to the end.
VI. A princely Bridegroom 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 chil-
dren fatherless.
DISPARITY.
III. J;esus Christ did all to raise us to honour.
There could be no addition to his glory and
happiness ; it was our interest and advantage lie
sought, in all he passed through, and endured.
IV. Jesus Christ finds sinners very ugly and
deformed, in head and heart, in face and fea-
ture ; but he transmits or transfers his glorious
beauty unto them. Hence the church's beauty
is said to be " Perfect, through that comeliness the
Lord .hath put upon her," Ezek. xvi. 14. 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;
" I have loved thee with an everlasting love, there-
for with loving-kindness have I drawn thee," Jer.
xxxi. 3. He will rest in his love ; " Having loved his
his own that were in the world, he loved them unto
the end," John xiii. 1.
VI. Jesus Christ is at all the charges of cloth-
ing and adorning the church, and every sincere
believer and member thereof.
VII. Jesus Christ never dies : he was dead,
but dies no more : " He ever liveth to make inter-
cession for us," Heb. vii. 25. He will never leave
Zion a widow, nor her children orphans. " I
will not leave you comfortless."
INFERENCES.
I. . We may infer from lieuce, how infinitely sinners are obliged and beholden unto God,
in providing such a great and good match for them. Did ever any king manifest such
kindness to vile and wicked traitors, as to send his own son to die for them, that they
might be interested . in all the blessings of his court and kingdom ? God propounds Christ
to us as a Spouse and Bridegroom.
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 itself, that he might accomplish this glorious design of love and marriage-
iiaion with us !
III. It shows 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 sammo 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. It is great ingratitude. Hath Christ done all this, and wilt thou slight him at last ?
Shall he come to thy door, and wilt thou shut him out ? Is there no room for him in the
inn ? Shall be lis hi the stable ? Shall Satan command the heart, and Christ only have
th Hp ?
BOOK II.] CHRIST Till;: EXPRESS IMAGE OF THX i\VT-HKJi. o-'il
(l.)'Is it not great ingratitude to pour such contempt upon Christ ? Do not they that re-
fuse him, aud slight the offers of his grace, derogate from him ? Do not such vilify his per-
son ? Do you not say in your hearts, " There is no beauty in him, form, nor comeliness?"
Jsa. Hii- 2-
(2.) Do you not pour contempt upon his undertaking-, and undervalue his blood and
sufferings? We read of some that tread under foot the blood of the. Son of God, and judge
it to be a thing of no worth nor excellency, Heb. x. 29 ; 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 thou
think to do better? what object canst thou find, that more deserves thy affection ?
1. He is great, honourable, a King, the King of kings ; all our kings -are his subjects ;
He is King of heaven, earth, and hell.
2. Great in power : he has led captive the king of darkness, has spoiled the principa-
lities of sin, that so long tyrannized over thousands, yea, millions of thousands ; hath over-
come death, the king of terrors, that none of the mighty could ever encounter with.
3. He is the most amiable 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,
hut it is in him ?
Wouldst thou know the ready way to be espoused unto him ? Then,
1. First of all, break off that affinity thou boldest with sin, and get thy heart off from
the inordinate love of this world.
2. Thou must become dead to the law, and thine own righteousness.
'A. Labour to see an absolute necessity of marrying with him.
4. Get thy judgment well enlightened in the mysteries of grace and glory, that coine
by Jesus Christ.
5. Hearken to the motions of thy own conscience ; for conscience is employed, when
thoroughly awakened, and rightly informed, as a spokesman for Christ.
6. Take heed of a divided heart ; never rest till thy will is brought ovsr to accept of
Christ, and the offers of grace.
7. Labour to choose Christ singly, a naked Christ. Christ is able every way to make
thee happy, and fully answer all thy. desires ; take heed therefore of going after other
lovers, give not his Headship and Sovereignty away.
IV. This shows what a happy state the godly are in. Can the soul be poor, that has
such a friend and husband as Christ is ? If David concluded he should not want, because
the Lord was his Shepherd: be sure thou. shalt not, because Christ "was thy Husband : the
Bridegroom takes more care, and is more tender of his bride, than any shepherd of his
sheep or lambs, Psal. xxiii. 1.
V. This speaks great terror to the wicked, that oppress and misuse God's people,
and 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 folly.
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.
CHRIST THE EXPRESS IMAGE OF THE FATHER,
K/ xotgaxlyp rw wTtoruffius xvrs. And the character of his substance : we translate it,
" The express image of his person?'' Heb. i. 3.
THE term character, is a metaphor taken from the Image, figure, or impression
pf a seal, representing the propo-type, or first pattern, in every thing. The word
18 derived of y^mr\siv, which signifies to engrave ; the Father having (as it were)
toost indelibly engraven his whole essence and Majesty upon this his eternal Son, and
drawn his own efBgies upon him from everlasting, being his substantial Image and
exact representation. Which explication fairly agrees with this mystery, leading
ur mind to such discoveries, as will stir us up to desire tfae gracious particrYAtion
2 u 2
332 CHRIST .THE EXPRESS IMAGE OF THE FATHER. [BOOK n.
of its fruit and efficacy : for it opens the secret of eternal generation, and the love cf tlie
heavenly Father. A seal is more highly valued, and more closely kept, than other things.
See Isa. xlii. 1, Matt. iii. 17, and xvii. 3, John iii. 85, and xvii. 24. Through an union
with this blessed Image, the lost Image of God is restored in believers ; now in-
choatively, or with, respect to beginning ; after death, consummatively, or with respect
to perfection, Col. iii. 10, 1 Pet. i. 4, not by essential transmutation, but by a mystical
union.
METAPHOR. PARALLEL.
I. AN Image is the likeness of, or I. CHRIST is the likeness of the Father, the
doth represent and express the person true form, figure, character, or representation of
whose it is, him.* This similitude (saith a reverend divine)
relates to the Persons of the Godhead ; it is
borrowed from the Impression of a signet. The Son in himself is sv poppy ea, in the
likeness of God.-j-
II. An express Image represents II. Christ is tixuv sa, the Image of God, re-
a person unto others. presenting him unto men ; he manifesteth God
unto us. He is said to be sixuv rs * raaopxrs,
" the Image of the invisible God," Col. i. 15, 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, and expressed to us.
III. An express Image represents III. Christ represents God the Father to he-
ft person unto us, whom we many lievers, in his true form, character, or likeness,
times cannot see personally, because whom we see not as he is in himself, nor can see,
absent, and at a great distance from he dwelling in inaccessible light, at an infinite
us. distance of divine nature, and manner of being,
from our apprehensions and conceptions. "No
man hath seen God at any time ; the only hegotten Son, which is in the bosom of the Fa- .
ther, he hath declared him," John i. 18.
IV. An Image, and the person it IV. Christ, respecting his essence, is the same
represents, are not the same. God with the Father ; but the subsistences or
persons of the Father and Son are different, and
so not the same.
V. An express Image brings him, V. Christ being the express Image of the Father;
who is held forth or represented by it, brings into our minds what kind or manner of God
into our minds, whereby we call to the Almighty is ; his excellencies, and glorious
remembrance what manner of person perfections, are hereby presented as it were to our
he is, and thereby contemplate upon view : 2 (Jor. iii. 18, 2 Cor. iv. 46. By which
his beauty, and excellent accomplish- means we are taken up into holy meditations and
merits, which before probably might contemplations of him, whom, by reason of sin, \ve
be forgot. had forgotten, and lost the true knowledge of.
VI. An express Image, if it re- VI. Christ being the express Image of God th fi
presents some noble or renowned Father, who is the blessed and only potentate, and
person, one that hath an endeared the glorious King of heaven and earth, who hath
love and affection to him or her to dear and tender love to us his poor creatures, who
whom it is sent, their great and only is our Friend, Husband, Father, gracious and chief
Benefactor, or a dear relation, is ex- Benefactor, causes all true believers greatly to
ceedingly prized and valued by the prize, love, and esteem the Lord Jesus, not only
receiver. for his own sake, but for the sake of him whom he
doth resemble and represent.
VII. An express Image of a per- VII. Christ, God-man in one Person, or "God
son is curiously drawn, and is a most inanifested in the flesh, 31 1 Tim. iii. 16, the glorious
rare and admirable piece of work- representation of the Father to sinners, is the
manship ; it is viewed and com- ad miration of saints and angels; 'tis a great mystery,
mended by all skilful and ^discerning and comprehends the depths of God. That the
persons in that art. glory of God should shine forth in the nature of
man, is. and will be the wonder of both worlds ; it
is judged by all the godly, to be the master-piece of divine wisdom.
* See A-ik of the covenant, p. Ifi4. f Dr. Owen, on Heb. vii. 3, p. 55.
BOOK II-] CHRIST THE EXPRESS IMAGE OF THE FATHER.
METAPHOR. DISPARITY.
I. AMONG men, the substance of I. TUAT which is said of Christ, ev
a thing hath the precedency, or is vaxf^tav, heing, or existing and subsisting in the
before the sign or Image of it ; the form of God, that is, being so esseutialty ; for
person, and then the picture or em- there is no (Mftyv form in the Deity, but what is
blem of it. essential unto it : this Christ was absolutely, an-
tecedently to his incarnation, the whole nature of
God being in him, and consequently he being in the Son of God.
II. An Image, figure, or cha- II. Christ is a lively, perfect, and complete
racter among men, cannot fully and linage, character, and representation of all the
perfectly, in every thing, express or glorious attributes, excellencies, and perfections
represent the person it is made for ; of the Father ; " The fulness of the Godhead dwell-
it differs in matter, life, and motion. ing bodily in him," Col. ii. 9. Were it not so, he
could not gloriously represent unto us the Person
of the Father ; nor could we, by contemplation of him, be led to an acquaintance 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 substance ; 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. .
b. The Father knows all things and searches the heart ; so doth the Son.
9. The Father is in tfce Son ; so is the Son in the Father: " The Father is in me,
and I in him," John x. 38. The Father being thus in the Son, and the Son in the Fa-
ther, all the glorious properties of the one shine forth in the other. The order and oeco-
110 my of the blessed Trinity in subsistence and operation, requires 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 ; it is he that makes them
manifest to us, according to that of the apostle: " For God, who commanded the Light
to shine out of darkness, hath shined in our hearts, to give the Light of the knowledge of
the glory of God in the face of Jesus Christ," 2 Cor. iv. 6. The wisdom of the Father is
great and infinite many ways ; but wherein doth it shine more gloriously, than in the Son's
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 hea-
venly places, might be made known by the Church the manifold wisdom of God," Eph.
iii. 10.
11. The Father is full 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 a'ccomplish this, to give his only
hegotten Son to die in his stead ? " He made him to be Sin for us, who knew no sin, that
we might be made the Righteousness of God in him," 2 Cor. v. 21. " Christ hath redeemed
ws from the curse of the law, beizig made a curse for us," Gal. iii. 13. 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 seve-
ral other respects : Yet how much more abundantly doth his holiness and justice shine forth
j 11 the Son, the Image of the Father, when he came forth to redeem mankind ? in that
" he made his soul an offering for sin," Isa. liii. 10. " God letting out his wrath upon him,
" sparing him not," Rom. viii. 32, when he stood in the place of the sinner : " For the
transgressions of my people was he stricken," Isa. liii. 8. As Mr. Burroughs observes, there
^ nothing sets out God's justice, holiness, and infinite hatred of sin, like this, &c. Our na-
ture is united to the divine. nature of God, that so by that mystical union, grace and holi-
ness might be communicated in a glorious manner unto us.
334
CHRIST THE EXPKESS IMAGE OF THE FATHER.
[BOOK ii.
DISPARITY.
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 hii^.
self; that the Son of God should become man ! The ancient of clays 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, 1 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, Matt, xxviii. 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.
METAPHOR.
III. It is gross idolatr}^ to wor-
ship Images, or the likeness of any
thing in heaven above, or the earth
beneath.
IV. Other Images are soon marred
and pass away.
DISPARITY.
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, and let all the angels of God
worship him," Heb. i. Q.
IV. Christ, the Image of God, abides for ever ;
time, nay, eternity, will not alter or change him,
nor mar his beauty.
INFERENCES.
1. WE may from hence perceive the wonderful love, goodness, and condescension of God
to mankind, who seeing how unable we are to understand, comprehend, conceive, or take
in the knowledge of himself, (who is so infinite and inaccessable in his being, glory,- and
majesty) is pleased to stoop so low as to afford us a figure, Image, and lively represen-
tation 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 re-
veal or make known himself unto his creatures.
3. This discovers the necessity of coming unto God by Christ, and what advantage
the Christian world have above the heathen nations : for though he hath in the visible
creation implanted some resemblances or characters of his excellencies, and left some
footsteps of his blessed and sacred properties, that by the contemplation of them men
might 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 expressions of God, besides
this is of Christ Jesus, are partial, short, and insufficient 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
knowledge of God any other way but by the Lord Jesus : " For no man knoweth the Fa-
ther but the Son, and he to whom the Son will reveal him," Matt. xi. 37. Ail niss 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 knowledge of Christ, look often upon this
glorious and blessed Image. Many are taken with pictures and representations of things ami
persons ; but how vain is that ? Here is the Image you should delight yourselves in \ look
to Jesus ; much profit, as well as joy and comfort, will redound to you hereby. This is
nn Image that abides for ever, which God allows you to worship and adore him by.
BOOK II-] CimiST A PHYSICIAN. 335
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 knowledge of
him ; because this mystery is above their reach, and shallow apprehensions ; and indeed
it inay 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..
C HEIST A PHYSICIAN.
01
, &c., " They that are whole need not a Physician, but they
that are sick," Matt. ix. 12.
THE same is repeated, Mark ii. 17, with which you may compare Isa. Ixi. 1,. in which
places the term is attributed to Christ the Redeemer; the metaphor being taken from Phy-
sicians, because he gives spiritual healing in soul diseases, as Physicians do in the diseases
of the body: see also Luke v. 31. ,,~We read, Job xiii. 4, of " Physicians of no value :"
such indeed are all to whom application for remedy is made, besides this heavenly Physi-
cian, who never fails to cure such as receive Ms prescriptions. In what respects Christ is
termed a Physician, is to be seen in the following parallel. :
METAI'HOB.
L A Physician is a person skilful
in distempers of the hotly, knows the
nature of diseases.,
II. A Physician is one that knows
the nature of simples, and other in-
gredients that are good for cure ;
studies the nature of herbs, plants,
minerals, &c.
HI. A Physician is one that is au-
thorised or licensed. They are first
tried, and approved, and commis-
sioned, before they are admitted to
practise physic, because many pre-
tend to it that have no skill, but are
mere cheating quacks, and mounte-
banks, that kill more than, they
cure.
1"V. A Physician ought to show
and produce his authority or li-
oeuse to practise physic, 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,
PARALLEL.
I. Jesus Christ is very skilful in distempers of
the soul and body too ; he knows what the nature
of every sin is, (which is the disease and sickness
of the soul.)
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., John vi. 63.
III. Christ, the spiritual Physician, is authorised
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 : he hath sent me
to preach deliverance to the captives, and re-
covering of sight to the blind, to set at liberty
them that .are bruised,'" Isa. Ixi. 1, Luke iv. 18.
All he did was as he received commandment from
the Father. He was tried many ways, and glo-
riously approved, to be every way able and capable
to undertake the care and cure of souls.
IV. Christ, when he was asked about his com-
mission, or by what authority he did those things
showed his power and license to all, produced
his Father's seal to his commission, by the mighty
wonders he did : he had John also to bear witness
to him, but saith he, " I receive not testimony
there being many counterfeit Phy- from man, but have a greater witness than that of
sicians. 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," John v. 36, 37. By which means he made it appear that lie
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 mere cheats and. impostors.
V. A Physician ought to know V. Christ knows the inward parts, knows every
1 }>e name and nature of that par- sin and disease of the soul, knows whether it be
fictilar disease under which his the distemper of the stony heart, or the tympany
1'atient labuureth ; he that know- of pride, or unbelief (that consumption of the
336
CHRIST A PHYSICIAN.
[BOOK n.
METAPHOR.
PARALLEL.
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 dis-
ease, so he must know the cause of
the disease. The cure is found, saith
one, in the cause ; to discover whence
the distemper grew, and what the
occasion of it was, directs unto the
remedy.
soul) or whatever plague or disease doth afflict
thee.
VI. Jesus Christ doth not only know every
distemper of each man and woman, hut also the
cause of it, the first rise from whence it springs
what diseases are epidemical, and what not ; whe-
ther the cause arises from within, from that in-
ward and universal depravity, the original cause
indeed of all spiritual sickness ; or whether the
present grief arises more immediately from an in-
fectious air, persons, or distempered companions,
the ruin of many souls : whether it arises from unbelief, or worldly -mindedness, or neglect
of duty, temptation of Satan, or from other causes, he knows them all.
VII. It behoves a Physician to VII. Christ knows the inclination of every
know the constitution of his pa- soul, what sin or sins do most easily beset them,
Heb. xii. 1, '2; or they -are chiefly subject unto,
whether it be pride, or passion, or the inordinate
love of the creature, or whatever else.
VIII. Christ knows all the habitual diseases of
the soul, such distempers as are inveterate, stub-
born, contumacious, from those common weak-
nesses and infirmities of Christians, which the best
of m'en may be overtaken with.
tient ; thereby he finds out what dis-
eases the patient is most subject and
liable 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, it is
hard venturing to have to do with
him.
X. A Physician useth proper and
suitable preparatives to dispose his
patient's body to a cure.
IX. Christ is well experienced ; no Physician so
ancient, or hath had so long experience of distem-
pers of the body, as he hath had of the diseases
of the soul. How many hath he cured since Hie
beginning of the world, of all manner of sick-
nesses and diseases whatsoever.
X. Jesus Christ useth proper and meet prepa-
ratives, to dispose and fit men for their spiritual
cure ; makes them sensible of their state and con-
dition 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 medi-
cines as are meet and proper, according to the
distemper, such as are riot hurtful and dangerous,
or that have no healing or saving quality in them;
doth not send them to the light within, to princi-
ples of morality, to Popish pardons, or dispensa-
tions from Ptome, to a bare reformation from a no-
torious and scandalous life, or an external profes-
sion of religion, prayer, hearing the word, alms-deeds, &c., to trust to, or rely upon for
salvation : but contrarywise, to faith in his own blood, to repentance and remission, through
the atonement and merits of his sacrifice on the cross, Mark i. 15, John iii. 36, 37.
XII. A Physician doth not only XII. Christ makes a right application of
know what medicines are good for truth, as well as he applies that which is good
and proper in itself; he does not preach the ter-
rors of the law, the severity and justice of God,
to a poor broken soul, that lies languishing and
trembling, that has the pillars of his comfort
the effects are lost. A man may do shaken with the breakings of divine wrath ; for
as much hurt by giving a good me- such an one he does not prescribe corrosives, but
XI. A Physician prescribes pro-
per 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 poisonous nature, or have no
virtue at all.
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,
BOOK
CHRIST A PHYSICIAN.
337
METAPHOR.
PARALLEL.
XIV. A Physician rectifies dis-
orders, and inequality of humours.
dicine, as by giving an ill one. cordials; and supports from the mercy of God,
Hence it is vulgarly said, that that Luke x. 34. He pours the oil of gladness into
which is one man's help, is another his "wounds, and gives him the wine of conso-
inan's death, one man's meat, is an- lation. On the other hand, when a soul is stub-
other man's poison. born, swelled in pride, impenitent, presumptu-
ous, contemning advice and godly counsel, &c.
yet say, " They shall have peace, though they add drunkenness to thirst," Deut. xxix. 19 ;
to apply pardon, and the glad tidings of salvation, (saith Mr. Caryl) to such a soul, may be
its hardening and undoing. Though mercy may be tendered to the ungodly, for God jus-
tifies such ; yet says not to a man that perseveres in his ungodliness, that he will justify
or pardon him ; but contrariwise says, he will not pardon them, but condemn and destroy
them, John viii. 24, and iii. 18, Rom. viii. 13. The worst of sinners may be saved, but
God will not save them in their sins. It is dangerous to daub with untempered mortar, to
pronounce " Peace where there is no peace," Jer. vi. 14.
XIII. A Physician is very dili- XIII. Christ is very diligent and careful of poor
gent and careful of his patient he sinners that he undertakes, tries their hearts and
hath in cure, looks with a quick reins, hath eagle's eyes, Rev. ii. 23, his eyes
eye, tries the pulse, and gives are never off them; gives charge to his servants,
great charge to all that attend upon ministers of the Gospel, to look carefully after
him. , them, that they want nothing, Luke x. 34, that
every direction be followed, and wholesome diet
provided.
XIV. Christ rectifies disorderly affections, and
other faculties of the soul. When pride or
worldliness would predominate, he checks those
evils by his word, Spirit, or by affliction, a sharper way of cure ; and endeavours to balance
the soul with an equality of every grace, that there may be love as well as faith, 2 Pet. i.
5, 6, and that "Patience may have her perfect work," James i. 4.
XV. A Physician searches wouuds XV. Jesus Christ cures none slightly that he
to the bottom, to prevent inward fes- undertakes, but searches 'to the quick, breaks
tering, corruption, or proud flesh that the very heart to pieces, and lays it open, with
may spoil the cure. applying caustics and corrosives, viz., afflict-
tions, &c., corroding medicines, and then effec-
tually cures it : " They were pricked in their heart," Acts ii. 37.
XVI. A Physician, in desperate XVI. Jesus Christ prescribes a way to his
cases, when a member is corrupted, church, to cut off a corrupt or rotten member,
and comes to a gangrene, so that the when no other means will preserve it, Matt. v. 29,
body is in danger, prescribes ways to and xviii. 17.
cut it off.
XVII. A Physician deals very XVII. Christ carries it gently and very ten-
tenderly in binding up the wounds deiiy, when he hath to do with some poor broken-
f his patient ; though he hath a hearted sinners. " The bruised reed shall he not
lion's heart, when he hath to do break," Isa. xliii. 3. " Come unto me, all ye that
with ' some in dangerous cases, yet labour, and are heavy laden, and I will give you
he hath a lady's hand, when he rest," Matt. xi. 28.
comes to others.
t XVIII. A Physician given an- XVIII. Christ uses many sovereign antidotes
tidotes to preserve from distempers, and preservatives to deliver from the infection of
and save from infection. sin, his word, promises, threatenings, &c. " Thy
word have I hid in my heart, that I might not siu.
against thee, Psal. cxix. 9.
XIX. Jesus Christ hath prescribed golden rules
to saints, how they may preserve their souls hi a
healthful condition, to avoid surfeiting, all ex-
cess, and immoderate use of this world, Luke
xxi. 34 ; to keep good company, and to keep a
good diet ; to live under an able and powerful ministry, and to be frequent in the exercise
of religious duties, prayer, meditation, reading God's word, and Christian conference, &c.
2 x
XIX. A Physician prescribes
rules to men and women to pre-
seive health, as to meat, drink, sleep,
exercise, &c.
338
CHRIST A PHYSICIAN,
[BOOK ii.
METAPHOR. PARALLEL.
. XX. A Physician, when he finds XX. Christ, when he finds the soul of a be-
his patient's spirits ready to faint, liever under affliction, losses, temptation, per.
swoon, and die away, gives him seeution, &c., hegins to faint, and his spirit low ;
of his choice and high-prepared he gives more of his Holy Spirit ; the Spirit of
spirits. faith is the choicest spirit in this case in the
world ; it will not only revive and quicken a
dying and doubting Christian, hut will raise to life such as are dead in sins and trespasses,
Eph. ii. 1. " I had fainted unless I had helieved," Psal. xxvii. 13.
XXI. A Physician greatly re- XXI. Christ rejoices greatly when he sees his
joices, 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 hehoveth 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.
word take place upon the heart of sinners, and
when afflictions, like powerful potions, cleanse the
soul from all those obnoxious humours, that bring
sickness and manifold distempers on the soul, and
that his patient is effectually cured.
XXII. Christ often visits his poor patients that
stand in need of his help.
XXIII. Christ is very faithful to poor sinners,
he lets them know the worst of their estate, that
death is like to ensue, if they repent and believe
not. " Unless ye repent, ye shall all likewise perish,"
Luke xiii. 3, 5. " And unless ye believe that I am
he, ye shall die in your sins," John viii. 24.
METAPHOR. DISPARITY.
I. The most learned Physician I. Christ cannot be mistaken about the cause
in the world may be deceived and nature of any spiritual disease, because he is
in his judgment about the cause God, and knoweth all things, yea, the very
and nature of a distemper, and so thoughts of the heart. " There is not a thought'
miss of the cure.
II. Some Physicians, through
ignorance or carelessness, admi-
nister very destructive and ill-pre-
prepared medicines, often
more than they cure.
in my heart, nor a word in my tongue, but thou
knowest it altogether," Psal. cxxxix. 4.
II. Christ never administered any improper me-
dicines ; all is well and skilfully prepared, that
Christ gives forth to his patients ; if the dose be
killing hard and unpleasant to take, yet there is no aloes,
nor one dram of bitter ingredient in it, more than
he sees a necessity of. Neither do any miscarry
under his hand ; for he wants neither skill nor care. So that if a sinner perishes, it is
for not coming to him, or not taking his medicines, and not observing of his directions.
" Israel, thy destruction is of thyself," Hos. xiii. 9.
III. Physicians come not to the III. Christ came to us who sent not for him,
sick, until they are sent for ; and which made him say, " I am sought of them that
though they come not far, yet ex- asked not for me, and found of them that sought me
pect to be paid for that, besides not," Isa. Ixv. 1. The patients seek not first, come
their physic. not first, to the Physician, but the Physician to the
patient. " I am come to seek and to save that
which was lost," Luke xix. 10, and besides he dearly paid all the charge of his long journey.
IV. Physicians are mercenary, IV. Christ, the spiritual Physician, doth all
do all for hire ; some pay for the freely, " "Without money, and without price,
physic (it is to be feared) much more Iv. 1. "We never read of his taking a penny of any
,1 * M * _ 1 1 _i1_ rtiiii T -1 1 T _ _f* 1 " _ _O 1- -i-4-T fll*
than it is really worth.
V. A Physician will be sure not
of all those he cured in the days of his flesh, either
of distemper of body or soul.
V. Christ made himself very poor, and laid out
to lay out any of his own treasure plentifully his divine treasure, that he might
to cure his patients, will not be wounded cure poor sinners of all their maladies. " He that
himself, to heal others, or part with was rich became poor," and, " He was wounded
his own blood to do it. for our transgressions, he was bruised for our iniqui-
ties, by his stripes we are healed," Isa. liii. 5. We
could not live, such was our disease, unless our
Physician died : he therefore poured forth his own blood, to wash and cleanse our wounded*
sin-sick souls, 1 Pet. ii. 24.
BOOK II-]
CHEISX A PHYSICIAN.
339
METAPHOR.
VI. Earthly Physicians cannot
raise the living ; their patients die
whilst they are with them, and
oftentimes whilst they look on them.
VII. Physicians cannot bless
DISPARITY.
VI. Christ cures not only the living, hut also
the dead ; he out- does all other Physicians in this
respect; if he speaks the word, "Lazarus, come
forth." "The dead shall hear the voice of the
Son of God, and they that hear shall live," John v.
25. " You hath he quickened, who were dead in
trespasses and sins," Eph. ii. 1.
VII. Christ can make effectual all his medicines ;
their physic, know not how to make he can say peremptorily, this soul, this sickness
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 doors, and slighted
by the sick they come to cure.
I will heal, and it is immediately done. "As
the Father quickens them, even so doth the Son.
quicken whom he will," John v. 21.
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 oftentimes stands at their doors, and
knocks waiting till his " Head is wet with dew,
and his locks with the drops of the night," before he can persuade sinners to open to him,
Cant. v. 2 ; other Physicians will not do so.
IX. Physicians cannot visit many IX. Christ can visit thousands, yea, millions
patients at one and the same time, of thousands, if he please, and speak to them, all
at one and the same moment, though they live
thousands of miles asunder.
X. Christ was made like unto us in all other
things, but not in this ; he was without sin, Heb.
ii. 17 ; though he bore our sicknesses, he had
none of his own, Isa. liii. " He was made sin for us, that knew no sin, that we might he
made the righteousness of God in him," 1 Pet. ii. 22, 2 Cor. i. 21.
XI. The medicines Christ uses are heavenly ;
his Word and Spirit abide for ever, 1 Pet. i. 25 ;
they never lose, nor can lose their virtue, but
have the like efficacy they had five thousand years
ago.
XH. Christ takes more care of the poor than
of the rich, he had rather attend upon the poor ;
such his bowels yearn unto, 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 is like the good Samaritan, 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, Luke x. 33 35.
XIV. A Physician may die him- XIV. Christ dies no more, death hath no more
self, and leave his patient uncured. power over him, so that he lives to see every cure
perfected that he takes in hand, Born. vi. 9.
who live far and remote from each
other.
X. Physicians are subject to the
like disease with their patients.
XI. The best medicines earthly
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 to visit the
poor.
XIII. Physicians provide not
hospitals, nor other accommodations,
a s food, nurses, and other attendants,
for their patients, at their own charge.
COIIOLI, ABIES.
I.
This shows us the weak and distempered state of mankind by reason of sin, that sin
s and brings sickness upon the soul ; every sin is a disease. But because this is
handled under its proper head, we shall not enlarge upon it here. See metaphors con-
cerning sin.
II- Moreover, we may from hence perceive the great care, love, and goodness of God
Awards miserable and impotent sinners, that rather than they should die of their sickness,
Jl e would send them his own dear Son to be their Physician.
2x2
340 CHRIST A PHYSICIAN. v [BOOK H.
III. It shows all the great grace and condescension of Christ, to undertake the
cure of such miserable souls at such a dear and chargeable rate, viz., with his own
blood.
IV. This shows where help for sin-sick souls is to be had, and to whom they should
go when they are sick.
V. The reason why men perish in their sins, we may infer from hence, is, because
they, come not to Christ, the only Physician of the soul," John v. 40.
VI. And if Christ be such a Physician as you have heard, be encouraged then, poor
polluted sinners, to come to Christ.
For motives, consider,
1. Thou art sick ; who is without sin, and so consequently without soul- diseases ?
2. Thou art sick of a dangerous distemper, it will procure death without a speedy
cure.
3. There is no other Physician but Christ, neither is salvation in any other : "For
there is no other name given under heaven, whereby we- can be saved," Acts iv. 12.
4. Christ is a Physician ready upon every invitation ; nay, he comes without sending
ior, is now knocking at the door, Rev. iii. 20.
5. He will make an absolute and perfect cure of it, if he undertakes the work, before
he leaves thee.
6. Besides, thou mayest have him though v thou hast no money, no righteousness,
nothing to bring or offer to him as a spiritual present, Isa. Iv. 1, 2.
7. Christ cures all that come to him, whatsoever the distemper be, he hath an universal
medicine, with which he infallibly cures all sicknesses, diseases, and wounds of the soul,
(save one, viz., the sin against the Holy Ghost.) " All sin and blasphemy against the
Father and Son, shah 1 be forgiven unto men." " He is able to save to the uttermost all
that come to God by him," Heb. vii. 25. How many thousands, and ten thousands hath
he cured, which are now in heaven, who once were sick of the same diseases that thou art
afflicted with ? pride, passion, unbelief, blasphemous thoughts, &c.
VII. If Christ be such a Physician as you have heard, how inexcusable will all vile
and wilful sinners be found, that perish in their blood, and refuse to come to him ?
CAUTIONS.
I. Take heed you do not delay seeking out for help. Some, when they are sick,
never mind going to a Physician, until nature is decayed, and the disease has seized on them
in such sort, that it is too late, there is no help ; so do some sinners ; did not 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, they privily bring
in damnable errors, even denying the Lord that bought them, and bring upon them-
selves swift destruction, 2 Pet. ii. 1, These are like deceitful quacks, and impostors, that
design to make merchandize of you. Remember, their medicines are poisonous and
destructive.
III. Value not women's advice too high. Eve lost her skill in the garden, and
learned little afterwards. The Apocalyptical woman of Rome, like many old wives,
would fain be tampering with the sick ; but above all take heed of her, for she (like the
adulterous woman Solomon speaks of) hath " Slain and killed many, yea many a strong
man hath been cast down by her : her way is the way to hell, tending down 'to the cham-
bers of death," Prov. vii. 26, 27.
IV. Take heed you rob not Christ of his 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, as
to duties, &c.
2. When we attribute our help and cure to instruments, to ministers, &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."
BOOK II.] -CHRIST A TESTATOB. ' 341
But for comfort : If by the power of temptation thou hast fallen and backslidden from
God, he can heal thee again. I will heal their backslidings, and love them freely."
" If any man sin we have an Advocate with the Father, Jesus Christ the righteous," Hos.
xiv. 4, 1 John ii. 1, 2.
CHRIST A TESTATOR.
<
' For where a testament is, there must also of necessity be the death of the Testator" Heb. ix. 16.
THOUGH 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 Siafrenevos of Siad-ij/cj;, which signifies a Testament, which is of the same
import with the Hebrew ma 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.
METAPHOR. PARALLEL.
I. A Testator signifies a disposer, I. Christ, our spiritual Testator, hath store
one that makes a will and of blessings and good things, Col. ii. '6.
Testament, who hath goods to In his hand are all the riches of grace and glory ;
bestow, and relations or friends to and at the end he will bestow them on his spiritual
give them to. relations, viz., his children, his elect, who are called
his friends: "Ye are my friends," &c., John xv. 14.
II. A Testator, is one that is un- II. Jesus Christ, by taking his people into
der a natural tie or obligation, covenant-relation and union, hath laid himself
and full of thoughts, cares, and under strong bonds and obligations to them, and
good-will to his friends, and from hence takes care of them, and is filled with
hence provides for them when he is thoughts of kindness to them, and provides for
gone. their future good in his absence.
III. A Testator imports a per- III. Jesus Christ, knowing his hour was corn-
son dying, or under the appre- ing, that he must go out of the world to the Fa-
tension of approaching death, ther, he being appointed to death, made his last
and from hence makes a Testa- will and Testament, and left legacies to all his
ment, and bequeaths legacies. saints, and faithful followers, John xiii. 1.
IV. A Testator hath full power IV. Jesus Christ the Testator of the new Cove-
to dispose of whatsoever he posses- nant, hath not only full power and authority to
seth, or hath a right unto, and convey all Gospel-blessings ; but all grace here,
according to his sole will and pleasure and glory hereafter, is solely disposed of at his
bequeaths unto others. will and pleasure, in which way and to whom he
pleases. " He gives power to become the sons
of God," John i. 12. " He hath given him power over all flesh, that he should give eternal
life to as many as thou hast given him. " Father, I will that those whom thou hast given
me, be with me where 1 am," John xvii. 24. " My peace I give unto you," John xiv. 27.
V. A Testator sets down the V. Jesus Christ, as Testator, hath set down in
person in his will, to whom he his Testament, who the persons are to whom he
doth bequeath or give legacies. hath bequeathed the blessings of the covenant,
both grace and glory, viz., all that are his sheep,
all that the Father hath given him, all that are regenerated, who truly repent and believe
ia him, and keep his word, John x. 28, iii. 36, xiv. 27, and xvii. 20, Heb. v. 9.
VI. A Testator, to make his VI. Jesus Christ, to establish and make firm
last will and Testament firm and his last will, called sufficient Testimony to wit-
authentic, calls others to witness it. ness it ; as first, the Father ; secondly, his mi-
racles ; thirdly, John Baptist ; fourthly, the scrip-
tures ; and then fifthly, his apostles, " We are his
witnesses of all things that he did," John v. 32, 36, 37, Acts x. 39.
342
CHRIST A TESTATOR.
[BOOK
II.
METAPHOR.
VH. A Testator, finally to com-
plete, 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 hy blood ; moreover, the
epistle to the Hebrews shows 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.
PARALLEL.
VII. Jesus Christ ratified and confirmed his last
will and Testament with his own blood : " He shall
confirm the covenant, -he shall be cut off," Dan. ix.
26, 27. " For where a Testament is, there must be
the death of the Testator," Heb. ix. 16. " This is my
blood of the New Testament shed for many," 1 Cor.
xi. 25. By Christ's death there is a confirmation
of the truth and reality of the covenant, of the
validity and authority of it, and lastly, of its
efficacy and availableness to us, Heb. ix. 17 : for
a Testament is of force after men are dead, other-
wise it is of no strength whilst the Testator liveth.
VIII. Jesus Christ disannulled the law of the
old covenant, by his establishing the New ; " There
is a disannulling of the commandment going be-
fore, for the weakness and unprofitableness there-
of," Heb. vii. 12, 18. " He took away the first, that
he might establish the second," Heb. x. 9.
IX. Christ hath made his last will and Testa-
ment so as never to be altered by himself. " I will
put upon you no other burden, but what you have
already," Eev. ii. 24, &c. " My covenant will I
not break, nor alter the thing that is gone out of
my mouth," Psal. Ixxxix. 34.
X. Christ ordained and commanded his dis-
ciples to publish his mind and will to the chil-
dren of men. " Go into all the world, and preach
the Gospel," that is, to make known the Testa- '
ment. " He that believeth, and is baptized, shall
be saved ; and he that believeth not, shall be dam-
ned," Mark xvi. 15, 16.
XL 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
know the Lord, then shalt thou know
accepted of," Gen. iv. 7. " If thou followest on to know the Lord, then shalt thou
him," Hos. vi. 3. " Seek, and ye shall find," Luke xi. 9. " Believe in the Lord Jesus
Christ and thou shalt be saved," Acts xvi. 31.
XII. The will of a Testator
gives a sure and firm title to those
that he wishes well to, and be-
stows riches on ; they hereby are
secured: for what can be a more
full and undeniable 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.
XII. Christ's last will and Testament is the
godly man's title. Whoever he be, that Christ
hath bequeathed such and such a-blessing or| pro-
mise 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 wil-
ling in the day of my power," Psal. ex. 3. Christ
makes the condition easy to his elect.
XIII. Christ hath resigned this great trust of
fulfilling of his will, into the hands of the Fa-
ther, John x. 29, and the Holy-Ghost, who are
not only faithful executors of this his Testament,
but able to supply the wants of every one, and
helps all those to whom the covenant doth belong. " Holy Father, keep through thine
own name those whom thou hast given me," John xvii. 11 . "I will pray the Father, and
he shall send you another Comforter, who shall abide with you for ever," John xiv. 16.
XIV. A Testator being dead, no XIV. Christ's will and Testament being con-
man can attempt to abrogate or firmed and ratified by his blood, as he will not
alter any part or thing that is in alter it himself, much less may any man or angel
BOOK II-]
CHRIST A TESTATOR.
343
METAPHOR.
a
JXLJU i-iX-i rj AVJUi.
bis last will; though it be .but a
man's covenant, yet if it be confirmed,
no man disannulleth, or added there-
unto, Gal. iii. 15.
away his part out of the book of life,
unto him the plagues that are written
XV. A Testator dies, and there-
by opens a way for his legatees to
come into the possession of the inhe-
ritance that is left them.
PARALLEL.
presume to do it. " If we, or an angel from hea-
ven, preach any other Gospel unto you, than that
which we have preached, let him be accursed,"
Gal. i. 8. " If any man shall take away from the
words of the book of this prophecy, God shall take
If any man add unto these things, God shall add
in this book," Rev. xxii. 18, 19.
XV. Christ by dying opened a way, and gave
legacies to sinners, to have his Testament exe-
cuted ; if the Testator had not died, there had
been no room nor access to them that are called.,
to receive the eternal inheritance, Heb. ix. 15.
METAPHOR.
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,
cannot be a witness to the will he ra-
tifies and establishes.
DISPARITY.
I. Christ did not only give force and value
to his own will, but to the will of the Father
also.
II. Christ is not only a Testator, but a witness
of the same Testament, as it is the Father's. He
is given of God as the great evidence of covenant
love, and of all the choice favours and good-
will to sinners: " God so loved the world," &c., John in. 16. And secondly, he is given as
the great covenant-interest and relation betwixt God and sinners. He testifies that all that
is contained in the covenant is true, and the absolute will and pleasure of God : " He said,
these things are true and faithful/' Rev. xxii. 6. Who is it that affirms and testifies this ?
" Jesus Christ, who is the true and faithful Witness," Rev. i. 5.
III. A Testator amongst men be- HI. Christ gives legacies, to thousands, and
queaths or gives legacies compa- ten thousands ; no godly man hath, nor ever
ratively but to a few. shall have, any spiritual good thing, but what
was bequeathed to him by Christ's will and Tes-
tament.
IV. A Testator among men can- IV. Christ, the spiritual Testator, though he
not enjoy or possess that kingdom, hath given away all that he hath, and gives the
estate, or inheritance himself, af- possession to believers by his last will and Tes-
ter he hath given it away to others, tament ; yet is co-heir of the same kingdom and
and settled them in possession.
V. A Testator amongst men,
commits his last will and Testament
to men to be fulfilled.
VI. The best legacies, Testators
among men bequeath, are but earthly
and temporal things.
glory, and shall possess it together with them.
V. Christ, the spiritual Testator, surrogates his
Spirit, in his absence, and after his death, to see
his will executed in all points, and to give real
and actual possession of all his covenant blessings,
unto them to whom they are given.
VI. The legacies Christ bequeaths are spi-
ritual, things of a high and most sublime nature.
As all things are given to Christ the Mediator,
so all that he is or hath, he parts with freely to
his faithful followers ; the graces of the Spirit, adoption, pardon of sin, peace of 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, ye are Christ's, and Christ is God's," 1 Cor. iii.
22, 23.
INFERENCES.
1. This exceedingly shows forth the grace and love of Christ to sinners, in that he
should assume man's nature, and become liable to death and mortality ; what marvellous
condescension is here, that he should act or do any thing hi 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, and thereby through the Spirit he might convey a legal
tt ght and possession to us of eternal life ?
344 CHRIST COMPARED TO A HART V [BOOK n.
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 mere pleasure of the Testator.
4. And what cause have we to praise the name of God in Christ, who hath published and
made known his last will and Testament unto the sons of men ? We have the mind of Christ.
5. And in that he hath left one to execute his will, and that it is put into the hands of
the Holy Spirit in Christ's absence, who is able to do it effectually, John xv. 26, " But
the Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall
teach you all things, he shall testify of me."
6. Moreover, let all such tremble, that adventure to alter, add too, or diminish from,
any thing that is left in Christ's last will and Testament ; the plagues of God, without
repentance, are like to be their portion for ever.
7. Furthermore, from hence you may see what reason we have to examine what is
preached for doctrine, or published by any man as the mind of Christ ; for if it be not
written or found in his last will and Testament, we ought utterly to reject it, though 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 di-
rections of the Testator.
9. Also let them not forget their Friend, nor neglect to keep up his remembrance in the
holy signs of his death and sufferings for their sakes, which he hath enjoined them : " This
do in remembrance of me," &c., 1 Cor. xi. 24.
CHEIST COMPARED TO A HART.
" My beloved is like a roe or a young Hart" Cant. ii. 9.
THE Lord Jesus in several places is resembled to a Hart.
SIMILE. PAUAXLEL.
I. A Hart is a lovely and plea* I. Jesus Christ is exceeding lovely, and plea-
sant creature, so called in the sant to look upon, though not to every eye.
Proverbs, " pleasant roe," Prov. Some cannot discern wherein the hind resembles
v. 19. It is observed by writers, a lion, a horse, or a grey -hound ; this is known
that the Hart hath some resemblance only to the curious observer : so there are some
of a lion, a horse, and a grey-hound, that see nothing lovely nor pleasant in Christ,
which are all accounted very stately think there is " No form nor comeliness in him,"
creatures. Isa. liii. 2, but a believer, who hath the eyes of
his understanding enlightened can clearly discern
a loveliness and ambiableness in the Lord Jesus.
II. A Hart (as naturalists tell II. Jesus Christ hath no rancour of spirit, re-
us)* hath no gall. tains 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. A Hart is a creature that III. Jesus Christgreatly delights in the melody
exceedingly delights in music, loves of the souls of sincere Christians, in the well"
to hear such that can sweetly sing. tuned instruments of their hearts, who by fer-
vent prayer can open their case, and send forth
the desires and breathings of their souls to him; such make sweet music an his ear:
when they sing spiritual songs, aud hymns of praise to him, with grace iu the heart, he is
exceedingly delighted. " Sing praises unto the Lord, sing praises."
* Gcsnor collected by Topsail, p. 99.
BOOK 11-] CHRIST COMPARED TO A HART. 345
SIMILE. PARALLEL.
IV. A Hart or stag (saith Pliny) IV. Jesus Christ is meek and humble in spirit,
is the most gentle and mild beast in and may rather be compared to a Hart than
the world. _ Naphtali, whom Jacob says was " A hind let loose,
giving goodly words," Gen. xlist. 21, " Learn of me,
for I am meek, and lowly in heart, and you .shall find rest to your souls," Matt. ix. 29.
V. A Hart is a creature that has V. Jesus Christ hath so quick and sharp an
a very clear sight, and a quick hear- eye, that he can see into the very heart of a
ing: nay, can see (if credit can be man or woman. " All things lie naked and open
given to historians*) in the night as to his eyes," Heb. iv. 13. Day and night are
well as in the day. alike to him ; he sees as well in darkness as in
the light. His ears are always open to the prayer
of his saints, he is quick in hearing their complaints.
VI. A Hart is a very loving VI. Jesus Christ dearly loveth his people, all
sreature to those of its kind, and will sincere Christians, and is ready to help them, not
lelp its fellow, when forced to take only when they are in the water, but in the fire ;
;o a river, one resting his .head upon " When thou passeth through the waters, I will be
;he loins of his fellow ; and if the fore- with thee, and through the rivers, they shall not
aost tireth, the hindmost changeth Overflow thee : when thou walkest through the fire
)lace with him. thou shalt not be burnt, neither shall the flame
kindle upon thee," Isa. xliii. 2, " I will help
hee, yea, I will uphold thee with the right hand of my righteousness," Isa. xli. 10, &c.
VII. A Hart is a very sociable Vir Jesus Christ was very sociable in the days
reature, greatly delights in company ; of his flesh, he took delight to be amongst poor
multitudes of them will (if they can) sinners, and great multitudes flocked together to
>e together. him, " My delight was with the children of men,"
Prov. viii. 31.
VIII. A Hart is a creature that VIII. Jesus Christ was exceedingly chased,pur-
5 chased exceedingly by dogs, and sued, and hunted by wicked men, in the days uf
exed by hunters. his flesh, (as he is now in his members.) No
sooner was news brought of his birth, but Herod,
ut fox, pursued him, (blood-hound like) to take away his blessed life ; many dogs were
[ may say) always at his heels, hunting him from one place to another : he was seldom
uiet, or had rest while on earth ; such was the rage of the devi] against him, that old
talicious hunter.
IX. The Hart is a very swift beast, IX. Jesus Christ (saith Mr. Ainsworth) is ready
fccellent in leaping, and ascending to help his church ; he is like a Hart for swift-
lountains : their swiftness doth not ness. Some of the common epithets expressing
ily appear upon the earth, but also the qualities of this creature, are (amongst the
oon the waters. David alludes to rest) these nimble, swift, or winged, as if he did
iis, when he says, " The Lord hath rather fly than run ; now for agility aud swiftness
ade my feet like hind's feet," Psal. none like Christ ; be is said to come leaping over
riii. 33, " The lame man shall leap the mountains, and skipping over the hills, that is,
aith the prophet) as a Hart, Isa. over all impediments that might hinder good from
Sx v. 6. his people, whether it respect their sins and un-
worthiness, or the opposition of the world and
eir and his adversaries, who are likened to a mountain : " Who art thou, great
ountain, before Zerubbabel ?" " And every mountain and hill shall be made low,"
ech. iv. 7, Isa. xl. 4.
X. Dictum est de cervis, quod a- X. So Christ (pro suo Ecclesia certamina acria
rrime pugnant pro uxorbus, et sua cum dialolis et morte sustinuit) sustained sharp
rtamina instituuntinmontibus.-^ It encounters and conflicts with the devils and sin,
said of Harts that they fight fiercely for his spouse, (the church,) removing those
r their females upon the mountains, mountains that hid his grace, and separated him
from her.
-^1- A hind, when she has XI. Jesus Christ lodges the children under his
ought forth her young, lodges own pavilion, be bides them in the secret place
s i (say the naturalists) in some of the Almighty, or under the wings -of his
* Topsail, p. 91. f Wolf. Franz. Risk of animals, p. 66. % Topsail oat of Gesner. p. 102.
2 Y
346
CHRIST COMPARED TO A HART.
SIMILE. PARALLEL.
rock, or other bushy and inacces- power, love, and gracious protection, covering
sible place, covering them ; and them with the mantle of his pardoning mercy.
But if believers are stubborn and disobedient, kick-
ing like an untamed heifer, the Lord Jesus in a
way of rn%rcy beats them with the rod, lays afflic.
tions. upon them, to humble them, and bring them
to submit to his blessedj>leasure, and causing them
to be contented with their condition. He teaches
his saints to leap over all opposition, 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 of the bounds. 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, 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., Exod. xxxiii. 21, 22.
XII. The Hart when it is hunted XII. Jesus Christ, when pursued, and under the
by the dogs, will fly to men ; nay, heavy pressure or weight of our sins, saw the great
if they be stubborn and wild, beat-
ing them with her feet, until they
lie close and contented. They leap
over their young, teaching them
to run, and leap over bushes, stones,
and small shrubs, against a time of
danger. Or as Pliny* saith, their
little ones they teach and exer-
cise to use their legs from the very
beginning, &c. They bring them
to high, steep, and rugged rocks,
and there show them how to leap,
and withal acquaint them with their
dens, and places of harbour.
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 distress.
need he had of help and succour ; and therefore it
is said, " In the days of his flesh he offered up
prayers, with strong cries and tears, unto him that
was able to save him from death, and was heard
in that he feared," Heb. v. 7. He accepted of
relief from the very angels, who in his distress showed their readiness to comfort him.
XIII. Mirabilis est etvmot&fux. XIII. There is an irreconcilable enmity be-
inter cervos et serpentes, &c. There tween Jesus Christ, and the old serpent, and his
race. " I will put enmity between thy seed and
her seed," Gen. iii. 15.
is, say Historians a marvellous an-
tipathy, and continual enmity, be-
tween the Hart and serpents.
1. The Hart knows, by a won-
derful instinct of nature, in what
holes or caverns they lurk and
hide themselves, and by his breath
brings them out, that he may spoil
and destroy them.
2. The Hart is hard beset, and
much annoyed by serpents, in
Lybia.f Multitudes of them do
set upon him together, fastening
their poisonous teeth in every part
of his body ; some on his neck,
breast, sides, back ; twine about
his legs, biting him with mortal
rage, which he, throwing him-
self upon the ground, destroys ;
others he bruises, and so clears
himself of them.
1. Jesus Christ knows all the holes and lurk-
ing places of the old, venomous, and mischievous
serpents, and by his Spirit, and breath of his
mouth, viz., the preaching 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 ; many with serpentine rage assaulting him,
grievously annoyed him ; and at last, how did
this venomous offspring set upon him, and tor-
ment him in every part of his body, and cast
contempt upon all his offices, Matt. iv. 1, 2, 3, 4.
And to this day, how doth Satan and his instru-
ments, twine about and annoy every member of
his mystical body? But Christ, notwithstanding
all their rage, by humbling himself unto death,
overcame them all. He spoiled principalities
powers, he made a show of them openly, triumphing
over them in it," Col. iii. 15. " He shall bruise thy head," Gen. iii. 15, " To this end was
the Son of God manifested, that he might destroy the works of the devil," 1 John iii. 8-
XIV. Cervi, devoratis serpentibus, XIV. Christus destruens diabolum, vere senstt
ita inflammantur, ut ardentissimam ardentissimum onus irae Dei in se derivari,, & c>
sitim concipiant, ejulationes adant, When Christ came to destroy, break the head of,
donee ad fontem perveniant, &c. or devour the serpent, (the serpent, as it was forg;
Pliny, lib. 8. p. 213. f Ibid, p. 214. | Topfall, p. 100. "Wolf, Franz. Hist of animals p, 1^
BOOK II-] CHRIST COMPARED TO A HART. 347
SIMILE. PARALLEL.
The Hart, when it hath devoured told, crushed or bit his heel) he was sensible that
serpents, is so inflamed with vehement the heavy wrath of God was upon Mm, insomuch
thirst, that he cries with a lamentable that " He sweat as it were great drops of blood "
moan, and rests not, until he comes to in the garden ; and when he was on the cross, he
a fountain to drink. 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. Odium inter serpentum et XV. Christus post mortem ubi resurrexit, &c.,
cervum etiam durat post mortem, &c. Christ being slain, or after his death and resur-
The hatred between the serpent and rection, sitting at the right-hand of the eternal
the Hart continues after death, when Father, retains mighty efficacy in himself against
the Hart is slain. Pliny and Sextus the old serpent, and all the venom of sin, A man
affirm, that if a man sleep on the that hath on him the robe of his righteousness,
ground, having upon him a Hart's cannot be hurt or devoured by the devil. The
.skin, serpents never annoy him. The virtue of his horn of power is infinite, whether re-
virtues of his horn are wonderful; specting the power of his grace to help his Church,
nay, naturalists affirm, the whole na- or the power of his anger to destroy his enemies,
ture and disposition of every part of The whole and every part of Christ is excellent
this beast to be good against poison, against Satan, and the poison of sin ; the example
and venomous things ; his blood hath of his life, his death, resurrection, intercession ; his
excellent virtue in it.^ word, Spirit, Gospel, and grace, powerfully expel it.
The virtue of his blood is admirable, it heals all
diseases of the soul, makes atonement, and " Cleanses us from all sin," 1 John i. 9.
METAPHOR. DISPARITY.
I. The Hart is but a weak crea- I. Jesus Christ excels all in strength, all the
ture in comparison of lions, elephants, mighty monarchs of the earth, and powers of hell
&c., and cannot save himself from his and darkness, are nothing in his hand : " I have
enemies. laid help upon one that is mighty.
II. The Hart is a very timorous II. Jesus Christ is void of all fear, his courage
and fearful creature, will run as being is beyond the fearless courage of a lion, flies from
affrighted, when no danger ap- no enemies, &c.
proaches.
III. A Hart is, as naturalists ) III. Jesus Christ is ready to part with any
tell us, an envious creature, is loth to thing that will do poor sinners good. He left his
part with that which is good for kingdom, the bosom of his Father, and shed his
others ; when he has cast his horn, he precious blood for our sakes ; he gives all things
hides it in the earth, so that it is hard that are good both for body and soul. He envies
to find it ; and is unkind to such of not our happiness, and is exceeding merciful to
its own kind as are wounded. poor wounded sinners.
IV. The Hart, though he lives long, IV. Jesus Christ, though he once died, yet dieth
and is famous for length of life, yet no more : " Death hath no more power over him.
dies at last as well as other creatures. He ever liveth to make incercession for us."
IN FER ENCE S.
1. From the enmity of the Hart to serpents, which our parallel shows to be true of Christ
l a a spiritual sense, we may infer, that the eternal ruin, and final overthrow of the devil,
and his cursed offspring, is at hand ; he will tread them down under his feet shortly, Rom.
xvi. 20.
2. Moreover, from hence we may infer further terror to the enemies : Christ's quick
a nd piercing eye, sees all their secret abominations, pries into their cabals, and close coun-
C1 ls ; and as he sees what mischief and violence is hatching by them, so he is swift-footed,
soon skip over all mountains, and with his direful vengeance confound them.
* Gensnar, Topsal, p. 103. Pliny. Dioswridcs. Sodaus. f Pliny, lib. 8. p. 213.
X y 2
348 CHRIST A DOOR. [BOOK tf,
3. Besides this, we may learn from hence what fools many men are ; whilst they pu r .
sue 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 H!ind ?
4. Let saints be comforted, Christ has Hind's feet; he will soon get over all difficulties;
and deliver them.
Lastly ; Let us pray with the church, " Make haste, my beloved, and be thou like a roe,
or a young Hart, upon the mountain of spices," Cant. viii. 14.
CHRIST A DOOR.
E7&J i/s TJ Smpa., " / turn the Door" John x. 9.
AMONGST the many metaphors that our blessed Saviour is expressed by in the holy scrip.
ture, certainly this of Door must carry some emphasis and signification, for use and im-
provement ; otherwise He that was wiser than Solomon, and spake as never man spake,
(for excellency of matter and form) would never have likened himself to a Door. And
therefore whatever may be imagined concerning a Door, in point of excellency and use-
fulness, in respect of appointment and necessity to the children of men, according to the
scope of the text, that (even that) by way of eminency is the Son of God unto sinners.
For the better understanding of which, we shall distinctly consider the subject and run the
parallel as followeth.
METAPHOR. PARALLEL.
I. A Door is of the same sub- I. Jesus Christ, the spiritual Door, was of the
stance with some part of the house, same substance in respect of his human nature
to which it is purposed or intended as that men are, even like to them in all things, sin
an useful part. only excepted. " Inasmuch as children are
partakers of flesh and blood, he himself took part of.
the same," Heb. ii. 14, therefore very often in scripture called a man.
II. A Door is fitted, by the power II. Jesus Christ is fitted by the power, and
and wisdom of him who is concerned wisdom of Him, who hath laid a most worthy
to make it, for an intended end. platform and contrivance, and purposeth aE
things to his own most wise and admirable
ends. " He sent forth his Son made of a woman," Gal. iv. 4. " A body hast thou pre-
pared me," Heb. x. 5.
III. A Door is set apart or assigned III. Jesus Christ is sanctified, or set apart by
to a proper place and service, which God the Father, to be a Mediator and Saviour,
other parts of a house are not fit which no other besides himself is fit for ; 1 Tim.
for. ii. 5, John x. 36. " Whom the Father hath sancti-
fied (or set apart) and sent into the world." "And
there is no name under heaven given, by which men can be saved, but by him," Acts iv. 12.
IV. A Door is of necessity; who IV. Jesus Christ is of such absolute necessity
can be without it, that is of human that none can be happy without him, that have
race, whose dwelling is with men ? immortal souls to save, " Whoso findeth me, find-
eth life, and shall obtain favour of the Lord. He
,that hates me loves death," Prov. viii. 35, 36. " Unless ye believe that I am he, ye shall
(abide without, viz.) die in your sins," John viii. 14.
V. A Door is as really the pro- V. Jesus Christ is truly and really God's Pro-
priety of the owner of the house, priety, as the Church, and each particular believer,
as any other part or parts of the house, or member thereof ; therefore in scripture is called
besides. his own Son." " All is yours, ye are Christ's, and
Christ is God's," Rom. viii. 32, 1 Cor. iii. 23.
VI. A Door lets into possession ; VI. Jesus Christ has the honour and office of
if men hire or purchase, and take letting all true believers into the possession of that
possession, the Door is the entrance eternal inheritance purchased by his own blood for
thereto. them ; it was he that gave the poor thief entrance
into heaven, Luke xxiii. 43.
VII. A Door is under the com- VII. Jesus Christ is under the command of
mand of the master that owns it : God the Father, as man ; and he receives ia>
BOOK H : 3'
C11K1ST A BOOK.
349
METAPHOB.
PARALLEL.
it is he that shutg and opens it at his and shuts out, according to his pleasure ; acts
own pleasure.
even so, speaks even so, " as he receives com-
mandment from the Father."
VIII. Jesus Christ is the legal way of en-
trance, whether into the visible church, or into
the kingdom of heaven. Whosoever shall at-
tempt to enter into either of these, otherwise than
by Christ, will he looked upon as thieves and
robbers.
IX. Jesus Christ is the common Passage to the
mercy of God, to the privilege of children, to
the fellowship of the sheep, and to eternal life,
John x. 1 ; all are admitted through him : " No
man comes to the Father but by me," John xiv. 0.
X. Jesus Christ is useful to all, even to empe-
rors 'and kings, to mean men and cottagers ;
none of them can by any means deliver his bro-
ther, or give to God a ransom for him, &c.
" Eiches profit not in the day of wrath," Psal. xlix. 7, 8. He is the only Saviour of all
men that are saved ; " Neither is then salvation in any other," Acts iv. 12.
XI. A Door is not only for the XI. Jesus Christ, is not only for the acceptance
convenient entrance of men and and entrance of men and women to God the Fa-
women, whether of the family or not, ther, but for the acceptance of their works and
but for the bringing in of other things services, as prayer, thanksgiving, &c. Their ser-
that the master chooses or requires to vice and performances are accepted in and through
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.
be brought in.
XII. By the Door admittance is
given to view the inward excellencies
of the house ; who can see what
there is within, if they are without
the Door.
the Beloved, as well as their persons : " Thy
prayers and alms are come up," Acts x. 4.
XII. Jesus Christ gives an inspection into
the excellencies of the Father, and the world to
nome : " For no man hath seen the Father, save
the Son, and he to whom the Son reveals him."
It was he that " Brought life and immortality to
light through the gospel," 2 Tim. i. 10. 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 ? It is he that opens to the holy of holies, where the King sits in
majestic glory.
XIII. Jesus Christ lets the souls of men into
the best parts and privileges of heaven, of glory
and blessedness itself. It is through him they
come to the King's great feast, to the waters of
life, " The streams of that river that makes glad
the city of God," Psal. xlvi. 4. It is through
him they come into the King' wine-cellar, to drink
of the wines, the refreshing influences of the
Spirit, the precious promises, the consolations of
which are not small, 2 Pet. i. 4. It is through him that men have an imputed righte-
ousness for a wedding garment, the white robes, that render all fair, and without spot or
wrinkle, or any such thing. It is through him, that men receive riches and treasures of
grace, to help in time of need. It is 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. "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, Act x. 43, and xiii. 38, Roin. v.
1> Eph. ii. 7.
XIV. The Door is the privilege- XIY. Jesus Christ is the Door where the poor
place for the poor, where they have privilege to come without molestation or
v ^
X1H. A Door lets into the best
parts and privileges of a house ;
into the dining-room for meat, into
the cellar for drink, into the wine-
cellar for wine, into the wardrobe
for clothes, into the treasury
for cash, into the closet for books,
&c.
350 CHRIST THE SERVANT OF. GOD. [BOOK jj
METAPHOR. PARALLEL.
often meet with good gifts and control ; here they meet with relief ; they never
refreshments. . come and lose their labour. As he calls, so ]
gives when they come, and the best sort of arm s
too, the bread of life, the water of life ; he gives help and healing, as well as bread and
nourishing; the deaf receive their hearing, the dumb their speech, the blind their sight,
&c. It is through this Door God's bountiful hand is stretched forth, to disperse abroad to
them that are in necessity. " Blessed are they that wait at the posts of this door," Prov,
viii. 34.
COROLLARIES.
1. Here wisdom and goodness appear on God's part, in making such an useful, con-
venient, and necessary Door.
2. Here is great encouragement for all to seek, to find, especially the poor, and them
that have a real mind to be 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.
" Behold my Servant whom I uphold" &c., Isa. xlii. 1.
" It is a light thing that thou shouldest be my Servant ?" Isa. xlix. 0.
CHRIST is in these scriptures called a Servant.
METAPHOR. PARALLEL.
I. A Servant is one chosen to I. Christ was chosen by the Father, not to
office. If men have work or one office only, but to many, to be a Me-
business to do, they choose one diator, King, Priest, and Prophet. " Behold my
to be their servant, whom they Servant whom I have chosen," Isa. xliii. 10. He
think fitly qualified, and able to do was every way furnished and fitly qualified for the
it. great work appointed for him.. " I have laid help
upon one that is mighty: I have exalted one
chosen out of the people," Psal. Ixxxix. 19.
II. A Servant is a name of sub- II. Christ in his humiliation was abased so low,
ordination and subjection, it respects as to be in subjection to the Father. " He made
an office of an inferior rank and himself of no reputation, and took upon him the
quality. form of a Servant," Phil. ii. 6, 7. " I have been
amongst you as he that serveth," Luke xxii. 27.
III. A Servant is one that hath IH. Christ hath a great trust committed to
a trust committed to him, by a master him. " Is it a light thing that thou shouldest be
or superior, to whom he is to be ac- my Servant, to raise up the tribes of Israel ?" Isa.
countable. xlix. 6. And as all the treasures and riches of
Egypt were committed to Joseph, Gen. xli. 41, 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, in whom are hid all the treasures of
wisdom and knowledge," Col. ii. 3.
IV. A Servant is oftentimes em- IV. Jesus Christ was employed in hard work,
ployed to labour and hard work, viz., to redeem, and not only so, but to build the
as to plough and sow, build and temple or house of God. " Upon this Hock will
plant, &e. I build my church," Matt. xvi. 18. " Behold, the
Man that is called the branch, he shall build the
temple of the Lord," Zech. vi. 12. " A Sower- went out to sow, this Sower is the Son of
man," Matt. xiii. b, 37.
V. A Servant is not to seek his V. Jesus Christ, as God's servant, sought not
own glory, nor to do his own his own glory. " I honour my Father," John viii. 49.
will, no further than it agrees " If any man will do his will, he shall know of the
with the glory and will of his doctrine, whether it be of God, or whether I speak
master or father, but doth every of myself. He that speaketh of himself, seeketh his
BOOK II.]
CHRIST THE SERVANT OF GOD.
351
ttifc/*.v
and is thereby exposed to many
clangers, and great hardships.
METAPHOR. PARALLEL.
thing that is commanded him, not. own glory ; hut he that seeketh the glory of him
being ashamed to acknowledge him- that sent him, the same is true," &c., John vii. 17,
self to be a Servant. 18- " Father, not my will but thy will be done,"
Luke xxii. 42. " He that sent me, gave me com-
mandment what I should say, and what I should speak," John xii. 49. " As I have kept
my Father's commandments," &c., John xv. 10.
VI. A Servant is sent sometimes v VI. Jesus Christ, to do the work of God as
abroad to do business, far from home, Mediator, was sent on a long journey, as far as
it is from heaven to earth, and was thereby ex-
posed to much difficulty, and great hardships, from
men and devils. He was persecuted from place
to place, his life being often in jeopardy ; he had no where to lay his head ; and was at
last most basely betrayed and put to death, Matt. viii. 20.
VII. A Servant that is faithful, VII. The Lord Christ was most faithful,
delights to do his father's or mas- " Though he was a Son, yet learned he obedience
ter's business, preferring it above his by the things he suffered," Heb. v. 8, " My meat
is, to do the will of him that sent me, and to finish
his work," John iv. 34. " I delight to do thy will,
God," Psal. xl. 8. " Wist ye not thatj must be
about my Father's business?" Luke ii. 49.
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, speaketh
the words of God, and I know that his command-
ment is life everlasting," Johrdii. 34. " Whatsoever
1 speak therefore, even as the Father said unto me,
so speak I," John xii. 50. " Who was faithful to
him that appointed him, as Moses was faithful in all
his house," Heb. iii. 2.
IX. The Lord Jesus Christ hath an absolute
right to a reward for his work's sake. Though
there is no merit or desert for the works which
believers do, being unprofitable Servants when
they have done all : yet there is very great merit
and worth in what Christ did. And the Father will
give him his wages ; he shall have "his wife, his
Church, for 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, my Servant shall deal prudently, 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," Isa. liii. 12. "But we see
Jesus, who for the suffering of death is crowned with glory and honour," &c., Heb. ii. 9.
X. It is the hope and expecta- X. The Lord Jesus Christ, having in his eye
tion of a reward, that causeth a that eternal advantage his elect should receive,
Servant to go through difficulties and what glory he, as man, should be raised
unto, as the reward of his undertaking, went
through all his sorrows with much cheerfulness.
" Who for the joy that was set before him, endured
the cross, despised the shame, and is set down at
the right-hand of the throne of God," Heb. xii. 2.
meat and drink, as appeared by the
Servant of Abraham, who would not
eat nor drink before he had done
his errand, Gen. xxiv. 33.
VIII. A Servant that is faithful,
will not go beyond his commission
in any thing. Saith God to Moses,
" Look that thou make thenVaccording
to the pattern that I have showed
thee in the Mount," Exod. xxv. 40.
" Thus did Moses ; according to all
that the Lord commanded him, thus
did he," Exod. xl. 16.
IX. A Servant hath a 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.
and hardships cheerfully; as it was
in Jacob's case ; " Thus I was, in the
day the drought consumed me, and
the frost by night; yet he served
seven years for Eachel. and they
" Seemed unto him but as a few days."
XI. A Servant is attended with
fear, " If I am a master, where is
my fear?" Mali. 6.
XI. The Lord Jesus Christ was subject whilst
he was here in our nature, in the form of a Ser-
vant, (at some time) unto fear. " He was made un-
der the law." It is said, " He was troubled in
Spirit and was heard, in that he feared," Heb. v. 7.
352 CHRIST THE SERVANT OF GOD. [BOOK H.
METAPHOR. DISPARITY.
I. A Servant and the master are I. Jesus Christ, although a Servant, is essen-
not essentially and inseparably tially one with the Father ; the Father, Son,
one. and Spirit, are hut the one everlasting and eternal
God. "' I and my Father are one. There are three
that bear record in heaven, the Father, the Word, and the Holy Ghost ; and these Three
are (inseparably) One," 1 John v. 7.
IT. A Servant amongst men hath IT. Christ hath a full, a clear, and inseparable
not an inseparable interest in his interest in all that the Father hath : " All mine are
master's goods and estate. thine, and thine are mine, and I am glorified iu
them," John xvii. 10.
HI. Servants among men many III. It was impossible for Christ to be unfaith-
times, through temptation, prove ful, or disobey God his Father, because he was
unfaithful, and deceive either fa- without sin, and Satan had nothing in him to fas-
ther or master; yea, the best Ser- ten a temptation upon, John xiv. 30.
yants of good men have in some-
thing or other miscarried.
IV. A Servant may be turned IV. The Lord Jesus Christ did not, could not
out of his master's service, and lose displease his Father, and therefore did not, nor
his honour-. could lose his honour. " I do always the things that
please him," John viii. 29.
V. The Servant abides not in his V. Jesus Christ abideth in the house of God
master's house for ever. for ever
VI. A Servant differs from the VI. Jesus Christ, though he be called the Ser-
heir in place, dignity, and pri- vant of God, yet is he- his own beloved Son, and
vilege. " Heir of all things, by whom he made the world,"
Heb. i. 2. " There is none in heaven and earth,
that hath greater glory, place, or privilege, conferred upon him, than the Lord Jesus
Christ," Heb. i. 5,8,
VII. Too many are oftentimes VII. Jesus Christ had no necessity of nature
forced to become Servants, because laid upon him, to accept of the low place and of-
they cannot otherwise tell how to fice of a Servant. He was not forced to it, he-
live, cause he could not tell how to live without serv-
ing, he being infinitely 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 servant ; 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, made himself of no reputation, and
took upon him the form of a servant !" Phil. ii. 6, 7. " The Son of man came not to be
ministered to, but to minister," Mark. x. 45.
Quest. But some may enquire, whose Servant is Christ ? &c.
1. He is God's Servant : " Behold my Servant," &c.
2. He is his people's Servant : " The Son of man came not to be ministered unto, but
to minister, and to give his life for many," Matt. xx. 28.
II. Let us learn from him, henceforward to humble ourselves. Let the same mind be
in you, that was also in Christ Jesus," Phil. ii. 5. Shall the Lord become a 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 servants,
whilst at the same time he exalts himself above all that is called gods.
CHRIST A LION.
353
BOOK II.]
HI. K the Lord Christ became a willing, humble, laborious, and faithful Servant for
us let us labour to be humble, faithful, and. sincere servants to him : 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, and for us," Isa. xxvi. 12.
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 ; for this is acceptable to
him," John xiii. 14, 15.
V. Remember it is an honourable, pleasant, and gainful thing, to be Christ's servant.
Paul seems to glory more in it, than in his being an apostle : " 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," John xii. 26.
VI. This justly reproves such who are ashamed to be Christ's servants, and to bear re-
proach 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.
CHRIST A LION.
iSa EV/JWIOTV o AEWV o ut ex. vns <pv\-ns la^at, &c. " Behold, the Lion of the tribe of Judah hath
prevailed," Rev. v. 5.
IN this text Christ Jesus is expressed by the metaphor of a Lion, whose nature and pro-
perties are illustrated and applied in the following parallel; The word Asav is derived
ra*.siv, which signifies to see, because of his. acute sight.
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,
though we are timorous creatures, is enough to
oppose, scatter, and vanquish the most potent
army, that ever the prince of darkness, or the God
of this world, could raise against them ; his looks
and words affright his enemies, 1 Cor. i. 24.
III. Christ is the power of God ; he is a
mighty Man, nay, he is a mighty God, mighty to
save, Isa. ix. 6.
IV. Christ is of a superlative courage, of an in-
vincible mind : for he never encountered with
any, but he was Conqueror. He subdued the
devil, yea, whole legions of devils, and rode in
triumph through the air. He overcame the
world, trampling it under his feet. He con-
quered sin, yea, death itself. The woman
bringing forth the Lion of the tribe of Judah,
portended nothing less than the conquest of the'
devil's kingdom.
V. Christ appears in his dispensations, 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.
2 z
METAPHOB.
I. A LION (saith Ainsworth) is a
kingly beast, and as Topsail tells us,
justly stiled by all writers the king of
beasts.
II. The Lion is a majestieal
creature ; majesty (saith one) sits
in his very face ; which occasioned
that speech, that an army of harts
(which are timorous creatures) hav-
ing 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,"
Judg. xiv. 14.
IV. The Lion is a very mag-
nanimous creature, and couragious
beast, and a great conqueror ; he was
used by the ancients as an hieroglyphic
to denote dominion ; and it was
counted ominous, if a woman brought
forth a Lion, as signifying that country
to be subdued by strangers. Kenning.
-Hence the adage, Societas Leonum,
the over-ruling society.
V- The Lion coucheth down to
take his rest, and then is verv still
quiet.
354 - CHRIST A LION. [BOOK n.
METAPHOR. PARALLEL.
"VI. The Lion is a very fierce, VI. Christ, when he is roused up by the cruel-
fearless, and terrible creature, especi- ties of the enemies of his church, and the cries
ally when he is roused up, and pro- of his people, will be very terrible ; he will conie
voked by an enemy. upon princes, as upon mortar, Isa. xli. 25. Though
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. A Lion hath a terrible voice ; VII. When Christ shall utter his voice at the
when he roareth, all the beasts of the last day, and come to judgment, he will make the
field tremble. " nations of the world quake. " Let all the inha-
bitants of the earth tremble, for the day of the
Lord cometh, for it is nigh at hand," Zeph. i. 14. " The Lord shall also roar out of Zion.
and utter his voice from Jerusalem, and the heaven and earth shall shake," &c., Joel iii. 16.
VIII. A Lion is sharp-sighted ; his VIII. There is nothing hid from the eyes of
name Xeuv is derived of A, a Greek Christ, he sees into the darkest corners of men's
verb, that signifies to see. hearts and imaginations ; the most subtle sinners
cannot escape his notice. There is no secret
place, where the plotters, or wicked men, can hide themselves from him ; he sees all their
horrid designs and combinations.
IX. The Lion seems to be a crea- IX. Jesus Christ will reward every one accord-
ture much for justice, and will retail- ing to the nature of Ms works, in the great day;
ate to others, according to the nature and when he comes forth to judge Babylon, he
of the- offence done. See the meta- will retaliate upon her according as she hath done.
phor where God the Father is com- " Thou hast given them blood to drink, for they
pared to a Hon. are worthy, for they have shed the blood of thy
saints and prophets," Kev. xvi. 6. "Kewardher
as she hath rewarded you," Rev. xviii. 6.
X. A Lion remarks those that X. Christ marks all those that injure him
have injured him, or abused or and his people. " Wherefore doth the wicked con-
^wronged his young ones, and will temn God ? he saith in his heart, he will not re-
revenge it ; as appears by divers pas- quite it. Thou hast seen it, for thou beholdest
sages mentioned by naturalists, one mischief and spite, to requite it with thy hand,"
of which take as folio weth. Psal. x. 13, 14. " I remember that which Ama-
in Bangius, a mountain of Thra- lek did to Israel, now go and smite Amalek," 1
cia, there was a lioness which had Sam. xv. 2, '6. "I will contend with them that
whelps in her den, which den contend with thee, and I will save thy children:
was observed by a bear. The bear and I will feed them that oppress thee with their
one day finding the den unforti- own flesh, and they shall be drunken with their
fied, by the absence both of the own blood, as with sweet wine," Isa. xlix, 25, 26.
lion and lioness, entered into the
same, and slew the lion's whelps, afterwards went away, and fearing revenge, for
better security against the lion's rage, climbed up into a tree, and there sat as in a
sure castle of defence. At length the lion and the lioness returned both home, and find-
ing their little ones dead in their blood, according to natural affection, became both
exceeding sorrowful, to see them so slaughtered, whom they loved; but searching
out the murderer by the foot, followed with great rage up and down, until they
came to the tree whereon the bear was ascended; and seeing her, looked both of
them ghastly upon her, oftentimes assaying to get up into the tree, but in vain, not
being endued with the power of climbing. Then the male forsook the female, leaving
her to. watch the tree, and he, like a mournful father for the loss of his children,
wandered up and down the mountains, making great moan and sorrow, till at last he
saw a carpenter hewing wood, who seeing the lion coming towards him, let fall hj s
axe for fear; but the lion came very lovingly towards him, fawning gently upon bis
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 an<*
fawned upon by the lion, he followed him, leaving his axe behind ; which the li n
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
BOOK II-} CHRIST A HON.. 355
METAPHOR. PARALLEL.
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 the bear had done this
grievous injury unto them ; he thereupon took his axe, 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 itself probable) we
thought fit to transcribe it, as serving to divert the reader, and illustrate the infinite wis-
dom of God in his works.
XI. As ,a Lion will revenge the XI. The Lord Jesus, as v he avenges the
hurt and injury done to him, and wrongs and injuries done to his people, so he
to his young ones, so he is ready will requite kindnesses showed to them. Such
to requite kindnesses done to him ; as " Feed the hungry, clothe the naked, visit the
as appears by another passage, thus sick, and those that are in prison, for Christ's
recorded by historians : sake, shall be rewarded," Matt. xxv. 38, 39.
One Andradus, having fled from " Their work of faith and labour of love shall not
his master by reason of some hard be forgotten ;" yea, "he that gives but a cup of
usage received at his hands, by cold water in the name of a disciple, shall not lose
chance happened to take up his his reward," Matt. x. 41, 42; which is a reward
lodging in a cave, which (unknown of grace, not merit ; for there is no proportion be-
to him) was a Lion's den ; where tween eternal life, and the best of our per-
when he had been a while, not long formances, yet God accepts of them,
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 making
moan, as though he desired help. The man took the Lion by the paw, searched the
wound, pulled out a thorn, bound up his foot, and gave him ease ; which kind offi.ce 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 it so 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 taken up before the time came, and put into the theatre, 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 poor 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 were concerned, he had not only
his life, but the Lion also to wait upon him, who became a faithful servant to him. Hie
est Leo hospes hominis, hie 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 XII. The Lord Jesus loveth his people with
young (as you may perceive by such a strong and endeared love, that he did not
the foregoing story in part) more only fight with cruel enemies in their behalf, but
than the Lions, which they further freely also received many lashes and sore wounds
demonstrate in their defence ; for in his body, and stood invincible, never yielding
they will receive many terrible blows till death : "He made his soul an offering for sin,"
slashes, and wounds, the one opening Isa. liii. Yea, death itself was nothing to him, so
the bleeding body, and the other that he might save his poor church from wrath,
pressing the blood out of the wounds ; and eternal misery.
standing invincible, never yielding till
death, as if death itself were nothing to them, (saith the historian)-]- so that their younw
onesjnight be safe. "
Topsail, p. 366. Julianas. Aulus Gellus, in his Attics, f Topsail's history of four footed beasts p 363
2 z 2 '
356
METAPHOR.
CHRIST THE .TRUE MANNA.
PARALLEL.
[BOOK
XIII. Lions are full of clemency
to them that prostrate themselves at
their feet ; 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 sweetness,
a,s in his riddle.
XV. None can take away the prey
from an hungry Lion.
XVI. It is affirmed, that if a man
he anointed all over with the blood
of a Lion, he shall never be destroyed
by wild beasts.*
XVII. The blood of a 'Lion (as
naturalists say) being rubbed or
spread upon a canker or sore, which
is swelled about the veins, will pre-
sently cure the grief.
XIII. The Lord Jesus is full of clemency,
compassion, and tenderness of bowels to all that
humble themselves at his feet. " He resisteth the
proud, (and will tear them to pieces) but giyeth
grace to the humble," James iv. 6.
"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 ap-
plieth Christ's blood by faith, or have every fa-
culty 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 putrefying sores of the soul, or in-
ward man, when applied by the hand of faith.
METAPHOR.
PARALLEL.
THE Lion is cruel, blood-sucking, THE Lord Jesus is mild, merciful, tender-
proud, preying, stony-hearted, ma- hearted, forgetting injuries, the Preserver and
licious, a devourer of flocks and Saviour of the innocent, poor, weak, and helpless
herds, the very tyrant of beasts. ones, &c.
INFERENCES.
1. LET the ungodly tremble, who think Christ Jesus will never appear as a Lion, but
always show himself in his Lamb-like disposition. Christ is a Lion as well as a Lamb,
and will ere long rise up to the prey.
2. What will become of the murderers and destroyers of his Church, in the day of his
fierce wrath, when he coines to make inquisition for. blood ?
3. Oh 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 rouse up this Lion of the tribe of Judah, to
tear in pieces all his implacable enemies.
CHEIST THE TEUE MANNA.
" This is the Bread which cometh down from heaven, that a man may eat thereof, and not
die," John vi. 50.
" To him that overcometh, will I give to eat of the hidden Manna" Eev. ii. 17.
CHRIST, and the graces of Christ, are called Manna, the Antitype of that Manna that fell
in the wilderness, Exod. xvi. Manna in Hebrew to, man, from TOD, manna, prepare, to
prepare, because it was food prepared from heaven for the Israelites in the wilder-
ness, -j-
I'lacc. Illyricus,^ and others,, say, that when the Israelites saw it like congealed
dew, or small hail or snow, lying up and down about the camp, they asked one an-
* Sextus. Topsal. p. 367.
f Cum viderent Israelite illam, quasi quandam pruinam aut nioem circum castra passim jacere
albicare, gueesierunt a se invicem, Kin no, 8rc.
Clav. Script, in vocem. Hieron. Laurett. Sylva Alleg. &c.
BOOK II.] CHRIST THE TRUE MANNA. 357
other, "> n no what's that ? what's that ? And because of frequent repetition, that it might
be more easily pronounced, they added the letter 2, and pronounced manhu, whence they
retain the word ID man, Manna.
TYPE.
I. Manna was a strange and
mysterious thing at first to the
Israelites, they knew not what it
was, Exod. xvi.
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 sweetness
in it.
PARALLEL.
I. Jesus Christ is the wonder of men and
angels ; and when he came into this world, yea,
to his own, they knew him not, 1 Tim. iii. 16,
John i. 11, 12.
II. Christ had a body prepared of the Father,
that he might be food for believers, Heb. x. 5.
III. Christ is the true bread, or Manna from,
heaven, John vi. 35.
IV. Sic Christus describitur, Apoc. i. So is
Christ described without sin, Rev, i. 1 Pet. ii. 22.
V. Christ, respecting his Divinity, is infinite,
perfect, and entire, no beginning, no end.
VI. Christ is called a gift, the choicest Gift that
ever God bestowed, given freely for the life of
the world, John iv. 10.
VII. Christ is sent to all, to Jews and Gentiles,
to the small as well as to the great, to the poor as
well as the rich ; none are excluded.
VIII. Whatsoever is pleasant, sweet, and deli-
cious in a spiritual sense, is found in Christ ; his
word is sweet as honey, or the honey-comb : " O
taste and see how good the Lord is," Psal. xxxiv. 8.
IX. Christus sufficat 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. Manna was to be bruised in a
mill, that so it might become more
useful for food.
IX. Manna did nourish well, and
was given in great plenty.
X.
XI. Manna was given equally to
all the Israelites ; they had all a cer-
tain measure, not one more than
another/ were all fellow-comnfoners ;
every man had his part, his omer.
XII. Manna was a small and little
thing unto the eye, like to a corian-
der-seed.
XIII. Manna came down with
Christus, ut animis nostris cibus esset, dolo-
ribus mortis in cruce eontundebatur : Christ, that
he might be food for our souls, was bruised : " It
pleased the Father to bruise him," Isa. liii. 10.
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 king-
dom and crown, that fadeth not away.
XII. Christ was little, low, and contemptible in
the eyes of the world, of no reputation, Phil. ii.
XIII. Christ came down with the dew of the
were with dew.
not given
they were
to
in
the dew, it was covered or hid as it Spirit, being baptized or covered therewith, hence
called, as some conceive, hidden Manna, Rev.
ii. 17.
XIV. Christ, who is the true Manna, is not
given to unbelievers, that remain in bondage and
slavery, under the power of sin and Satan.
XV. Christ is conversant within the limits of
his Church. The graces of the Spirit fall upon
mount Hermon ; " The dew descends upon the
There God commanded the blessing, even life for
evermore. Christ walks " In the midst of the golden candlesticks," Rev. i. 13.
XVI. Manna was given to Israel XVI. Christ, and the blessings of Christ, are
in the wilderness it was their only given to us, who are in the desert or wilderness
XIV. Manna was
the Israelites, whilst
Egypt.
. XV. Manna fell round about the
camp of Israel, and in no other place.
mountains of Zion," Psal. cxxxiii. 3.
358:
CHRIST THE TRUE MANNA,
[BOOK
n.
TYPE.
food, whilst they remained in that
desert state.
XVII. It was gathered daily, ex-
cept on the sabbath, then there was
none to he 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 season^
ably 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
gather it on that day, to provide
food for the sabbath.
PARALLEL.
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 appointed. Jji
the day of the glorious rest or sabbath, that re-
mains 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, and love of this world, if we
would participate of Christ, 2 Cor. v. 17.
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 or-
dained and appointed, it stinks in the nostrils of
God, 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 seasonably, and
came seasonably into the world, in the very nick
of time. " In due time Christ died for the un-
godly." We had perished 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, Heb. ix.
12, 24.
XXV. Jesus Christ, in his word, ordinances,
and administrations, is loathed 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, is more
fully revealed, that so poor saints might be pro-
vided for, before the everlasting rest, and end of
time comes, Rev. xiv. 6.
TYPE.
I. The Manna was food for the
outward man, for the body only.
II. Manna was eaten by many
that were wicked, though of the 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 per-
ished.
down from heaven, that a man may eat
DISPARITY.
I. Christ is food for the soul.
II. Christ is not food for, nor received by any,
but those who are truly godly, and Israelites in-
deed. " He that eateth me, even he shall live by
me : He that eateth my flesh, dwelleth in me, and
I in him," John vi. 56, 57.
III. Christ, the true Manna, can never corrupt,
but abideth for ever.
IV. Christ is ever the same, and always to be
found by those that seek him aright, both in pros-
perity and adversity, 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 condemna-
tion," John v. 24. "This is the bread that came
thereof, and not die," John vi. 50.
BOOK H.] CHRIST A KING. 359
TYPE. DISPARITY.
VI. The Manna that was reserved VI. But our heavenly Manna abides still in the
in the holiest, was spoiled, and did holy place,
perish. See Christ the Bread of Life.
C HEIST A KING.
" AnA the Lamb shall overcome them, for he is Lord of lords, and King of kings" Eev.
xvii. 14: see 1 Tim. vi. 15, Eev. xix. 16.
BY the Lamh is meant JESUS CHEIST, 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. It is one of the titles of the Most High, the God
of this blessed Lamb, and indeed it originally belongs to him, 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, immortal, the only wise God, hath chosen
a Vicegerent to represent him to his subjects, hath placed his name in him, not only "Won-
derful, 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 sprung from the
loins of Jesse and David is set forth. Upon which we note, that JESUS, the Lamb of
God, is compared to, and represented 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 splendour of Christ, than this ; as will appear, if we consider these following
particulars.
METAPHOK. PAS^LLEL.
I. A King is usually very highly I. The Lord Jesus Christ, our great King,
descended, comes to his dignity by comes to this dignity by birth ; he is eldest Son
inheritance, is the son of a noble. to a mighty Emperor, and so right Heir to King-
ship: " When he bringeth the First-begotten into
the world," &c., Heb. i. 6. " He is the first-born
of every creature, and thereby Heir of all things," Col. i. 15. " He hath by inheritance
obtained a more excellent name than they," (viz., the angels.) Heb. i. 4.
II. A King hath, or ought to have II. The Lord Jesus Christ hath glorious quali-
great qualifications, having the ad- fications. He is not only endued with natural wis-
vantage af such education ; to his dom, and that far beyond Solomon, (" a greater
natural wisdom is added skill in po- than Solomon is here ;" Matt. xii. 42; but hath
litic affairs, even the knowledge of had the advantage also of such education that none
the laws of his kingdom. ever had, being brought up with God himself.
He hath " All the treasures of wisdom in him,"
Prov. viii.: is skilled in all politics, hath knowledge in all laws ; nothing passeth his skill ;
" Thou knowest all things," John xxi. 17. He is called the wisdom of God; "Christ,
the power of God, and the wisdom of God," 1 Cor. i. 24.
Hi. Kings are sometimes chosen or HI. Jesus Christ was chosen to be King by
appointed, as Solomon was by David God the Father, as it is said, " I have exalted one
his father, 1 Kings i. B2, 33, &c., chosen out of the people," Psal. Ixxxix. 18. And
r as Alexander by Philip his father ; though the fathers or elders amongst the Jews
r else-by the people, as was David, refused him, yet the children gave their vote for
and many others, 2 Sam. v. him, crying, " Hosannah to the Son of David."
IV. Kings are anointed as well IV. Jesus Christ was " Anointed with the oil
as chosen. Samuel anointed Saul. It of gladness above his fellows," Psal. xlv. 7, He
"was a divine ceremony, much in use was by the Holy Spirit consecrated King for ever :
at the consecrating of Kings in the " The Spirit of the Lord is upon me, because the
kingdom of Israel. Lord hath anointed me," &c., Isa. Ixi. 1, 3.
V. Kings are proclaimed at their V. Jesus Christ was likewise proclaimed ; first,
360 ^ CHEIST 4. KING. [BOOK n.
METAPHOR. PARALLEL.
instalment. Samuel said .to all the by the angels, " To you is boin in the city of
people, "See him whom the Lord David a Saviour, which is Christ the Lord," Lut e
hath chosen: and all the people gave a ii. 11. Afterwards by the wise men, at Jem.
shout, and said, God save the King," salem ; and at Herod's court, by a star, and by
1 Sam. x. 24. the shepherds at Bethlehem.
VI. A King, after he is anointed VI. This did Jesus Christ in three eminent
and proclaimed, enters upon his go- cases: 1. In speaking comfortably to all his loyal
vernment. subjects, as you may see in Matt, v., at large. 2.
In giving laws, and expounding difficulties, as you
may see in Matt, vi., at large. 3. In bestowing his bounty upon the poor, releasing
prisoners that were bound, and in appointing an hospital for the sick.
VII. Kings (de jure) have a, VII. Jesus Christ hath a right to the highest
palace by right belonging to them, palaces in this world, as he was born heir to the
whether they are in immediate pos- universal Emperor, by whom he was at last ad-
session or not. vanced to the great palace of the highest heavens,
called the holy palace.
Vm. Kings have great attend- VIII. Jesus Christ, our great King, had the at-
ants belonging to their courts, though tendance of angels, who showed their allegiance,
they be not visible in all parts of and paid their homage and service at sundry
his dominions. s times, as there appeared 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," Matt. xxv. 31.
IX. Kings are invested with IX. Jesus Christ is invested with power, " All
power ; they have sometimes some power is given to me in heaven and earth," Matt
of them less at the first entrance upon xxviii. 18 ; though at the first entrance upon his
their kingdom than afterwards ; as kingdom, in the days of his flesh, his power did
David's was, who had but two tribes not appear so resplendent and glorious, as it will
at his entrance. hereafter.
X. Kings have many subjects, who X. Jesus Christ hath many subjects assigned
subscribe to their power. 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 sea, which obeyed
him.
XI. Kings have laws and rules to XI. Jesus Christ received commandment from
govern by. the Father, from which he would never swerve ;
and also published and established laws, to be ob-
served as rules of government to the end of the world, Matt, xxviii. 18, 19, 20.
XII. Kings, though they rule well, XII. Jesus Christ rules and governs so well,
are not loved and honoured by all, that his worst enemies could not, cannot charge
are often troubled with rebels, and him with evil ; yet they did not, do not love and
sons of Belial. 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, a man which hath told you the truth ; this did
not Abraham," John viii. 40, " Bring out those mine enemies," &c., Luke xix. 27.
XIII. Great Kings have large XIII. Jesus Christ hath great and large domi-
dominions, as Nebuchadnezzar, the nions, all power in heaven, earth, and hell. H e
golden head who was o rer an bun- is the Head of all principalities and powers i
dred and twenty-seven provinces. heaven, He is the Head of every man on earthi
and hath the command of all the infernal spirits
in hell, Eph. i. 21, Col. i. 18, 19, Eev. i. IS.
XIV. Kings have a prerogative XIV. Jesus Christ hath this great and high
in their own dominions, to make prerogative, to make peace, or to proclaim peace
peace and war when they please. to all the sons of men upon submission; and to
send a sword, where his j ust prerogative is resisted,
' BOOK II,]
CHRIST A KING.
361
METAPHOR. PARALLEL.
Into whatsoever house ye enter, first say, peace, if the Son of peace be there," &c.,
Luke x. 5, 6. " I came not to send peace, but a sword."
XV. Kings have a crown to XV. " Jesus Christ, that was made a little lower
wear, a sceptre to wield, and a than the angels, for the suffering of death, is
throne to sit upon. crowned with glory and honour," &c., Heb. ii. 9.
"The sceptre of thy Idngdom is a right sceptre," Heb.
i, 8. " As I have overcome, and sat down with my Father upon his throne," Kev. iii. 21.
XVI. Kings have the privilege XVI. Jesus Christ hath the Father and Holy
of a giand council, to advise with Spirit, without whose counsel he acteth nothing,
in matters of importance. 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," 1 John v. 7. Of this council
offenders are in danger, and to this council grand criminals are delivered up for punishment.
XVII. Kings have the privilege
and high prerogative of sending
ambassadors, to treat with states
and kingdoms about
affairs of
public 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.
XVII. Jesus Christ hath the peculiar preroga-
tive to send ambassadors. He sent the twelve
apostles to the world, who said, "We are ambas-
sadors for Christ," 2 Cor. v. 20. And he sent his
angel to the churches, to treat with them about
their present and eternal welfare : "I Jesus have
sent mine angel," &c., Eev. xxii. 16.
XVIII. Jesus Christ makes substitutes to this
end. " By him Kings reign, and princes decree
Justice : by him princes rule', and nobles, even all
the judges of the earth ;" these for the world,
Prov. viii. 15, 16, " 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 ;" Eph. iv. 8, 11, by this,
sbowing that he is supreme Head in all causes, ecclesiastical as well as civil.
XIX. Kings do vouchsafe secu- XIX. Jesus Christ saved the Gospel Church
rity and protection to their subjects before the destruction of Jerusalem, by giving
(sometimes,) by good counsel, and them counsel to fly upon the sight of signs ; and
eminent acts of providence. the legal church in the wilderness, by the con-
venient 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 Ms Church from Popish rage
and cruelty, in this and other nations.
XX. Kings have courts of ju- XX. Jesus Christ hath a high court of judi-
dicature, both high and inferior, for cature in heaven, where he judgeth emperors and
the punishment of offenders, according Kings,. that are out of the power and reach of a
to their rank and degree. human hand ; from whence he sends angels,
who are higher than they, to punish them for
pride and oppression ; as in the case of Nebuchad-
nezzar, who was by the holy ones cast from his throne, Dan. iv. 23, and Herod, who was
smitten by an angel for his pride, Acts xii. 23, and a lower court, where his Church, for
him, and in his name, judgeth delinquents of a low rank.
XXI. Kings have many and
great prerogatives, rights, privi-
and excellencies pertaining
them ; as to receive petitions,
pardon offenders ; to confer
honour, and give commissions; to
lave tribute paid, and keep an
exchequer; to shut out and scatter
wicked persons, and thereby be-
come a terror to them that do
e vil, and a praise to them that do
1, Horn. xiii.
XXI. Jesus Christ hath many greater preroga-
tives, rights, privileges, and excellencies per-
taining to him. 1. He receives petitions : " Lord
Jesus, receive my spirit," Acts vii. 59. 2. He par-
dons offenders : " The Son of man hath power to
forgive sins," Matt. ix. 6. 3. He confers honour :
" I thank Christ Jesus, who hath put me into the mi-
nistry," 1 Tim. i. 12. 4. He gives commission :
"Go ye into all the world." 5. He receives tri-
bute : the honourable women ministered 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
3 A
862
CHRIST A KING.
[BOOK n,
ef the Church, as he served Judas, and will shut them out of the New Jerusalem at the
last day. He scatters wickedness by. his laws and doctrine of holiness. He takes care of
his subjects, 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. 5 '
METAPHOR.
I. The Kings of the earth do not
create their subjects.
DISPARITY.
I. Jesus Christ, the King of kings, created his
subjects, both angels and men : " Whether they
be principalities or powers, things in heaven, or
things on earth, all things were made by him, and for him," Col. i. 16.
II. The Kings of the earth are H. Jesus Christ hath more than the strength of
naturally weak, and many ways de- an unicorn, is called the Lion of the tribe of Judah,
hath " All the treasures of wisdom and knowledge,"
yea, all fulness, Col. ii. 3.
III. Christ is a King made and set up immedi-
ately by God himself, who hath made him higher
than the Kings of the earth, and " Set him King
for ever upon the holy hill of Zion," Psal. ii. Ii.
" He hath exalted one chosen out of the people. 1 '
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 main-
tenance from others.
Y. 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 subtle politician; all his myste-
rious 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 ; " And having spoiled principalities and powers, he made a show of
them openly," Col. ii. 15, and was with a most majestic triumph attended to his throne in
heaven.
VII. But Jesus Christ being naturally and es-
sentially good, abides immutably so, is " The same,
yesterday, to-day, and for ever," Heb. xiii. 8.
n . . /
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 limit-
ed and confined to a certain part of
the earth.
VI. The Kings of the earth may
be over-reached in their politics, as
Solomon was by women.
VII. The Kings of the earth
may alter from better to worse, and
turn tyrants, as too many have
formerly done.
VIII. The Kings of the earth
may be tossed from their thrones,
and have their kingdoms taken
from them by an invincible force,
which they cannot withstand; as
in the case of Nebuchadnezzar, and
many others, Dan. iv. 31, 32.
VIII. But Jesus Christ is for ever set down at
the right hand of God, upon the throne of his ex-
cellency, and there will continue till the end of
time, till all his enemies shall be made his foot-
stool. He will overthrow the dragon with all his
infernal force, so that there shall be "no more
place found for them," Rev. xii. 8, and in a short
time will swallow up death in victory : " the last
enemy that shall be destroyed is death," 1 Cor. xv. 26.
IX. The Kings of the earth are IX. But Jesus Christ being raised from the dead
mortal, and must die : I " said, ye . by the glory of his Father, dies no more, " Death
hath no more dominion over him," I a'm he that
was dead, and am alive ; and behold, I live for
il 3)
evermore, and have the keys of death and hell,
Rev. i. 18. To him it is said, " Thy throne,
God, is for ever and ever ; a sceptre of righteous-
ness is the sceptre of thy kingdom," Heb. i. 8.
are gods, but you shall die like men,
and fall like one of the princes," Psal.
Ixxxii. 7.
Mors pulsat ceguo pede pauperum
Tabernas,
Regumq; Turres. Horat.
BOOK XL] cimisT A KING. 363
METAPHOR. DISPARITY.
X. The Kings of the earth, Xi Jesus Christ is highly descended, the imme-
even* the greatest and highest diate offspring of God, greater in point of pedi-
amongst them, are but the sons of gree that all the sons of nohles, called in scrip-
earth, earthly, very low and meanly ture the "Man of God's right-hand," his fellow,
descended, in comparison of Christ. Psal. Ixxx. 17. " He thought it no robbery to be
equal with God," Phil. ii. <3. " The second man,
Adam, is the Lord from heaven," 1 Cor. xv. 47. Therefore truly called the Lord of glory :
"Had they known him, they would not have crucified the Lord of glory," 1 Cor. ii. 8.
XI. The best and greatest honours XI. But Jesus Christ, the King of heaven,
and favours the Kings of the earth can confer honours, and enrich with such favours,
can confer on men, are temporal and as are everlasting : " With him are durable riches,
fading. an d righteousness." He hath promised " a crown
which never fadeth away," 2 Tim. i. 8.
XII. The Kings of the earth, in XII. But the Lord Jesus can destroy both the
their execution of wrath, and taking bodies and souls of men, whether Kings, or mighty
revenge, can but hurt and kill the ones of the earth, that are enemies ; and make
todies of their enemies ; the soul is them " Cry out to the rocks to fall on them, and
out of their reach. to the mountains 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, Rev. vi. 16.
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. Proclaimed. All which may chal-
lenge 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 " kiss the Son," &c., Psal. ii. 12.
III. 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 .unspeakable glory : "Which eye hath not seen, nor ear heard, neither hath it entered
into the heart of man to conceive, the things which God hath laid up for those that love
him," 1 Cor. ii. 9.
IV. Moreover, from hence we may infer, what the sad and miserable state of his ene-
mies will be without repentance, and the necessity of their submission to him, even em-
perors, Kings, princes, nobles, captains, armies, freemen, bondmen, even all both small and
great. He hath power to punish all treasons, rebellions, affronts, misdemeanors, and in-
dignities, 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." "His enemies shall
be clothed with shame." " All that hate him shall be confounded, and fly before him."
" They shall be like the dust, how great soever," Psal. ii. 5. " They shall call for the
rocks to fall on them, and to the mountains to cover them, from the face of him that sits
upon the throne, and from the wrath of the Lamb," Eev. vi. 16.
"V".: From hence we are taught to observe, that it is our duty,
1. To adore, reverence, and honour him,
2. To obey and keep his law.
3. To trust in him only for defence and protection.
4. To pray, that he would take to him his great power, and reign. blessed. Son of
Jpavid, 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 Potentate shall take to"
3 A 2
364 CHRIST A PKIF.ST. [BOOK n
him his great power, and obtain a full Possession of all his right. When the heavens
shall rain down righteousness, and out of the earth shall spring forth joy, Isa. . Ixi. U t
"' The mountains shall drop new wines, and the hills shall flow with milk. The light of
the moon shall be as the light of the sun, and the light of the Sun as the light of seven
days. The heavens shall rejoice over 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 fig-tree, and none make him
afraid. Peace to all the ends of the earth. Swords beaten into ploughshares, and spears
into pruning-hooks ; no nation lifting a sword against its neighbour, no levying war 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 places, 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 rejoice, and Judah shall be glad. It shall fare well with the whole creation ; for
the ox and the ass, that ear the ground, shall eat clean provender, winnowed with fan
and shovel. The effect of his kingdom shall be peace ; for the righteous shall flou-
rish, and have abundance of peace, and the fruit ,of it righteousness and assurance
for ever. For not only the people shall be all righteous, but " upon the bells of the horses
there shall be, holiness to the Lord," Zech. xiv. 20. And the ransomed shall come to
Zion, with everlasting joy upon their heads. They shall obtain joy and gladness ; and
all sorrow, heaviness, and sighing shall fly away : for as the earth bringeth forth her bud,
and as the garden flourisheth with things that are sown in it ; so shall the Lord God make
righteousness and praise spring forth before all the nations. Blessed be God.
CHRIST A PRIEST.
" For Tie testifieth, thou art a Priest for ever after the order of Melchisedec" Heb. vii. 17.
" For such an High-Priest becometh us, who is holy, harmless, undefiled, separate from sin-
ners, and made higher than the heavens" Ver. 26.
TYI'E. PARALLEL.
I. The High-priest was taken I Christ was of the race of Mankind, of the
from among men, but it behoved seed of David according to the flesh : " forasmuch
him'not to have any blemish, Lev. as children are partakers of flesh and blood,
xxi. 17. he likewise himself took part of the same ;" hut
was altogether pure, spotless, without the least
stain of sin, Heb. ii. 14, 15, and vii. 26, 28.
II. The Priest assumed not to II. " So Christ glorified not himself, to be made
himself this office, but was called an High-Priest ; but he that said unto him, thou art
to it of God, Heb. v. 4. They were my Son," &c. Acts xiii. 33. And in another place,
consecrated by imposition of hands, " thou art a Priest for ever," &c. Psal. ex. 4. The
when they were twenty five years Father invested him in this office : " Him hath God
old. Numb. viii. 24. the Father sealed," John vi. 27. He was baptized,
and the Spirit came down visibly upon him, wh en
he was about thirty years old.
HI. The Priests were anointed III. " Christ was anointed with the oil of glad-
with oil, and washed with water. ness above his fellows," Heb. ix. 9. " How God
" Thou shalt take the anointing oil, anointed Jesus of Nazareth with the Holy Ghost,
and pour it upon his head, and he and with power," Acts x. 38. He had also im-
shall wash his flesh in water," Exod. maculate sanctity and purity in him.
xxix. 7, Lev. xvi. 4.
IV. The Priest was gloriously IV. Christ was said to be glorious in his appa-
clothed ; " thou shalt make holy rel clothed with the divine nature as witha gaf-
garments for Aaron thy brother for ment ; he was adorned with \ perfect and complete
glory and beauty," Exod. xxviii. 2. righteousness, Isa. Ixiii. 1, 2.
BOOK II.]'
CHRIST A PRIEST.
365
TYPE.
V. The -Priest was to have a holy
crown upon his head, Exod. xxix.
6.
PARALLEL.
and
clean
to his Church, or his Kingship.
22, Col. I 18.
VI. The Priest's body
loins -were to be covered with
linen.
VII. The High-Priest bore the
names of the tribes of Israel upon
his breast, when he went in before
the Lord.
V. Signifying (saith Mr. Guild) the Deity of
Christ, which as a circle hath neither beginning
nor end; and the royal dignity, whereby he is
advanced to be the supreme Head in all things
See Goodwin's Moses and Aaron, Jer. xxiii. 5, Eph. i.
VI. Christ's humanity is clothed with true holi-
ness, which is compared to fine linen, clean and
white, Eev. xix. 8.
VII. The Lord Jesus, as our High-Priest, pre-
sents, or bears the remembrances of all his faith-
ful people upon his heart, when he appears be-
fore God to make intercession for them, Heb. vii.
25. . " He knows his own sheep by name," John x. 3.
VIII. The High-Priest had Urim VIII. Christ hath in him the perfection of true,
and Thummim upon his breast. light, beauty and holiness. Urim and Thummim
signified Christ's prophetical office, whereby he,
as a standing oracle to his Church, answers all doubts and controversies whatsoever.*
IX. The High- Priest had an en- IX. Christ is the real Antitype of this engraven
graven plate of gold : " Thou shalt plate, in likeness of a signet, holiness to the Lord,
make a plate of pure gold, and en- in that the Father hath actually communicated to
grave upon it, like the engraving of him his nature, who is the express image of his per-
son, a glorious representation of him to us, being
able to bear, and hath borne our iniquities : " The
Lord hath laid on him the iniquities of us all,"
Isa. liii.
it shall always be upon his forehead, that they may be accepted before the Lord," Exod.
xxviii. 36, 3d.
X. Aaron the Priest was Moses' X. Christ is the mouth of the Father to the
mouth to the people. sons of men; he is called " The word of God," Eev.
xix. 13, " God hath spoken unto us by his Son," Heb. i. 2.
a signet, HOLINESS TO THE LORD :
And it shall be upon Aaron's
forehead, that Aaron may bear
the iniquity of the holy things ; and
XI. The High-Priest 'was not
to marry a widow, a divorced woman,
nor an harlot, but a chaste virgin,
Lev. xxi. 14.
XH. The Priest's work was to
offer sacrifices for the sins of the
people: "For every High-Priest is
ordained to offer gifts and sacrifices,"
&c., Heb. viii. 3.
XIII. The Priest was to take the
blood of the bullock, and dip his
finger in it, and sprinkle seven times
the mercy-seat, &c. Lev. xvi. 14;
and likewise the blood of calves and
goats, and he sprinkled the book,
and all the people, the tabernacle, and
the vessels of the ministry.
XI. Christ's Church must be a pure virgin,
chaste, unstained with superstition 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 sa-
crifice for our sins : " He appeared to put away sin
by the sacrifice of himself. Christ was once of-
fered to bear the sins of many," &c., Heb. ix. 28.
XIII. As Christ was offered upon the cross
for the sins of mankind, as a propitiatory sacri-
fice ; 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. " Let us draw near with a true heart, in
full assurance of faith, having our hearts sprinkled
from an evil conscience," &c., Heb. x. 22, " For if
the blood of bulls and goats, and the ashes of an
heifer, sprinkling the unclean, sanctifieth to the
purifying of the flesh ; how much more shall the blood of Christ, who through the eternal
Spirit offered himself to God, purge your consciences from dead works, to serve the living
God?" Heb. ix. 13, 14; "But ye are come to mount Zion," &c. "And to Jesus, the
Mediator of the new covenant ; and to the blood of sprinkling, that speaks better things
ftan the blood of Abel," Heb. xii. 22, 24.
XIV. The Priest's garments XIV. Christ's righteousness remains for ever,
to remain after him, to clothe to clothe and adorn all true believers. It is the
* Goodwin's Moses and Aaron, p. 17-
366
CHRIST A PETE ST.
[BOOK n
TYPE.
and adorn his sons withal.
XV. The Priests were to
the trumpets, which (as Mr.
win observes) were twofold,
times an alarm to
sound
Good-
son) e-
war, sometimes
to- assemble the people, Numb. x. 4.
XVI. The Priests of the Lord
were to teach the law to the people :
" The Priest's lips should keep know-
ledge, and they should seek the law
at his mouth," Mai. ii. 7.
PARALLEL.
wedding-garment, whosoever hath it not, shall
be shut out of the marriage-chamber, and cast into
utter darkness, Matt. xxii. 12, 13.
XV. Christ sounds the great trumpet of the
Gospel, for the assembling and gathering toge-
ther of his elect to himself, from all the four quar-
ters of the earth ; and will sound an alarm at
the last day, to the general judgment. "The
trumpet shall sound, and the dead shall be raised,"
&c., 1 Cor. xv. 52.
XVI. Christ is the great Teacher of God's
law; it is he that gives us the knowledge of sal-
vation, that " Guides our feet into the way of
peace," Luke i. 79. "We must seek the law, i. e.
the mind and will of God, at his mouth, who shows
us plainly of the Father. His tabernacle is only
standing ; not Moses', not Aaron's, not Elias's, but Jesus' s : " This is my beloved Son, hear
him," Matt. xvii. 4, 5. He is the last and only Teacher sent from God.
XVII. The Priest was to judge XVII. Christ is Judge concerning the plague of
of the plague of the leprosy, and to every man's heart, what sin is deadly, and what
pronounce clean, or unclean. not. Though there is no sin venial, as the papists
affirm, yet there is much more danger and evil in
some sins, than in others. As for example, it is worse to have sin in the affection, than
in the conversation ; to love it, than to commit it. The best of saints have not been with-
out sin .; infirmities have attended them, yet they loved them not. It is a loathsome thing
to a true believer : " That which I hate, that do I," Rom. vii. 15. * The Priest was to
pronounce a man utterly unclean, 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 choose and love that which
is evil, Christ the High-Priest, in his word, pronounces such unclean. When men approve
not of God's ways, because they forbid, and give no toleration to their beastly lust and
sensuality, and from hence secretly despise religion in the strictness of it ; these surely
have the plague in their heads.
XVIII. The Priests under the XVIII. The Lord Jesus makes and anoints
law made and anointed kings, many to be kings ; for besides his acting towards
Jehoiada the Priest, and his sons,
anointed Joash king of Judah, 2
Chron. xxiii. 9 11.
XIX. The
point officers
Priests were to ap-
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 Uzziah, 2 Chron. xxvi. 20.
XX. The Priests of the Lord were
to bless the people.
XXI. The High-Priest only
went into the holiest of all, and
that not without blood, to make
atonement.
men, in bringing of them to their thrones and
kingdoms, as it is said, " By me kings reign,"Prov.
vii. 15 ; he makes all his saints " kings and Priests,
and they shall reign on earth," Rev. v. 10.
XIX. Christ hath the absolute power of ap-
pointing what officers should be in his Church:
" He" gave some apostles, some prophets, some
evangelists, some pastors and teachers," Eph. iv. 11-
Those that make any other spiritual office or of-
ficer, than Christ hath ordained, will be found
grand criminals in the great day.
XX. Christ was sent to " Bless the people hy
turning every one of them from the evil of their
ways," Acts ii. 26, to give pardon, yea, the Holy
Spirit, and eternal life, to as many as believe on him-
XXI. Christ entered into heaven itself alone
for us, as Mediator, through the merit of his pre-
cious blood, shed to make atonement once for all,
" There to appear in the presence of God for us,"
" Neither by the blood of goats and
Heb. ix. 24.
calves, but by his own blood, he entered in once into the holy place, having obtained eter-
nal redemption for us," Heb. ix. 12.
XXII. The High-Priest only XXII. Christ only makes the prayers of the
* See Mr. Bur: ongh's spots of the godly, p. 43, 44.
BOOK II-]
CHRIST A PRIEST.
367
TYPE.
made the perfume for burnt-offer-
ings ; 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, the slayer shall
return to the land of his possession,"
Numb. v. 28. By the High-Priest's
death an atonement was made for
him, saith Mr. Ainsworth.
XXIV. " The High-Priest brought
the bodies of those beasts (whose
blood was brought into the sanctuary)
to be burnt without the camp," Heb.
xiii. 11.
PARALLEL.
saints to come up into the nostrils of God, through
his own mediation, as sweet incense ; Kev. viii. 3 ;
and no other prayer must be made to God, but
such only as the High-Priest directeth us in, Matt.
vi. 810.
XXIH. Christ's death makes an atonement
for all guilty sinners, that fly to the spiritual city
of Kefuge, not for the man-slayer only, but for
the adulterer, drunkard, and murderer also ; all,
whoever they be, that take hold of God in Christ
by a lively faith, are set at liberty, and for ever
delivered from the avenger of blood and all
spiritual thraldom whatsoever.
XXIV. " Jesus also, that he might sanctify the
people with his own blood, suffered without the
gate, that so we might from thence go forth unto
him without the camp, bearing his reproach," Heb.
xiii. 12.
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," Heb. vii. 28.
DISPARITY.
I. Christ sprung of the tribe of Judah, and
not after the order of Aaron, but after the order of
Melchisedec. "Wherefore the priesthood being
changed, there is of necessity a change of 'the
whole law," Heb. vii. 12.
. II. Christ was made a Priest with an oath :
" By so much was Jesus made a Surety of a better
covenant," Heb. vii. 22.
III. But Christ is an High-Priest without in-
firmity : " For the law maketh men High-Priests,
which have infirmity ; but the word of the oath,
which was since the law, maketh the Son, who is
consecrated for evermore," Heb. vii. 28. " For
such an High-Priest became us, who is holy, harmless, undefiled, separate from sinners,
and made higher than the heavens," Heb. vii. 26.
IV. The Priests under the law
offered up sacrifices of sin continu-
ally^ "Every Priest standeth daily,
ministering or offering often the same
sacrifices, which cannot take away
sins," Heb. x. 11.
IV. " Christ having offered up but one sacri-
fice for sin, sat down at the right-hand of God."
Nor yet that he should offer himself often, as the
High-Priest entereth into the holy place, for
then must he have often suffered since the foun-
dation of the world ; but now at the end of the
world hath he 'appeared to take away sin, by the
sacrifice of himself," Heb. ix. 26. " Christ once suffered to bear the sins of many," &c.
" By one offering he hath perfected for ever them that are sanctified," Heb. x. 14.
The Priests under the law
offered up the bodies of beasts, and
it was impossible that the blood of
"ills and of goats could take away
Sm 5 or purge the conscience, or make
the comers thereunto perfect." Hence
it is said, there was a " Eemembrance
for sin every year," Heb. x. 13.
V. Christ offered up his own body, which was
the Antitype of all those legal sacrifices: "By
which we are sanctified, through the offering up
the body of Christ once for all," Heb. x. 10.
Those sacrifices cleansed only ceremonially : " The
law made nothing perfect, but the bringing in of
a better hope did," Heb. vii. 19. " Christ's
blood, who through the eternal Spirit offered
God, purges the con-
" The blood of Christ
himself without spot to
science from dead works, to serve the living God," Heb. ix. 14.
cleanseth us from all sin," 1 John i. 7. . .
VI. The High -Priest . under the VI. "Christ, because he continueth for ever, hath
had a successor; there were an unchangeable Priesthood," Heb. vii. 24 He hath
, because they were not suffer- none, needeth none, can have none to succeed him
368
CHRIST A PJUEST.
[BOOK
METAPHOR.
ed to continue by reason of death,"
Heb. vii. 23.
VII. The Priest under the law,
and the sacrifice, were two things.
VIII. The Priest under the law
entered into the holy place, by the
blood of bulls and calves.
IX. The Priest under the law
offered sacrifices only for the
Jewish nation, or Israel according
to the flesh.
DISPARITY.
in the Priesthood, " seeing he ever liveth," and
hath taken the whole work upon himself, being i^.
finitely able and sufficient to discharge the whole
trust reposed in him.
VII. Christ is both Priest and sacrifice. The
Divinity, or eternal Spirit, offered up the humanity
as an acceptable sacrifice unto God.
VIII. " Christ entered into the holiest by his
own blood, having obtained eternal redemption for
us," Heb. ix. 12.
IX. Christ offered up a sacrifice both for Jews
and Gentiles. " He is a propitiation for our sias,
and not for ours only, but for the sins of the whole
world," 1 John ii. 2.
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-co-
venant doth excel 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 con-
sist ; some of which, for the sake of the weak, 1 shall reiterate in this place. The Priest
under the law was a mortal man ; Christ God-man. Those Priests were sinners them-
selves, 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 sacrificesVere 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 cloth both.
III. Moreover, this reprehends such as slight and invalidate the meritorious sacrifice of
Christ, and accounts 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 covenants 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 Komish church, that
continues to offer up fresh sacrifices for sin ; as if Christ had not offered up a sufficient sac-
rifice 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 con-
tinuing 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 Church's
preservation and stability : "He ever liveth to make intercession for us," Heb. vii. 25.
And every believer may from hence go with confidence unto him in all their concerns, for
relief and succour, who himself is said to be " touched with the feeling of our infirmities,"
Heb.iv.15.
But this of Christ's offering once for all, and continuing a Priest for ever, the Rhemish
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 sacrifice for the quick and the dead, is detected from hence to be a blas-
phemous, execrable, and pestilent error ; and by no means are they able to make the offer-
ings and sacrifices made by their Priests as Christ's successors, to hold good in any case, or
consonant to God's word. Which further to evince, we shall here cite a page of Dr-
Owen's, on Heb. vii. 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
B OOK II.] CHRIST A PRIEST. 369
m ay well be so, seeing undoubtedly they are irreconcilable. 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,
nee ita quisquam Caiholicus loquitur, si l>ene and circumspecte loqui velit, saith JEstius.
But it is openly evident, that some of them are not so circumspect as JEstius would have
them, but do plainly affirm, that Peter was Christ's successor. A. Lapide indeed affirms,
tli at Peter did not succeed unto Christ, as Eleazar did unto Aaron, because Eleazar had
tie Priesthood in the same degree and dignity with Aaron, and so had not Peter
with Christ ; but yet that he had the same Priesthood with him, a Priesthood of the same
kind, he doth not deny. .
" That which they generally fix upon is, that their Priests have not another Priesthood,
or offer another sacrifice, but are partakers of his Priesthood, and minister under him, and
so are not his successors, but bis vicars ; which I think is the worst composure of this dif-
ficulty 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 subor-
dination 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, though he abide a Priest
still, and although the office still continue the same unchangeable : so God, in the
government of the world, makes use of judges and magistrates, yet is himself
the supreme Rector of all. But this pretence 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 office 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 ofi'er him in sacrifice every day, as partakers of the
same Priesthood with him, which is indeed not to be his substitutes, but his succes-
sors, and to take his office out of his hand, as if he were dead, and could henceforth
discharge it no more: for they do not appoint Priests to intercede in his room, be-
cause they grant he continueth himself so to do, but to offer sacrifice in his stead, be-
cause he doth so no more. Wherefore if that be an act of Priesthood, and of their
Priesthood, as is pretended, it is unavoidable that his Priesthood is passed from htm
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 pri-
vilege, that none could take their office upon them, nor officiate in it, whilst they were
alive ; but although Christ abideth for ever, yet, according to the sense of these men, and
their practice thereon, he stands in need of others to officiate for him, and that in the prin-
cipal 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
f the mass-Priests alone, who must therefore be honoured as the successors of Christ,
else be abhorred as his murderers; for the sacrifice of him must be by blood
death.
" The argument of the apostle, as it is exclusive of this imagination, so it is cogent
to this purpose; for so he proceedeta : that Priesthood which change tli not, but
*s 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 trans-
Hussion of it from, one uuto another, -was an effect of weakness and imperfection.
-A-nd the Jews grant, that the frequency of their change under the second temple
Was a token of God's, displeasure. But thus it was not with the Priesthood of Christ,
W ui ch never changeth, and that of Aaron, which was always in a transient succession,
"^d the reasons he gives of this contrary state of these two Priesthoods, do greatly
enforce the argument: for the first Priesthood was so successive, because the Priests
3 E
370
CJTRIST A PROPHET.
BOOK
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 un-
changeable, 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 nature is capable
of."
CHRIST A PROPHET.
57.
" A Proyjhet is not without honour, save in his own country," Matt. xiii.
" And they glorified God, saying, that a great Prophet was risen among them," Luke vii. 16.
" The woman said unto him, Sir, I perceive thou art a Prophet" John iv. 19.
" For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto
you, like unto me," &c. Acts iii. 22.
IT is a common and received principle among all that are truly godly, that Jesus, the Son
of the Highest, stands in a capacity of King, Priest, and Prophet to his Church, and so he
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 following.
METAPHOR.
1. A Prophet is a mouth to others,
to speak forth what is the sense
and mind of God to them: "And
the Lord said unto Moses, See, I
have made thee a God unto Pharaoh,
and Aaron thy brother shall be thy
Prophet, and speak unto Pharaoh,"
Exod. vii. 1.
n. A Prophet speaks hot 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, as
Samuel did Saul, and as Nathan did
Solomon, 1 Sam. x. 1, 1 Kings i. 25.
IV. A Prophet gives direction
for cleansing from uncleanness, or
leprosy. " The servants of Naaman,
came near, and spake unto him, and
said, My father, if the Prophet had
bid thee do some great thing, wouldest
thou not have done it ? How much
rather then, when he says unto thee,
wash and be clean," 2 Kings v. 13.
V. A Prophet was to pray for
the people, as the proper work
of his place ; hence Samuel saith,
" God forbid that I should sin against
the Lord, in ceasing to pray for you,"
&c., 1 Sam. xii. 23.
parable union, John xvii. 9, 15, 17, 21
2. He prayeth for his enemies; " Fat!
PARALLEL.
I. Jesus Christ is the mouth of God, who
speaks forth his mind and will unto the sons of
men. " God, who at sundry times, and in
divers manners, spake in time past unto the fa-
thers, hath in these last days spoken unto us by
his Son/' Heb. i. 1, 2. " The words which I
speak are not mine, but the Father's that sent
me," John xiv. 24.
II. Jesus Christ speaks not of himself, (as he.
was man,) but the word of God came to him, to
direct him what he should speak : " I speak not
of myself," John xii. 49. " The revelation of
Jesus Christ, which God gave unto him, to show
unto his servants things that must shortly come
to pass," Rev. i. 1.
III. Jesus Christ doth anoint others, and in-
stall them into office, of whom it is said, "we
have received an unction from the Holy One, that
teacheth all things," 1 John ii. 20. " I thank
Jesus Christ, who hath put me into the ministry."
IV. Jesus Christ gives direction for cleansing
from all uncleanness, both in respect of body and
soul ; " he said to the leper, I will, be thou clean, 1
&c. Matt. viii. 3, 4. " And when he saw the
lepers, He said unto them, go, show yourselves to
the priests ; and it came to pass, that as they went
they were cleansed." " Now are ye clean through
the word which I have spoken to you," John xv.&
He doth not only direct, but giveth cleansing 1
" Having washed us from our sins in his
blood/' Rev. i. 5.
V. Jesus Christ did eminently answer the
of a good Pmophet, in praying for the people-
1. For his friends : " I will pray the Father,
and he shall give you another Comforter," 3ohn
xiv. 16. (1.) That they may be kept from evil-
(2.) That they may be sanctified through the
truth. (3.) That they may be brought to an -
. Nay, more than this,
ier, forgive them, for they know not what they <
BOOK
II.]
CHRIST A PEOPHKT.
o-i
METAPHOR.
PARALLEL.
VI. A Prophet, though ever so VI. Jesus Christ, though he was the greatest
good or great, is slighted by his own and best of Prophets that ever was sent to the
neighbours and people; he is with- children of men, yet was he slighted by his own
out honour in his own country, Matt, 'people, and rejected by his near neighbours : " He
xiii. 57. came unto his own, and his own received him not,"
John i. 11. " Is not this the carpenter's son, whose
father and mother we know," &c.
VII. Jesus Christ was ordained, and sent of
God to do the work and office of a Prophet : " I
came not of myself, but the Father sent me." " He
was faithful to him that appointed him, as Moses
also was," Heb. iii. 2.
VII- A true Prophet is ordained
of God, is sent forth to do that work
and business : " Before thou earnest
out of the womb, I ordained thee to
be a Prophet unto the nations," Jer.
i. 5.
VIII. A Prophet is anointed to
do and perform the work proper to
his place ; as it is said, " Elisha, the
son of Shaphat, thou shalt anoint
to be a Prophet," 1 Kings xix. 16.
me to preach the Gospel to the poor,'
IX. A Prophet is the leader and
V1H. Jesus Christ is anointed to be a Prophet,
and to perform the work proper to his place ; as
it is said, ' ' Because thou hast loved righteousness and
hated iniquity, therefore God, even thy God, hath
anointed thee with the oil of gladness above thy
fellows," Heb. i. 9. " The Lord God hath anointed
" &c. Luke iv. 18.
IX. Jesus Christ is the Leader or Guide of -his
guide of the people, as it is said, by people, called the Forerunner and Captain of our
a Prophet, " the Lord led Israel out salvation. " He shall feed his flock like a Shep-
of Egypt. herd, and gently lead those that are with young,"
&c., Isa. xl. 11. " Behold, I have given him for
a Witness to the people, a Leader and Commander to the people," Isa. Iv. 4.
X. A true Prophet ought to be" X. Jesus Christ ought to be believed. God
believed : " Believe his Prophets, so commands all men to hear him, and unless they
shall you prosper," 2 Chron. xx. 20. believe in him, they shall die in their sins. " For
Moses truly said unto the fathers, a Prophet shall
the Lord your God raise up unto you, of your brethren, like 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," Acts iii. 22, 23.
XI. A Prophet bears witness to
Ithe truth: " To him give all the
| Prophets witness," Acts x. 43.
A Prophet is a man of
, a Servant of God, and knows
secrets, Jer. xliv. 4, Ezek.
xxxviii. 17, Dan. ix. 6, Amos iii. 7.
XI. Jesus Christ did bear witness to the truth g
he witnessed a good confession before Pontius
Pilate, and is called the " Faithful and true wit-
ness, and first-begotten from the dead."
XII. Jesus Christ is a man of God indeed, a
Servant of God, whose meat and drink it was to
do his will, and one who knew all the Father's se-
crets : " No man hath seen God at any time, save the
only- begotten Son of God, which is in the bosom of
the Father, he hath declared him," Matt. xi. 27.
XIII. Jesus Christ hath excelled all that went
before him in this respect. He was not applauded
upon, in respect of faith and doctrine : by the people only, who said he was a teacher
' And that the Church is built upon come from God ; that " He taught like one that
the foundation ' of the apostles and had authority, and never man spake like him,"
Prophets," Eph. ii. 20. Matt. vii. 29 : but he was commended as one fit
to be heard by God himself, and that with an
audible voice from heaven, " This is my beloved Son, hear ye him," Matt. iii. 17.
_ This great Prophet of the Most High hath, in pursuit of his prophetical office, laid a
iir foundation for the Church to build upon, in these great and most important points :
I- He hath set forth God in the excellency of his nature, and perfections. He hath told
ns > 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.
The Prophets of God laid
foundation for the Church to build
3B2
372 CHRIST A PROPHET. [BOOK Q
2. He hath set forth himself as Mediator, the immediate object of faith, and to
followed in his life and doctrine : " Another foundation can no man lay," 1 Cor. iii.
3. He hath confirmed the Holy Scriptures, as the rule of "Worship, directing men to
them for the regulation of their hearts and lives. " Search the scriptures," John v. 39.
" It is written in your law," &c. And to the young man, that would know what he should
do to inherit eternal life, he said, "How readest thou?" &c.
4. He hath set forth the world to come, in the glory of it, as the reward of w
ship, telling them that there is a kingdom to be given, and, " The pure in heart shall
see God."
METAPHOR. PARALLEL.
XIV. The work of a true Pro- XIV. Jesus Christ hath not only, as the Author
phet is, to perfect the work apper- of our faith, laid a sure foundation for us to
taining to the Church, as well as build upon; but, as the Finisher thereof, hath
to lay the foundation of it : "He store of gifts and graces to bestow, which he hath
gave some Prophets, &c., for the promised to give down ; and hath also proposed
perfecting of the saints," &c., Eph. such examples and precepts touching all the par-
iv. 11, 12. ticularities of our duty, which, if followed, can-
not miss of perfecting, and making the Church
complete. " Be merciful, as be ye perfect, as your heavenly Father is perfect." " Love
one another : walk as you have me for an example ; and what you would that men should
do to you, that do unto them : this is the law and the Prophets."
XV. Prophets are to be exam- XV. Jesus Christ was the most perfect copy
pies to others : " Take my brethren, to write by, the' best example to conform our
the Prophets for an example," lives unto, that ever our eyes beheld, or that ever
James v. 10. appeared. 1. In this unparalleled meekness, hu-
mility,, self-denial, and contempt of this world. 2. His unwearied patience under afflic-
tions and sufferings. B. His zeal and forwardness to do good, even to the worst of his.
enemies.
XVI. Prophets gave forth scrip- XVI. Jesus Christ hath given' forth scripture by
ture by the inspiration of the Holy the glorious power of the Holy Ghost, which are
Spirit, for men to have recourse to the four Evangelists, and all the Epistles ; and as
at all times, for quickening, com- to the book of the Apocalypse, he hath so con-
fort, and instruction in righteous- firmed it, that he hath made it damnation to any
ness : as it is written in the Prophets. that shall add to it, or diminish from it, Bev.
" According to the scriptures of the xxiii. 18, 19.
Prophets." " The prophecy came
not in old time," &c., Acts vii. 41, Rom. xvi. 26.
XVII. Prophets do not only ex- XVII. Herein Jesus Christ hath completed his
pound and show what is past, and work as a Prophet. He did expound to his clis-
already fulfilled, but foretell and pre- ciples what was written in the law of Moses, in
diet things to come, (which they all the Prophets an din the Psalms, concerning himself,
did more or less) as a proper part of And not only so, but he foretold them things that
their work. were yet to corne to pass ; as the destruction of
Jerusalem, and the captivity of the Jews. He did
not conceal, but plainly told, that there should be a day of distress, such as had not been
since they were a nation. And soon after his ascension, sent his angel to signify to his
servant John, for the teaching all his churches, many things that are, and shortly should
come to pass, Luke xxi., Matt, xxiv., Mark xiii., Kev. i., as,
1. The rise, reign, and ruin of the last beast.
2. The suffering of the Church in the wilderness, during his reign. .
3. The glory, grandeur, horrid wickedness, and fearful overthrow, of mystica'
Babylon.
4. The going forth of the everlasting Gospel into all the world.
5. And lastly, his own coming in glory, with _the New Jerusalem, the holy angels, ai
all saints, to solemnize the last and dreadful judgment.
BOOK H-]
CHRIST A PBOPHET.
373
METAPHOR.
I. ALL other Prophets, besides
Christ, were inspired by Christ.
The Prophets searched what man-
ner of time the Spirit of Christ was
in them, 1 Pet. i. 11, by which he
" Preached to the spirits in prison." 1
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
begin the holy books, that were
to be the perpetual rule of faith
and practice ; they told us of di-
vine things but in part.
DISPARITY.
I. JESUS Christ received not the Holy Spirit by
measure, but hath the fulness of the Godhead
dwelling bodily in him. " For in him dwelleth
all the fulness of the Godhead bodily," Col. ii. 9.
Pet. iii. 19.
II. Jesus Christ came as the sum of their pro-
phecies, to fulfil them, and complete what they
foretold. " This is he, of whom Moses in the law,
and the Prophets did write," John i. 45.
III. Jesus Christ did finish and complete the
holy books, which are to be the perfect and com-
plete rule of faith and practice to the end of the
world. He showed 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 ?" Heb. ii. B.
IV. But Jesus Christ spake of the Father, as he
had seen Mm, and conversed with him, heard his
words, and was- in his bosom, before he came
down among us in the likeness of man, and con-
firmed his doctrine by many immediate and
mighty miracles. " No man has seen God at any
time, but the only-begotten Son, that is in the bosom of the Father, he hath declared him,"
John i. IS, Matt. xi. 27. " The things that I have heard of him, I speak unto you," " If
I had not done amongst them the works which none other man did, they had not had sin ;
but now they have both seen and hated both me and my Father," John xv. 24.
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 1 And
the Prophets, do they live for ever?"
Zech. i. 5. "What man is he that
liveth, and shall not see death ?
Abraham is dead, and the prophets,"''
&c., John viii. 52.
V. Jesus Christ abides in his Prophetical office
still, that is of like continuance with his Kingly
and Priestly office ; as he abides a Priest continu-
ally, so a Prophet. He is with his Church, to
lead it, and guide it, to the end of the world, as
himself saith, " And lo, I am with you always, even
to the end of the world," Matt, xxviii. 20.
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 Prophet ; none like Mm that went before Mm, or should come after him : " The
Son of God, Emmanuel, God with us," Matt. i. 23.
II. This informs us also, how exceeding useful our Lord Jesus Christ, as a Prophet,
is to his Church ; having completed what others left undone, showing 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 see the absolute necessity the Church has of such a Prophet,
without whom the people would have sat in darkness, 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 declared, 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 doc-
trine 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 despise his minis-
ters : it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for
them," Matt. x. 15.
374
CHBIST A SHEPHERD.
[BOOK u.
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 migh-
ty miracles, and sealed it with his own blood.
CHRIST A SHEPHERD. .
I am the good Shepherd" &c. Eyw E///,/ o TTO/^V -uxXot, John x. 11.
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 ano-
ther.
III. A Shepherd marks his
sheep, whereby they are distingu-
ished from others.
Rev. vii. 3, 4. " Set a mark upon the
sealed in their foreheads and hands, 1.
IV. A Shepherd feeds his sheep,
he leads them to green pastures,
and springs of water : " Should not
the Shepherd feed the flock " Ezek.
xxxiv. 2.
V. A Shepherd preserves his
flock, he takes care they do not
feed in unwholesome 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,
fought with a lion and a bear, 1 Sam.
xvii. 26, 37.
IX. A Shepherd is very tender
of his flock, will not over-drive
them, takes special care of the lambs,
and those that are weak and feeble,
Gen. xxxiii. 13.
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 notice of every
particular saint ; he knew Moses by name. He
knows their wants, their sufferings, their weak-
nesses, 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,
by which they are distinguished from the world,
men that mourn," Ezek. ix. 4. Christ's sheep are
For distinction. 2. Secrecy, '>. Security.
IV. Christ ' ' Feeds his flock like a Skepherd," Isa.
xl. 11, Psal. xxiii. 1, 2, John x. 3 ; his great care
is to put them into good and fat pastures, and lead
them by the still waters, Isa. xlix. 10, Prov. viii. 6,
and iv. 2, Jer. iii. 15 ; he gives them good doctrine,
" Feedingthem with knowledge and understanding."
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
teachers, &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."
Acts ii. 47. " Glory to God in the Church, through-
out all ages," Eph. iii. 21.
VII. The Lord Jesus frequently assembles his
people together, and will not allow any to straggle
abroad, or be like lambs in large places : " Exhort
one another daily," &c. Heb. x. 25.
VIII. Christ laid down his life for his sheep,
exposed himself to great sorrows and miseries for
their sakes, and engaged with the cruelest of ene-
mies, 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 accom-
plish, Jer. v. 26.
IX. Christ is exceeding tender of weak and fee-
ble Christians. " He shall gather the lambs with
his arm, and carry them in his bosom, and gently
lead those tlkt are with young," Isa. xl. H-
" Strengthen ye the weak hands, and confirm the
feeble knees," Isa. xxxv. 3.
B 90K IT.]
CHRIST A SHEPHEED.
375
XI. A Shepherd heals the diseases
of the sheep. " The diseased (saith
God to the Shepherds of Israel) have
ye not strengthened, neither have ye
healed that which was sick," Ezek.
xxxiv. 4.
XII. A Shepherd judges between
thrust .and shoulder him out of the
fold, the shepherd takes notice of it,
and accordingly orders such who do
the wrong.
METAPHOR. DISPARITY.
X. If a Shepherd has lost one X. Christ, the good Shepherd, came to seek and
sheep, or one lamh is gone astray, save that which was lost ; his great design is to
he will seek it, and when he hath bring home sinners, and such as have gone astray,
found it, he brings it home with a- as David, Peter, and other saints have done,
bundance of joy, saying to his neigh- When he finds them mourning for their sins, how
hours, " Kejoice with me, for I have is he pleased ! He takes up the lost sheep upon
found my lost sheep," Luke xv. 5, 6. his shoulder, as it were, carries it upon the power
of his grace and love into the sheep-fold with joy,
Luke xv. 1, 2, 3, &c.
XI. Christ binds up the broken-hearted, restores
sight to the blind, and sets at liberty them that
are bruised ; he pours in oil and wine into the sin-
ner's wounds. " I will bind up that which was
broken, and will strengthen that which was sick,"
&c., Ezek. xxxiv. 16.
XII. Christ judges between member and mem-
sheep and sheep, between fat and lean ber, between one saint and another. And if any
ones ; and if any push the weak, and oppress and injure his fellow Christian, or if the
hurt or wrong his fellow, or would rich wrong the poor, or the strong the weak, and
retain their right, or would jostle them out of the
church, Christ takes special notice of it, and will
reward them accurdingly ; " I will destroy the fat
and the strong, if they repent not." " The Gen-
tiles exercise lordship, and their great ones usurp
authority ; but it shall not be so among you." Mark x. 42. " Diotrephes, who loveth
to have the pre-eminence among them, receiveth us not," 3 John 9, 10. "' I will re-
member his deeds," Col. iii. 25. " He that doth wrong, shall receive for the wrong."
XIII. The Shepherd watches over XIII. Christ continually keeps a strict watch
his sheep, because of the dangers that over his people, his eye is never off them ; " I will
might otherwise befal them in the keep it night and day," Isa. xxvii. 3. In this
night : " And there were in the same night of darkness, how happy are we, that the
country Shepherds, abiding in the good Shepherd hath his eye upon, and watches his
fields, keeping watch over their flock threatened flock, since so many Roman wolves are
by night," &c., Luke ii. 8. abroad !
XIV. Shepherds are to give an ac- XIV. Christ gives the Father an account of all
his sheep: " Of all those that thou hast given me,
I have lost none, but the son of perdition," John
xvii. 12.
XV. Christ hath loved us, and washed us from
our sins in his own blood, Rev. i. 5. It is his
blood that " cleanses us (through faith) from all
sin," 1 John i. 9.
XVI. Christ is wonderfully pleased to see his
people grow in grace, and in the fruits of the Spirit :
" Hereby is my Father glorified, that- you bring
forth much fruit," John xv. 8.
XVII. A Shepherd, if he sees one XVII. Christ, if he sees any evil, infected, and
or more of his sheep are infected with corrupted members in the church, that may en-
a ay distemper, so that they may clanger the rest, he gives command to purge them
endanger^ the rest, he separates such out, or separate them from the church, by the righte-
^^ censure thereof, 1 Cor. v. 1, 2, 3, Tit. iii. 10.
XVHI. Christ will make a plain decision at the
last day. He will separate the godly from the
wicked, as a Shepherd separates the sheep from
the goats, Matt. xxv. 32.
XIX. A Shepherd leads his flock XIX. Christ hath the like care of his flock; he
to some sweet shady place, where he is as " the shadow of a great rock, in a weary
^akes them rest at noon, when the land," by his gracious promises, and protection in
suu shines hot. the day of persecution.
count 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 subject to
contract.
XVI. A Shepherd delights much
to see his sheep and lambs thrive.
.^j xj-1. UJLLlv JL
from the flock.
XVIII. A Shepherd separates the
sheep from the goats.
376 CHRIST A SHEPHERD. ' [BOOK H.
METAPHOR. DISPARITY.
I. OTHER Shepherds are generally I. CHRIST'S sheep are all his own by creation; ,
hirelings ; they keep other men's his by free donation of the Father ; his by election;
sheep, and not their own. " You have not chosen me, but I have chosen you,"
John xv. 16. They are his by purchase or redemp.
tion : he bought them with the price of his own blood.
II. All other Shepherds are no II. This Shepherd is the Son of God ; never
more than men, and generally poor, was there such a Shepherd in the Church before,
and of a mean race or descent. nor ever shall arise after him : " He thought it no
robbery to be equal with God." Phil. ii. 6. .
III. Other Shepherds may fail in III. Christ is called the Wisdom of God, and the
skill or care, or may want power to power of God, 1 Cor. i. 24. His bowels, covenant,
help and save their sheep from dan- and faithfulness, will not suffer him to forget or
ger, when the lion or wolf comethl neglect his flock. He is able to drive away all
the beasts of prey, with his voice can make tie
fiercest lion tremble ; he can make the devils fly, and restrain the wrath of man, and
powers of darkness, at his pleasure.
IV. Other are Shepherds of a few IV. Christ is the great Shepherd of the sheep,
sheep, or a few particular flocks. He is called Great, Heb. xiii. 20, 1 Pet. v. 4 ;
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 ; it is false of the Pope, but true
of Christ. All the sheep or flocks that live, or ever lived, were and are his. 4. Great,
iii 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. Other Shepherds are but sheep V. Christ is the Shepherd of shepherds. The
themselves ; nay, and if his, they patriarchs, prophets, and apostles themselves, and
cannot have greater dignity conferred all ministers of the Gospel, are Christ's sheep, and
upon them. under his charge and keeping.
VI. Other Shepherds may lose their VI. Christ will lose none of his sr.eep. He is
sheep; they maybe diseased, rot, and able to cure all their diseases, and to keep them
perish, and they cannot help them. from perishing, Psal. ciii. 3. " My sheep hear my
voice, and they follow me, and they shall never
perish, neither can any man pluck them out of my hand," John x. '28.
I N Ji' E R E N C E S.
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-lived, or subject to death, as other -Shepherds are:
" He ever lives," &c., Heb. vii. 25.
2. Believers may say with David, " If Christ be their Shepherd, they shall not lack,"
Psal. xxiii. 1.
3. Let other Shepherds remember they are but Christ's servants, Christ's deputies, and
must be accountable to bin*, 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 yourselves, whether you be his sheep, or no ; his sheep know his voice from
the voice of strangers : see more under the metaphor of sheep.
7. Take heed you do not straggle from the fold, and refuse the guidance and conduct of
this Shepherd.
8. Enquire where this Shepherd feeds his flock, and where he makes them rest at noon.
Cant. i. 7.
BOOK n.]
CHRIST THE BRANCH.
377
CHRIST THE BKANCH.
" / will bring forth my servant, ike Branch" Zech. iii. 8.
" Behold the man whose name is the Branch," Zech. vi. 12,
THE Hebrew word rraa, and the Lathi word, Germen* do metaphorically signify Christ.
The Greek interpreters translate it, *To?wjy, and the Vulgate 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 sense, as
the root nns showeth.
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. " I
will cause the Branch of righteousness to grow up unto David :" Jer. xxxiii. 15, Hence he
is said to be a " Branch out of the stem of Jesse," Isa. xi. 1. And this is according to
the apostle, where he mentions, that God sware unto David, " That of the fruit of his loins
according to the flesh, he would raise up Christ to sit upon his throne," Acts ii. 30. And
upon this account Christ is called the " Son of David, and the offspring of David," Eev.
xxii. 16.
How fitly Christ may be compared to a Branch, we shall note under three or four
particulars.
METAPHOR.
PARALLEL.
1. A Branch hath a root or
stock from whence it proceeds.
H. A Branch is of the same na-
ture with the stock and root from
whence it naturally proceeds.
I. Christ, as concerning the flesh, proceeded
from Abraham, Jesse, David, Mary, &c., Kom. i.
3, Mark vi. 3.
II. Christ is really and truly man, and hence he
is called the "seed of the woman," Gen. iii. 15,
and the seed of Abraham, &c., Gen. xxii. 18, and
" made of a woman, made like unto us in all
things, sin only excepted." " Forasmuch as the children are partakers of flesh and blood,
he also himself likewise took part of the same, Heb. ii. 14.
IH. A Branch partakes of sap and III. Christ partook of nourishment from the
nourishment from the root. virgin not only in the womb, but afterwards :
" Blessed are the paps that thou hast sucked, Luke
xi. 27, and xxiii. 29.
IV. Christ, the Son of man, being the real off-
spring and son of David according to the flesh, is
the glory of all David's race, and of the whole
church of God in general, Matt. xxii. 45, Kev.
xxii. 16.
IV. A Branch, or the Branches
of a tree, are the glory of a
tree.
INFERENCES.
1. This may serve to refute 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, and made of a woman," Gal. iv. 4, upon no
other account thaa 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," Heb. ii. 16, that there should be a Saviour for fallen man, and none for
fallen angels.
3. This shows 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.
* Leigh. Ciit. Sacra, p. 435.
3 C
378 CHRIST THE WAT. [BOOK ny
CHRIST THE WAY.
" / am the Way, &c. No man can come to the Father, lut ly me," John xiv. 6.
" I AM the "Way," &c. "Way is taken properly or metaphorically. In the latter sense
divers things are so called : viz.
The law or word of God, Psal. cxix. 1.
The doctrine of the Gospel, Acts xix. 9.
The secret counsel of God, Rom. xi. 33.
The conversation of the godly, Psal. i. 1.
The works of God, Job xl. 1 9.
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 attain-
ment 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 thi-
ther-; 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. PARALLEL.
I. A Way to attain to any thing I. There is an absolute necessity of a Christ,
or place that we greatly desire, and for without him, favour and reconciliation with .
long after, is necessary, without God the Father cannot be obtained, Acts iv.
which our end and desire can never 12, " The Jews^ who. followed after righteous-
he accomplished. ness, attained it not, because they sought it not
by faith, they stumbled at that stumbling- stone,"
Rom. ix. 31, 32.
II. A Way must be assigned by II. Jesus Christ is assigned or appointed by the
the public legislators of a king- great Law-giver of heaven and earth, to be the
dom, when it is wanting, and ap- Way to happiness, who saw a Saviour was want-
pears absolutely necessary. ing, and such an one was necessary to bring man
to glory.
III. A Way that is assigned must III. Jesus Christ is made known by the Gospel,
be also made known, or else how in which are plain directions how to find the "Way.
should men do to find it, and walk God saw it necessary to send his servants, to pro-
in it ? claim and make known salvation : " How shall they
believe on him whom they have not heard ? and how
shall they hear without a preacher ?" Rom. x. 14.
IV. A Way is useful upon divers IV. Jesus Christ is useful and necessary to all
accounts, indeed to all enterprises, enterprises, viz., 1, To honour : " To as many as
whether it be for the obtaining of received him, to them gave he power to become
honour, riches, peace, health, or length the sons of God," John i. 12. 2. To riches:
of days. " Riches and honour are with me, yea, durable
riches, and righteousness." 3. To peace : " He is
our peace, who hath made both one," &c., Eph. ii. 14, " In me ye shall have peace." 4.
He is health, strength, and length of days : " He that believeth on me shall never die."
V. Ways lead from one place or V. Christ, the spiritual Way, leads from sin
city to another. to grace ; out of iSatan's kingdom to his own
kingdom, from Egypt to Canaan.
VI. Ways are free for all ; none VI. Christ is a Way free for all sinners, Matt.
are forbid to travel in-such aud such xi. 28, 29. The partition- wall is now broken
common Ways and roads. down, Jews and Gentiles, rich and poor, young
and old, male and female, may freely walk in
.BOOK II.]
CHEIST THE WA.Y.
379
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.
this Way, Eph. ii. 14. None are forbid to come to Christ,, to believe in him, and to lead
a holy life.
VII. Great care was to be taken VII. God, in his infinite grace and favour, hath
under the law, that the Ways to taken care to remove all impediments and stum-
the cities of refuge should be made bling-blocks out of the sinner's Way. The Way
STDOothandplain;allstumbling-blocks is plain and easy to men of understanding, Isa.
and impediments were to be removed, Ivii. 14, Hos. xiv. 9. It is but falling in love
and they were to be thirty- two cubits with God and goodness, and accepting of a Sa-
broad. W ays ought not only to be viour on Gospel terms, which are not hard : " My
laid open, and made known, but also yoke is easy and my burden is light," Matt. xi.
made passable, and easy to travel in. 28, 29. It is possible for the greatest of sinners
to be saved. The Way is well trodden ; the pa-
triarchs, prophets, apostles, and all the godly,
walked in this very Way. It is made very smooth ; the weakest traveller 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 ;
" There is no other name given under heaven,
whereby we must be saved," Acts iv. 12. Whoever
refuse Christ, and life through him, let their confi-
dence be never so great, it will deceive them, and their hope will prove like the spider's web.
X. Men are glad when they come X. Poor sinners greatly rejoice, when through
to the end of a long journey. 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 atoned and made peace by his own blood, and thereby he is a
blessed Way for us to the Father, and as he is a Priest to intercede 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 ene-
mies, 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 ap-
pointed.
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 rejoiced to see my day, &c." John viii 56. (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
the fall ; his blood is called the blood of the new covenant. " By a new and living
ay ," &c., Heb. x. 20.
3. Christ is a sure and certain Way ; no man ever missed heaven, that rightly sought it
this Way.
4. Christ is a safe Way ; there is protection, guidance, and safe direction in him.
5. Christ is an easy Way ; his yoke is easy, his commands are easy, Matt. xi. 30.
A here is strength, and supplies of all things necessary, afforded to all that walk in him.
3 c2
380
.CHRIST A ROCK.
{BOOK
6. Christ is a comfortable Way. There is sweet company, all friends 'and brethren, and
no enemy walks in. this way ; besides, there are excellent 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. It is a Way of God's devising and finding out. ;
10. It is a costly Way: it- is-" a cheap Way to us, but dear to God; it cost him the part-
ing with his own beloved Son, and Christ the price of his precious blood.
METAPHOK.
. I. Other Ways lead only to ex-
ternal places and privileges.
II. Other Ways lead to a place,
but they are not that place to which
they lead. ;
HI. Other ways are sometimes out
of repair, and unfit for travellers.
DISPARITY.
I. Christ leads to the blessed,' immortal,
and eternal God, heaven, and lasting happi-
ness.
II. Christ and the Father are one ; he is the
end of a saint's journey, as well as the Father,
John xiv. 11, 1 John v. 7.
III. But Christ is a Way never out of repair,
nor unfit for sinners to walk in.
TV. Other Ways have no life in IV. Christ is a living Way; he is a speaking,
them, nor cannot preserve the travel-
ler from death and danger.
directing, animating, and quickening Way; he
preserves from death and danger, Heb. x. 20.
IN F E K ( E NOES.
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 he had barred 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 itself.
2. We may infer from hence, that the salvation of the elect ^ one and the same, hence
called common salvation, Jude '6.
3. It shows 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 reproves those who 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, ! value Christ, he is all in all, he is everything to believers ; you can
never overvalue precious Jesus.
CHEISTAEOCK.
" The RocJc of Israel spake to me" &c., 2 Sam. xxiii. 3.
" Upon this Rock will I build my Church" Matt. xvi. 18.
" And that Rock was Christ," 1 Cor. x. 4.
THE Lord Jesus is compared to a Bock.
METAPHOR.
I. A Bock is a firm and an im-
moveable thing, good for a foun-
dation : "I will liken him unto a
man that built his house upon
a Rock," &c., Luke vi. 47, Matt.
vii. 24. That which is built upon
a Eock, stands sure in a tempestu-
ous and stormy season : " The rain
descended, the floods came, and the
PARALLEL.
I. The Lord Christ is a firm and sure foun-
dation : "Upon this Eock will I build my
church," Matt. xvi. 18. " Behold, I lay in Zion
for a foundation, a stone." " Other foundation
can no man lay," 1 Cor. iii. 11. The church being
built upon Christ, the gates of hell shall not pre-
vail against it. Whosoever lays the stress and
structure of his salvation upon this foundation,
the power of hell and rage of devils shall
BOOK n.]
CHBIST A BOOK.
381
blew, and beat upon the house,
it fell not."
II. Eocks in ancient times were
made use of for habitations ; people
dwelt in them, as well as built upon
them; they hewed out houses or ha-
bitations in Rocks, Isa. xxii. 16, and
xlii. 16, Jer. xlviii. 28.
III. A Bock is Locus excelsus, an
high place; though they have their
root low and deep, yet their tops
being high and soaring, are lifted
far above the surface of the earth.
power and sovereignty, having absolute
IV. Eocks being high, or emi-
nent places for height, they are
exceeding useful to take pleasant
prospects; from hence one may
see afar off : " From the tops of the
Eocks I see him," saith Balaam,
Numb, xxiii. 9.
V. Eocks are strong, and were
made use of for defence; they are
cannon-proof; no fortifications like
some Eocks ; they are impregnable :
David for security came into a Eock,
1 Sam. xiii. 6.
VI. Eocks are durable, perma-
nent, and lasting ; there is no re-
moving a Eock; they grow not
weak with age, but continue the
same from one generation to ano-
ther.
VII. Eocks yield honey : " Out of
the Sock with honey would I have
satisfied them," Psal. Ixxxi. 16, and
elsewhere it is said, " he gave them
honey out of the Eock."
VIII. Eocks yield the purest
water, most pleasant springs pro-
ceed from them. No water, says
the naturalist, is so clear, as that
which comes crystallized through
Eocks.
IX. Precious stones and jewels
are but as it were the sperm, the
spawn, or (as philosophers would
have them) the sweat of Eocks. All
rich mines of gold and silver (as is
evident from that in Job) are in and
among Eocks,
V. Eocks yield oil : " The Eocks
poured me out rivers of oil," saith
Job, Job xxix. 6. And in another
place it is said, God made Israel to
"suck honey out of the stone, and
oil out of the hard Eock," Deut. xxxii.
13.
never be able to subvert and destroy. This made
the apostle to break forth in that holy triumph,
Eom. viii. 31, &c.
II. God in Christ is a believer's spiritual habi-
tation ; they, like the dove, make their nest in
the clifts of the Eock, Psal. xe. 1, and xci. 9, " He
that dwelleth in love, dwelleth in God," 1 John
iv. 16. See Habitation, Dove, &c.
HI. Christ, our Eock, is high in respect of the
dignity of his Person ; he is the high God. He was
lower than men in the state of his humiliation, yet
far higher and more glorious than the angels. He
is high in respect of his dwelling-place, being ex-
alted far above all heavens ; high in respect of his
dominion over devils, angels, and men.
IV. He that by faith ascends upon the top of
this spiritual Eock, 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 Eock Christ.
V. God in Christ is the godly man's Eefuge.
He that makes God his defence, or flies to Christ
for refuge, needs not fear devils, nor wicked men,
nor what all the powers of hell can do unto him,
Psal. Ixxxix. 26, and xciv. 22.
See Strong-tower.
VI. The Lord Jesus hath the stability of a
Eock in him. He is the Eock of ages; " The same
yesterday, to-day, and for ever ;" he grows not
weak ; as his years, so his strength decays not. -
VII. All sweet peace and comfort proceed from
the Eock Christ, 2 Pet. i. 4. His promises are
" sweeter than honey, or the honey-comb," Psal.
xix. 10.
VIII. That celestial stream, spring, and river
of comfort, viz., the Spirit, proceeds from the
throne of God, and the Lamb, Eev. xxii. 1. From
this Eock, saith a worthy writer, the clear
and crystalline streams of living water bubble
forth.
IX. In Christ are hid all the treasures of wis-
dom and knowledge, all the graces of the Spirit,
(which are compared to, but far more excellent
than gold, pearl, or precious stones) are only to
be found in this spiritual Eock.
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 unc-
tion from the Holy One. No oil like that which
comes from this Eock.
382 CHRIST A FOUNTAIN. BOOK I
METAPHOR. PARALLEL.
XI. Rocks afford a very sweet and XI. Christ is as " The shadow of a great Roclj
refreshing shadow in hot countries, to in a weary land ;" he keeps off all the hot scorch.
- weary travellers. ing beams of the wrath of God, and hell.
See Apple-tree.
XII. Rocks are dangerous to XII. Christ is a Rock of offence, many stumble
stumble at, or to fall on, especially at him, and fall on him, and some fall from him,
to fall from. When men get up all whose state is very sad: for when men fall
almost to the top of a high and from this Rock, having gotten up very high by
mighty Rock, and suddenly through a speculative knowledge, and profession, they fall
want of care fall down, such are suddenly to the lowest hell.
broken to pieces, and perish inevi-
tably.
METAPHOR. DISPARITY.
I. Rocks, though they abide I. Christ abides for ever and ever, he being
and last long, yet are not ever- styled the Rock of ages,
lasting.
H. Rocks in many respects are II. Christ, the spiritual Rock, is very fruitful,
"barren, useless, and unprofitable and every way exceeding profitable,
things, yield no fruit ; seed that falls
upon a Rock comes to no maturity : " some fell upon a Rock," &c.
III. Rocks are part of the coarsest III. Christ is of the highest and best of beings,
and grossest element; they are but he that made and formed the elements, and gave
earth, condensed and congealed into a being to all creatures and things, who, though
massy senseless lump. called a Rock, yet is the Lord from heaven, and a
quickening 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 hole's
moth.
4. When you are down in the valley, and the waters swell, and threaten to overflow
you, get with David by faith and prayer upon the Rock that is higher than you.
5. Prize the Rock ; precious water, honey and oil flow from it. 1. It is a rich Rock,
2. It is a living Rock. 3. It is an invincible Rock. 4. It is a feeding and fattening Rock.
5. It is a Rock of pearls and diamonds. 6. It is an eternal Rock.
6. When you see a great Rock, think of Christ.
7. Build all your hopes of happiness upon it ; let your anchor be so cast, as to take
hold of this Rock.
CHRIST A FOUNTAIN.
(C
(I
They have forsaken me, the Fountain of living waters" &c. Jer. ii. 13.
In that day there shall be a Fountain opened," &c. Zech. xiii. 1.
AMON& the many things Christ is compared to in the holy scripture, to set forth his tran-
scendent excellency, beauty, usefulness, and perfections, this of a Fountain is none of the
least, it being a most profitable metaphor.
METAPHOR. PARALLEL.
I. A Fountain is the spring and I. From God, as from a Fountain, that great
head of a river ; from thence waters and glorious river of the Spirit flows; " It proceeds
issue and stream forth : it is the rise out of the throne of God, and the Lamb," Rev. xxii.
and beginning of springs and waters, 1. Hence Christ is compared to a Fountain, as
Gen. vii. 11. well as the Father, Jer. ii. 13 : 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," Psal. xxxv.
i. 9.
BOOK
CHRIST A FOUNTAIN.
383
METAPHOB.
H. A Fountain implies abun-
dance of water : " I will open Foun-
tains in the midst of the valley," Isa.
xli. 18> that is, fulness or store of
water; it denotes plenty.
III. A Fountain is very tenaci-
ous, a place fit, dense, hard, and well-
compact, to retain the water, leaving
some certain passage, to let its water
out in an orderly manner.
PABALLEL.-
II. Christ hath abundance, yea, a fulness of
grace and Spirit is in him, he received it not bj
measure, John i. 14, 16. " He is given to be the
Head over all things to the Church, which is his
body, the fulness of him that filleth all things,"
Eph. i. 22, 23. There is abundance, nay, a re-
dundancy 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 passages, as conduit-pipes,
viz., ordinances and promises, which through the help of the Spirit let out divine grace
and comfort, in a gracious and orderly manner, to all his saints.
IV. A Fountain, when the pas- IV. Christ is a Fountain opened, Zech. xiii. 1.
sage, or vent is open, lets out its He hath made a passage or vent, by assuming
water freely. man's nature, and dying on the cross, to let out
his grace and spiritual blessings 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 : "Whosoever will,
let him take of the waters of life freely," Rev. xxii. 17. '_
V. Jesus Christ filleth the humble soul with
goodness; he delights in the lowly heart. The
lofty mountainous spirits, or dry heathy souls,
retain not the water of life ; they cannot receive
the 'things of the Spirit, 1 Cor. ii. 14. " He resisteth
the proud, but giveth grace to the humble," James
iv. 6.
VI. Jesus Christ, by letting forth his Spirit,
and heavenly grace, into the humble and lowly
heart, maketh it very fruitful in holiness and good
works. The churches of Christ, like low mea-
abide barren and unprofit- dows, near the Fountain, whose waters continually
flow, are always green and flourishing, 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 forbidden to come to Christ. The
poor, and " He that hath no money," (no worth or
righteousness in him) is invited to come to these
waters, Isa. liv. 1.
VIII. The water in this spiritual Fountain,
Christ, is pure, clear as crystal ; there is no mud,
nor the least mixture of any defilement in it, Rev.
xxii. 1, 2. Men have endeavoured to foul and
pollute the doctrine of Christ, and his ordinances,
which flowed from him ; but truth in itself, in the
Fountain, is still the same, and cannot be corrupted.
IX. Many Fountains are deep, IX. Jesus Christ is a deep Fountain. "We read
m en may swim in them ; it is hard of the " deep things of God ;" Christ's riches are
to find a bottom. 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. Fountains are pleasant and X. Christ is a delightful and pleasant object.
delightful to behold ; it is a lovely There is no Fountain so lovely to the sensual eye,
thing to see, and abide by Foun- as Christ is to the eye of faith. He is called " A
tains of water; they beautify and Fountain of gar dens," or the garden-swelling Foun-
V, Fountains always empty
themselves into low places ; they
love to glide in the valleys of the
earth: "He sends his springs into
the valleys," Psal. civ. 10.
VI. Fountains, by letting out
their water into valleys, meadows,
and low ground, make them very
fruitful, when mountains, and high
grounds
able.
VII. Fountain -water is -usually
common to all the poor, and he
that hath no money may partake
of it ; none are forbidden to come
to. a Fountain.
VIII. Fountains yield pure and
unmixed water. Streams are some-
times muddy, they may be defiled;
but Fountain-water is clear, fair, and
Without filth.
384
CHRIST A FOUNTAIN.
[BOOK u.
METAPHOR.
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 delights
of the sons of men, Eccl. ii. 6.
XL Fountains are places good
to wash and bathe in, and have
been made use of in former times
upon that account.
XII. Fountains do not send out
sweet water and bitter, nor fresh
and salt ; that which is good, and
bad proceed not from the same
Fountain, James iii. 11.
XIII. Fountains are 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 runnings
and Sowings 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, cis-
terns may be broken, and let the
water run out; but the water in a
Fountain, abides the same and is
lasting.
FOUNTAIN.
I. FOUNTAINS are beholden to
some other thing (as the sea, springs,
and vapours,) for their waters are
not from themselves.
II. Fountains only contain earthly
and elementary water.
III. Other Fountains cannot heal
distempers or diseases of the soul ;
but few have that virtue in them as
to heal the body.
IV. Fountains cannot give life,
though they may help to preserve
and maintain it.
V. He that drinks of the water of
other Fountains may thirst again.
PARALLEL.
tain or Fountain of the gardens, as Mr. Ainsworth
reads it, Cant. iv. 15. The Church is a garden
Christ is the Fountain that waters it ; and how
pleasant is a Fountain in a garden ! "At his right
hand there are pleasures for evermore," Psal. xvi. 11.
" And thou shalt make them drink of the waters of
thy pleasure, Psal. xxxvi. 8, 9.
XI. Christ is the soul's only bath ; in this Foun-
tain sinners must wash, if ever they would be
clean : it is his blood that " Cleanses us from all sin,"
I John i. 7. Hence he is said to be " A Fountain
opened for sin and for uncleanness," Zech. xiii. 1,
XII. There is nothing unsavoury in Christ, no-
thing bitter nor brackish in him ; whatsoever flows
from this Fountain is sweet and good ; every drop
of this water is as sweet as honey.
XIII. Christ is able and sufficient to fill and sa-
tisfy 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 Fountain,
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," John vii. 37.
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 Foun-
tain is ever the same, never loses its lively virtue
and efficacy; the waters that flow from hence,
have the same operation that ever they had.
DISPABITr.
I. Jesus Christ is God, and as so considered
hath all fulness originally and independently iu
himself, being Superintendent 'over all creatures,
he that made heaven and earth, the sea, the Foun-
tains 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. It is opened
for sin, and uncleanness, of the inward man more
especially.
IV. Christ giveth life to men, yea, a threefold
life : 1. Natural life. 2. Spiritual life. 3.
Eternal life. He raises from the dead, and quick-
ens whom he will; hence called our life, Col.
iii. 3, 4.
V. But he that drinketh of the water that flows
from Christ, this living Fountain, shall thirst no
more, John iv. 14.*
* What is meant by thirsting no more, is opened elsewhere.
BOOK II.]
CHRIST A
385
METAPHOR.
DISPAKITY.
yi. Other Fountains may be VI. Christ cannot fail of his fulness ; he can-
filled and stopped up, as the well not be stopped up by the skill of men nor devils ;
. , _ * , 1 * T _ _ _ .. _____ __ I." 1 iT T j .___._ j.l .
that Abraham's servants digged;
or however the streams may be
stayed.
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 heinous and defiling nature ; it is called
here uncleanness, and such uncleanness that is not easily washed off.
II. Behold the exceeding greatness of God's love, and of the love of Christ, to
polluted manMnd, in providing such a Fountain to wash their souls, their defiled souls
in.
III. Be sure, that G-od's people shall never want sufficient means for inward cleansing
and purification.
IV. How inexcusable are those that die in their filthiness under the Gospel. If Naaman,
after the prophet directed him to wash in Jordan, had returned without washing, who
would have pitied him- if he had died a leper ? Sinner, who would pity thee, if thou
refusest to wash and be clean?
V. Let polluted and unclean sinners come to this Fountain, and for "their further en-
couragement, observe these following motives and considerations.
1. There is abundance of filth in thy heart and life, which must be purged and washed
away, or thou must perish.
2. There is no Fountain can wash away thy sin but this ; all soul-cleansing is by
Christ's blood. All the legal purifications pointed to the spiritual purgation by Christ's
blood ; the like does baptismal washing ; the outward washing of the body, signifies the
inward washing by faith in this Fountain, Heb. i. 3, John xvii. Rev. xv.
3. This Fountain can wash and heal thee, whatever thy uncleanness and sickness is ;
it cleanses from the guilt of sin, and from the filth of sin also, Isa. liii. 4, 5, Bom. iii. 24,
I Cor. i. 2.
4 This Fountain is opened ; which expression signifies, (1.) The willingness of Christ
to accept and embrace poor sinners. (2.) It shows the clearness of Gospel-revelation,
above the legal. Non. duUto, &c., saith Calvin : I do not doubt but by this word he shows
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 veiled under many types, shadows, and
ceremonial washings ; the stone is now removed, that lay upon the mouth of the well. (3.) It
shows the readiness and easiness of access, which is afforded to poor shiners to come to Christ.
5. Consider the multitude of sinners that have been cleansed by Christ.
f j. Consider the multitude of sins in every one shiner 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
u pon the mercy of God without having an eye and respect to Christ's blood ? What
do-all those less, that never come, though very guilty and unclean, and often invited to
this Fountain ? Let the opening of this Fountain move thee to open thy heart.
Exhortation. To love him who hath washed thee, to be thankful, to believe, to be
humble, and deny thyself. Whenever thou seest a Fountain of water, think upon Christ,
the spiritual Fountain. ' - .- - '
Consolation. Here is comfort, a Fountain of comfort for poor saints : thou hast a filthy
Fountain in thee ; here is a sweet one to cleanse thee : thou hast a filthy Fountain ; here
*s a clear and crystal one, to bathe and wash thee. Christ is more able to cleanse, than
S1 Q is to defile. Barest thou say, that thy filth is greater than this Fountain can wash
away? o soul, Christ can wash the black-a-moor white. Remember, whatever Satan
sa ys, this Fountain is open.
3 B
386
CHKIST THE HEAD.
[BOOK i Xi
CHKIST THE HEAD.
" Not holding the Head," Col. ii. 19.
THE Son of God is very often in the holy scriptures called an Head, and may be so fo r
divers considerations.
1. In respect of angels, he is the Head of all principalities and powers, Eph. i. 21.
2. In respect of man, the whole race of man ; the Head of every man is Christ, 1 Cor. xi. 3.
3. In respect of the powers of the world ; he is the Head of kings and princes, and all
the powers of the earth.
4. He is the Head of the Gospel-building: "The stone which the builders rejected,
the same is become the Head-stone of the corner," Acts iv. 11.
5. He is the Head of the body, the church, which alludes to a natural Head, and doth
agree therewith in divers respects ; of which take these examples, Eph. i. 22, Col. i. IS.
METAPHOR.
PABALLEL.
I. The Head is the highest part
of the body, more loftily placed than
all the rest of the members.
I. The Son of God, as he was higher by birth
than men, yea, than the greatest of men, kings,
and mighty potentates of the earth, &c., so is he
by place and office : " God hath anointed him with
the oil of gladness above all his fellows, and set him over the works of his hands," Heb. i. 9.
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 of the
church.
III. Jesus Christ, as a public Person, and Head
of his church, is Receiver-general, and com-
mon treasury of the whole body. Whatsoever
came originally from God, for the good and be-
nefit of the church, is lodged in Christ as Media-
As David said, "All my springs are in thee," Psal. Ixxxvii.
7, so may the Church say of Christ, " "We beheld his glory, as the glory of the only-be-
gotten Son of God, full of grace and truth," John i. 14. " It pleased the Father, that in
him should all fulness dwell," Col. i. 19.
II. The Head is the seat of the
senses. There is the eye to see,
the ear to hear, 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
rest of the members.
man :
there for the
tor, and Head of his church.
IV. The Head doth transmit,
or cause to be transmitted, by way
of communication, all the sup-
plies accruing to all other parts of
the body, whether it be ease from
pain, by application of comfort, &c.
IV. The Son of God doth transmit, or cause
be transmitted, by way of communication, all the
supplies of the mystical body, whether it be peace
of conscience, ease for soul-pains, by an appli-
cation of his blood, and Spirit to comfort. It is
by him, that the whole body, by joints and bands,
have nourishment admistered one to another, as
knit together in all parts, and increasing with the increase of God, Col. ii. 19. " Of his ful-
ness have all we received, and grace for grace," John i. 16.
V. The Head is the very foun-
tain of strength, and cunning po-
licy, so signified concerning the ser-
pent: "He shall bruise thy Head,"
&c., Gen. iii. 17.
VI. The Head is the place
where burdens are carried, &c.
Three baskets were on the baker's
Head, Gen. xi. 16.
iniquities of us all," Isa. liii. 6.
V. The Son of God is the fountain of strength
to his church ; it is said, " All power is given to
him," Matt, xxviii. 18. "I can do all things,
through Christ that strengthens me," Phil. iv. !#
VI. Jesus Christ was a man of labour, that
carried our burdens for us in divine respects:
the burden of temptations from Satan and the
world fell upon him ; the burden of persecution,
even to death itself. " The Lord laid on him the
BOOK
CHRIST THE HEAD.
387
METAPHOR.
PARALLEL.
VIE. The Head is the seat of
sorrow ; there it is received and
centred, Gen. xlii. 38.
VIII. The Head receives the
hand of blessing from the Father,
Gen. xlviii. 18.
IX. The Head receives the con-
secration of God, both in case of
Nazarite and high-priest, Lev. xxi.
VII. The Lord Jesus was a man of sorrows,
and acquainted with grief, Isa. liii. 3, 4. There
was no sorrow like his, it was heaped upon him
even to perfection.
VIH. The Lord Jesus is the man of God's
right-hand, made strong for himself, upon whom
the blessing is conferred by the Father, as a to-
ken of good to the whole church : " In him all
the families of the earth are blessed," Eph. iii. 15.
IX. Christ, the holy and spiritual Head, re-
ceived the consecration of God ; for he was fill-
ed with the Holy Ghost from the womb, and as
10. The anointing with oil (or the a perfect Nazarite continued y separate until his
holy unction) was upon the Head, baptism, at which, time the holy anointing being
whereby the whole man became upon him in a visible manner, did furnish him for
sanctified, and set apart for God, his ministry, and fit him to be a Priest unto God ;
Numb. vi. 7. 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 hath sanctified and sent into the world," &c., John x. 36, " Who
through the eternal Spirit offered himself to God."
X. The Head beareth the glo- X. The Son of .God not only beareth the glory
ry, whether it be the holy mitre, of priesthood, but the highest glory of his Fa-
and sacred crown, appertaining to tiler's house, which consists of Kingships, &c.
the priest, Exod. xxix. 6 ; or the " Thou art a priest for ever, &c., We see Jesus
royal diadem appertaining to secular made a little lower than the angels, &c., crowned
princes, and crown of gold, Psal. xxi. 3. with glory and honour," Heb. ii. 7, 9, v. 6.
XI. The Head is the principal
object of envy and fury, most
threatened and struck at, and re-
ceives the signs of death. Jeze-
bel threatened the Head of Elisha,
2 Kings vi. 31. The wife of Heber
struck at the Head of Sisera, Judges
v. 26. The beast appointed for sin-
offering was to have hands laid
upon the Head; this was a sign of
death.
XII. The Head is the subject
of humility. When men have been
much affected with some great
^ing, they put earth upon their Heads.
1 Sam. iv. 12.
XI. Christ was the principal object of envy
and hatred. The devil envied him, the Jews
hated him without cause, Herod threatened him.
One while they waited to kill him ; at another
time they led him to the brow of the hill, that
they might cast him down headlong to destroy
Mm ; 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 public sa-
crifice : " He died for our sins, according to the
scriptures. Christ our passover is sacrificed for us."
XII. The Lord Jesus was a subject of great
humility, much affected with God's providences,
and men's wickednesses. He wept when Laza-
rus died. Christ wept, when the Jews rejected
him to their own destruction, Luke xix. 41,
and, 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. But notwithstanding all, the XIII. And so is Jesus Christ the glory of God,
Head is the glory of the man. the glory of his church. She glories in him:
" His Head is as the most fine gold." " He is alto-
gether lovely. This is my beloved, and this is my friend, O ! daughters of Jerusalem," Cant.
v - 16.
- The Head showeth the XIV. Christ, being in all things like unto us,
greatest signs of pity and sympa- sin only excepted, hath showed no small signs
thy to the poor, distressed., and af- of pity and sympathy, as one touched with our
Dieted members. infirmities, as appears both before he left the
r f\
388 CHRIST THE HEAD. [BOOK jf
world, and since. 1. He comforts them by good words and promises ; he will no
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., John xiv. xvi. xvii., Acts ix. 4.
METAPHOR. PARALLEL.
XV. The Head is the govern- XV. The Son of God, as Head of the Church,
ing part of the whole man ; the eyes, hath the government on his shoulders : his mem-
the ears, the hands, the feet are all bers hear his voice, and keep his commandments,
governed by the Head. and his commandments are not grievous unto them.
XVI. The Head loves the body XVI. Jesus Christ loves his Church, yea, all his
that belongs to it, and is concern- members. He died to save and redeem them,
ed night and day for its prosperity.! 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. " 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," Eev. i. 5. " I go to prepare a place for you. If I go away, I will
come again, and receive you unto my Father, that where I am, you may be also."
XVH. The Head receiveth re- XVII. The Son of God receiveth reverence
verence and respect, love and^honour, and respect, love and honour from the Church,
from the body and the members. and all its members, when others despise him,
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 though now they see him not, yet believing,
they rejoice with joy unspeakable, and full of glory," 1 Pet. i. 8. He is precious in their
esteem : his name is as ointment poured forth.
METAPHOR. DISPARITY.
I. The natural Head is joined I. The Son of God, the mystical Head, is
but to one numerical and physical body, joined to many numerical and physical bodies:
he is not only head of angels, even of all princi-
palities and powers, but of all men in some sense ;
arid to the Church, and every true member thereof, in a more special and peculiar sense ;
" 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. The natural head is joined II. Jesus Christ is joined to the mystical Head,
to the physical body, by fleshly bonds by spiritual and more lasting bonds ; as the bond
and ligaments ; veins and sinews, of voluntary choice, or promise, and invisible
nerves and arteries, &c. union. " Ye have not chosen me, but I have cho-
sen you. Because I live, you shall live also, that
they also may be one, as thou Father, and I am one. I in them, and thou in me, that
they may be made perfect in one."
'III. The natural Head is some- HI. The Son of God is never sick, but always
times sick, being liable to many in a capacity, not only to help a sick body on
distempers of very dangerous con- earth, but also against all disease ; much more
sequence, as apoplexies, &c., and, permanent than the angels of God, dwelling
being so, it cannot help the body. where sickness cannot approach : '* Neither shall
there be any more sickness or pain."
IV. A natural Head doth many IV. But the Son of God is the Angel of God's
times fall asleep, and so becomes in- presence, and made the keeper of Israel, who
sensible, and incapable of securing neither slumbers, nor sleeps.
its body and members, at that junc-
ture of time.
V. A natural Head is weak, and V. The Son of God is not weak, wants no
wants help itself; for there is no help from other men, in respect of any arts or
BOOK '
CHBIST- A 'GARMENT FQ~R SANCTIFICATION.
389
METAPHOR.
man so wise, but may receive addi-
tions from others, and doth so in all
arts and sciences: yea, the angels
themselves have made known to them
by the Church, the manifold wisdom
of God, and are in some respects
charged with folly.
VI. A natural Head may afford some
small help to the body, but cannot
bless what it affords.
DISPAKITY.
sciences whatsoever: for if the first Adam had
such strength of wisdom and knowledge as to give
names to all things, suitable 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 knowledge."
VI. The Son of God can not only afford suitable
help to the body, and members, but can bless the
help to them, bless society and communion, bless .
word and sacraments, bless lenitives and corro-
sives, rod and staff, make all things work together
for good, Eom. viii. 28.
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 dis-
troyed themselves in the very attempt ; " He spoiled principalities." Whoso shall fall
upon this Head of the corner, shall be broken to pieces. " He bruised the head of the
combatant," Gen. iii. 16.
VIIE. The Son of God hath passed through the
gates of death, hath conquered Mm that had the
power of death, and can never die, death hath no
more dominion over him : he ever li ves to make in-
tercession for the saints ; lives for evermore.
VII. A natural Head may be
broken, dashed in pieces, and lose
its power of helping the body, and
members.
VHI. A natural Head may die and
lie by the walls. Where is then its
help?
INFE RENCES.
1. This showeth the great love and goodness of God in giving such a Head.
2. The great love of Christ, and his wonderful condescension in stooping so low, as to
become a Head to poor mortals.
3. What a happy condition the Church and members of Christ are in. (1.) Interested
in the same love with the Head. (2.) Under the same degree of election with the
Head. (3.) Allied to the same relations, interested in the same riches, and assured by mem-
bership 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 membership with him, be-
cause as he is, so shall they be also hereafter in the next state : " When he shall appear,
we shall be like him," 1 John iii. 2.
CHRIST A GAEMENT- FOB S AN C T IFI C A TI ON.
" But put ye on the Lord Jesus, and make no provision for the flesh" &c., Eom. xiii. 14.
In this text are two parts :
1. An Act.
2. An Object.
I. An Act, evtiva-xa-Se, it is a metaphor taken from putting on of Garments, a phrase used
by the Apostle often in reference to the new man, Eph. iv. 24. In reference to the spirit-
ual armour, Eph. vi. 11. In reference to acts of mercy, Col. iii. 12. And here, in refer-
ence to the application of Jesus Christ, in respect of sa^nctification. From the scope of the
text it is evident the apostle intends Gospel holiness, he presses the saints at Eome to a
godly life, and not only to walk holily, but to draw all power of holy walking from Christ,
so as to be clothed with the virtues and graces of his Spirit.
390
CHRIST A 'GARMENT FOTt SANCTIFICATION.
[BOOK ii.
METAPHOR.
PARALLEL.
I. Garments are for the covering I. The Lord Jesus Christ is a cover for the
of the body, they hide nakedness and soul, every man's nakedness and deformity appears
deformity. ------ _
II. Garments come not natu-
that hath not on this spiritual Garment, Rev. iii.
18.
II. Naturally we have no righteousness, that
rally, but are prepared and made fit is either accepted of God, or a suitable cover for
for us.
III. Garments are worn only in
some countries, by civilized nations
and people ; some barbarian and hea-
thenish men and women go naked in
some nations.
IV. Before new Garments can be
put on, the old, defiled, and overworn
Garments must be put off.
the soul, Kom. iii. 12 ; this spiritual Garment is
wrought by the Spirit, and made fit for us, Psal.
xlv. 13, 14
III. The Lord Christ is put on for a Garment
or spiritual clothing, by those nations and people
only, where Christianity is received, and not by
many there neither ; some are like brutes and hea-
thenish people, naked, without Christ and true ho-
liness, Matt, vii. 13, 14, Luke xii. 22.
IV. Before a man can put on the Lord Jesus
Christ, and be clothed with the Garment of
holiness, he must put off the abominable filthy
cloaks, and covers of wickedness, he must be
stript of his filthy rags, that he may be clothed
with the Spirit and graces of Christ, "Put off the former conversation, the old man, and
put on the new man, which after God is created in righteousness arid true holiness, Eph.
iv. 22, 23, 24, Col. iii, 8.
V. Garments are of great utility V. By putting on of Christ in a way of faith
in respect of defence, they secure us and holiness, the soul is defended, from the checks
from the pricks and scratches of and smarting pricks of conscience, from the fiery
bushes and thorns, and from many darts of Satan, and from the killing power of the
bruises and rubs, and other hurts, law, and the wrath of God, Acts xxiv. 16, Eph.
vi. 11, 2 Cor. iii. 6.
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 attribute it to Christ : naturally we
are as cold as that child was when his spirit was
departed, 2 Kings iv. 34.
which nakedness exposes to.
VI. Garments are for keeping
of the body warm : (what should we
do who live in cold countries, were it
not for clothes and useful Garments.)
" She is not fearful of the snow, for
all her household are clothed in
scarlet."
VII. Garments tend to the preser-
vation of health ; the neglect of put-
ting them on, many times brings sick-
ness, sometimes death.
VII. The graces of Christ and true holiness are
the only preservative of the inward man from spi-
ritual sickness : by putting them on, and leading of
a holy life, we abide in health ; and those who ne-
glect to put on these Garments, are exposed to all
manner of soul-diseases, which end in eternal death, Psal. cxix. 11, Kom. viii. 13.
VIII. Garments are used for dis- VIII. The spiritual Garment makes a distinc-
tinction, as: tion :
1. Holiness distinguisheth believers from un-
believers, the godly from the wicked : " Who. hath
made thee to differ from another ?" " If a man
be in Christ, he is a new creature, 5 ' 2 Cor. v. 17.
2. Garments also distinguish the 2. This glorious Garment shows that the righ-
several ranks and qualities of men, teous are more excellent than their neighbour : as
" Those that are clothed in soft rai- it was said of " Jabez, he was more honourable
ment are in king's houses," Matt, than his brethren," 1 Chron; iv. 9, Prov. xii. 26 ;
xi. 8. it makes it appear that the godly arei king's chil-
3. By the habit or Garment we do dren, having princely robes upon them, 1 Cor. iv. 8.
distinguish the people of one nation 3. By a holy Christ-like conversation, the peo-
from another, Zeph. i. 8. pie and saints of God are known to be people of
another country, citizens of another city, " Ye are
not of this world."
1. They distinguish one sex from
another, the man shall not put on
the apparel which appertaineth to the
woman.
BOOK II.]
CHEIST A GARMENT FOB SANCTIFI6ATION.
391
METAPHOR.
PARALLEL.
IX. Garments are of a comfort- IX. This spiritual Garment is of a most excel-
able and refreshing nature, and of lent, sweet, comforting and refreshing quality, the
excellent use to them who put them virtue whereof is not, cannot be felt not appre-
OQ . hehded by believers.
X. Garments answer not their end X. Men put not Christ to that use for which he
in making, neither are they of use till came into the world, till they put him on for Sancti-
put on.
fication and holiness, neither will he be otherwise of
saving benefit unto them ; " He that belie veth not,
shall not see life ;" " Without holiness no man shall
see God," Tit. ii. 14, John iii. 36, Heb. xii. 14.
XI. Some sorts of Garments were XI. Such as have put on this Garment, do
significations of grief and sorrow, abundantly demonstrate their great sorrow and
Mordecai put on sackcloth, so in Joel grief for sin ; " Godly sorrow worketh repentance,'"
i. 13.
are clothed with humility, 1 Pet. v. 5.
XII. Garments were also used to
2 Cor. vii. 10, "Ye shall be sorrowful," John xvi.
20. All such as put on Christ for Sanctification,
XII. Such who are clothed with the robes of
testify joy ; as appears in the case of righteousness, have on them the beautiful Garments
the prodigal : " Bring forth the best of salvation, Isa. Ixi. 10, 11, which signifies, that
robes and put on, and put a ring on they above all, have cause to rejoice; hence, saith
his finger," Luke xv. 22. the apostle, " As sorrowful, yet alway rejoicing,"
2 Cor. vi. 10, '.' Bejoice in the Lord alway, and
again, I say, rejoice," Phil. iv. 4, 1 Thess. v. 16.
METAPHOR.
I. Material Garments are made by
man.
II. Other Garments consist of
matter, and are of such or such ex-
ternal shape, according to the party
from whom they are made. .
III. Other Garments may be
bought with money, and those likely
who have most of it, have the best
robes.
DISPARITY.
I. This Garment of holiness is wrought by the
Spirit of God.
II. This Garments consists of grace, divine vir-
tues, and spiritual qualifications.
III. This Garment may be had without money
or price ; it is true, Christ speaks of buying, &c.,
white Kaiment, that buying, is free receiving :
the prophet explains his phrase, Isa. Iv. 1. No
man hath any thing of worth or value to give
for it ; the gift of God cannot be purchased with money, the poor in spirit are better clothed
than the poor.
IV. Material Garments render a IV; This Garment renders a man or woman
man or woman amiable only in the lovely in the sight of God. " The ornament of a
sight of man, &c.
V. Other Garments are the worse
meek and quiet spirit is in the sight of God of great
price, 1 Pet. iii. 4.
V. This Garment the more and longer it is used,
for wearing, by long and often using the better and more excellent it is : use makes
they will decay. perfect in godliness as well as in other cases, Heb.
v. 14, 2 Cor. vii. 1.
VI. Other Garments at certain VI. This Garment, (viz.) the robe of righteous-
times are to be put off, or may be ness, is never to be changed nor put off day nor
changed ; as light or thin Garments night, winter nor summer; we ought to be good
for summer, and more substantial for and virtuous in sickness and health, at all times,
winter, &c. in prosperity and adversity ; "It is good always
to be zealously affected in a good thing," GaL'iv. 18.
VII. This Garment, Christ and holiness, as a
VII. A man may part with ordis- man cannot dispose of it unto others, so he ought
pose of other Garments at his pleasure not. No man hath so much grace as to furnish
a s he thinks fit, to his friends, or to his friend with it ; the " Wise virgins had no oil
such as want clothes. to give to the foolish," Matt. xxv. 9, " Whatthou
hast already, hold fast till I come," Kev. ii. 25.
.393 CHRIST .A LA.MB. ,. [BOOK H.
INFEBE'NCES.
I. We may from hence admire the excellencies of the Lord Jesus Christ, he is Hie, he
is meat, hidden manna, he is drink ; yea, he is all in all, and provides all for believers.
II. It shows the miserable state of those that are without true holiness, such, are naked.
Now a naked man is exposed to the reproach of every eye, his shame appears to all, naked--
ness 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 continual
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 beside themselves. None but
distracted and barbarous men reject clothing. Sinners will have none of Christ, though
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 clothed, so richly arrayed, as believers, as the godly
and faithful in Christ Jesus.
V. Here is good news for the poor, and such 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.
Ques. But some may say, what is it to put on Christ ?
Answ. 1. Christ is to be put on for justification ; but in that sense those saints at Borne
had put bin on before.
2. Christ is to be put on by way of imitation ; this refers to sanctification : we must
follow his example in his holy and gracious life ; we must apply his righteousness for our
justification by faith, and walk by the glorious pattern he hath left, to teach us to express
his virtues 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 excellencies, they express the vices of
the devil, and abominations of their own base hearts ?
VIII. From hence let saints be cautioned, from defiling of their Garments ; a small
spot is quickly seen in a white vesture. Those only who defile not their Garments, shall
" walk with Christ in white," Rev. iii. 4.
Lastly. Let all take heed to keep their Garments, for otherwise men will at one time
or other see their shame, Eev. xvi. 15.
CHRIST A LAMB.
" Behold the Lamb of God!" John i. 36.
" As a Lamb without 'blemish," &c., 1 Pet. i. 19.
" / belield, and lo ! a Lamb stood upon Mount Zion" &c., Rev. xiv. 1.
IN the two first texts the Greek word is u^ws, compounded of privativum, and
robur, which signifies strength : that is, not strong. The article o (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 Isaiah
and others, used Acts viii. 32. The word in Rev. xiv. 1, is apvtov, which is a diminutive
of pyo*, and signifies Agnellus, a little Lamb, ]- tener adhuc et immaturus, tender, &c.
John xxi. 15.
How, and in what respects Christ may be called a Lamb, J follows.
* See Christ the saints' Wedding-garment.
t Gent, in Harm.
| Christus vocatur Agnus propter immolationem pro peccatis totius mnndi fact am, qttam ut typi pr&-
fiffurarunt Agni in V. T. immolati; turn propter mansuetudinem, patientiam, innocentiam, beneficenttam,
frc. Glassius.
BOOK II.]
CHRIST A. LAMB.
METAPHOR.
PARALLEL.
I. THE Lamb is a very innocent I, JESUS CHRIST is of a sweet, quiet, and harm-
and harmless creature. Bullinger calls less nature and disposition : " Such an High-priest
It doth
it a symbol of innocency.
no wrong or injury to any.
II. The Lamb is made a prey
of, and often worried by dogs, wolves,
and other evil beasts.
became us, who is holy, harmless, undented,
separate from sinners," &c. Heb. vii. 26.
II. The Lord Jesus was preyed upon by devils
and wicked men, who continually worried him,
like hungry and blood-thirsty wolves, lions, and
ravening beasts, whilst lie was upon the earth,
Matt. iv. 2, 3.
III. The Lord Jesus with a meek and patient
spirit bore all those vile and grievous wrongs,
contradictions of sinners, and horrid blasphe-
mies, in the days of his flesh, without seeking
the least revenge upon them. Austin saith, he is
compared to a Lamb because of his mildness, Heb. xii. 3, Matt. xxvi. 53.
is "
III. The Lamb is a meek and
patient creature, bearing wrongs, not
seeking revenge upon
strike and abuse him.
them, that
IV. The Lamb is silent, when
brought to the slaughter, doth not
cry, complain, nor strive, as other
creatures do.
V.
very
The Lamb is a lovely and
delightful creature; hence
Uriah's wife is
2 Sam. xii. 3, 4.
compared to it,
IV. The Lord Christ was silent, when he was
led to be crucified : " He is brought as a Lamb to the
slaughter, and as sheep before her shearers is dumb,,
so he opened not his mouth," Isa. liii. 7. "Pie did not
cry, nor cause his voice to be heard in the street."
V. Christ is -the delight of the Father, very
lovely in the eyes of saints and angels; nay,
what was said of Titus Vespasian, may fitly be
spoken of Christ, " He is the delight of mankind,"
Prov. viii. 30, Isa. xlii. 1.
VI. Christ was abundantly satisfied to become
any thing, and do whatever the will of his
Father was, though it was to be abased so low, as
to be born of a poor virgin, to live in a mean
condition, and to have nowhere to lay his head,
whilst he abode in this howling wilderness, Heb.
x. 7, John x. 15, 17, 18, Phil. ii. 7, 8.
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 receive him by faith, as this
Lamb. " My flesh is meat indeed, and my blood
is drink indeed," John vi. 55. Whosoever hath
fed spiritually on Christ, he desireth no better dainties.
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.
VH. 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 killed
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 own-
e *s; their fleece and skins are
good for
aioney of
clothing. Also the*
the ancient Patriarchs
VHI. Christ, the Lamb of God, is our only
sacrifice. He was taken from among men, sepa-
rated from sinners, 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
applied to our consciences by faith, Heb. viii. 26,
27, 1 Pet. 17, 18, 19, and xii. 24.
IX. Christ enriches all that have interest in
him, or can lay claim to this Lamb ; and his
righteousness is for our clothing. No money
will pass for current (as it were) with God, but
Jesus Christ. He is the saint's treasure ; their
* ncp top ChesitaJi,Nmnmus, sexta pars Denarii, Gen. xxxiii. 19, Job xlii. 11, Josh. xxiv. 32. Nuanmus
a ffni imagine signatus, doth signify both money aud a Lamb. Leigh. Grit. Sac.
3
394 CHRIST THE PEARL OF GREAT PRICE. [BOOK II.
METAPHOR. PARALLEL.
was called a Lamb, because the estate and inheritance lies in Christ :" But of him
figure of a Lamb was on it. Abraham are ye in Christ Jesus, who of God is made unto
bought a field for an hundred pieces us wisdom and righteousness," &c. Isa. xly. 24, Jer.
of silver or Lambs. xxiii. 6, and xxxiii. 16, Rey. xix. 8, 1 Cor. i. 30.
X. The Lamb is a small creature X. Christ made himself of no reputation. Iu
to other beasts, therefore the Hebrews respect of his humanity, he is called a worm, as
call them rra'SJp. Aben-Ezra apud annotators expound that in Psal. xxfi. 6, " I am
Jbbum, tenellam Pecudem, vel a worm, and no man, a reproach of men, and
Agnellum interpretalur ;* a small despised of the people." . He was small and despis-
sort of cattle, or diminutive ed) in the eyes of the great heroes of the
Lamb. 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 a harmless, innocent, silent, and delightful Lamb, Low
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 live in the world, not to be high-minded,
and seek great things for ourselves. " Let the same mind be in you, that was also in
Christ Jesus," &c. Phil. ii. 5.
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 ;" let us not seek revenge, nor render
evil for evil to any man, Eom. xii. 19, 1 Pet. ii.. 23.
V. Moreover, let us be contented, as he was, whatever it pleaseth the Father to exer-
cise us with, or in what pasture soever he sees good to put us.
VI. And since he suffered so willingly for us, let us labour (when called thereunto) to
lay down our lives for his holy Name sake.
CHEIST THE PEARL OF GREAT PRICE.
" And when Tie had found one Pearl of great price, he sold all that he had, and bought it?
Matt. xiii. 45, 46.
METAPHOR. PARALLEL.
I. PEARLS (as naturalists tell I. THE original and birth of Christ is wonder-
US-J-) have a strange birth and ful ; God manifested in the flesh is the
original ; it is the wonderful pro- admiration of angels : a virgin (the mother
duction of the shell-fish, congealed of this pearl according to the flesh) being over-
into a diaphonous stone. The shell, shadowed with the Holy Spirit (which is com-
which is called the mother of pared to dew) conceived, arid when her time was
pearl, at a certain time of the year, come, travailed, and brought forth Christ, the
opens itself, and takes in a certain pearl of great price : " And the angel said auto
moist dew, as seed ; after which her, the Holy Ghost shall come upon thee, and
they grow big, till they bring forth the power of the Highest shall overshadow thee/'
the peaii.J &c. Luke i. 35.
II. Those that would find Pearls, II. Those that would find the Pearl of great
must search curiously for them, price, must search and seek after him diligently,
and -resolve to run through many as for hid treasure; and must resolve to p^ ss
dangers, among those huge and through all the troubles and difficulties that^at-
* Leigh Crit. Sao: ,iob jdii. 12. f Pliny, lib. ix. cap. 35. \ Reperiuntur in conchismarinis,^
rore calesti certo ar, '. ,'<<; 33 /,T<? hausto producta, vel potius naia.
BOOK H-]
CHRIST THE PEARL OF GREAT PRICZ.
395
METAPHOR.
terrible monsters of the sea, saith
Pliny, lib^ ix. tap. 35,
III. It is 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 4 Pearls are things of very
great worth: " The richest merchan-
dize of all, atid the most foreign
commodity throughout the whole
world, are these Pearls," saith
Phiny, lib. ix. cap. 35. Moreover,
he tells us of one Pearl that Cleo-
patra had, which Was valued at
six hundred thousand Sestertii ;
hence men will part with all for
Pearls.
V. Yet, notwithstanding* many
men and women do not know the
worth and value of Pearls, and
hence they through ignorance es-
teem them not above pebbles ;
swine tread them under their feet ;
they value peas above Pearls.
VI. Pearls have a hidden vir-
tue in them ; though in bulk but
small, yet in efficacy they are very
great.
VII. Pearls are of a splendid
and oriental brightness ; for. which
reason the Greeks call them /*/>y-
ftrys, a nitore splenderite ; 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-compactj so as fire coimot con-
sume them, nor. ordinary strength
break them.
X. They need no other riches,
that find a Pearl of great price
and A r alue ; they are made for ever,
as the proverb is, in respect of
this world.
XL Pearls are a rich ornament :
such as have precious pearls in their
ears, or rich strings of them about
their necks, are looked upon as ho-
nourable persons.
XII. Pearl is a very rich and so-
vereigu cordial, and is of excellent
use and virtue to prevent poison,
to preserve natural strength, and to
purge melancholy.
PARALLEL.
tend the way of true piety and godliness, Eccl.
ii. 4
IIL It is no easy thiiig to find Christ, and ob-
tain an interest in him ; many seek him where he
is not to be found, in the broad way, and by the
merit of their own performances ; few they be
that find this precious Pearl, Cant. iii. 2.
IV; Christ is of an inestimable value; may well
he called the Pearl of great price. The worth and
excellency of Christ far exceeds the riches of
both Indies^ He is the rarest Jewel the Father
hath in heaven and earth, more precious unto
believers than rubies, and all that can be desired
cannot be compared unto him : " No mention shall
be made of Pearl," Job xxviii. 18. Hence the
saints part with all for him, and do account the
best of earthly things but dung, that they may win
Christ, Phil. iii. 8:
V. The Lord Jesus, though in himself he is
so precious, and prized above all by the godly ;
yet wicked and carnal persons, by reason of that
sordid ignorance and blindness that is upon their
understanding, esteem him not above the perish-
ing things of this world ; nay, some swinish men
prize their own beastly lusts above Christ.
VI. Christ hath a hidden virtue, most excel-
lent in nature ; though he seems weak, small, and
despised in the eyes of the carnal world, yet he
is the power of God to salvation, Bom. i. 10.
VII. Christ is beautiful, fair, and shining;
his oriental brightness is far above the glorious
splendour and brightness of the sun shining in his
strength : " He is the brightness of his Father's
glory, and the express image of his Person," Heb.
i. 3. Christ's beauty is as much within as without.
VIII. Christ in respect of his Divinity, is from
eternity to eternity, without beginning, and with-
out end.
IX. Christ is called a Stone, a tried Stone, and
sure Foundstion ; there is no fire can consume
him, nor can all the powers of hell break or mar
him.
X. They that find Christ ha.ve enough, they
need no more riches ; they are not only made
happy here, but also to eternity, and may say,
with Jacob, they have all.
XI. Christ is the saint's richest ornament :
those that are graced and adorned with this Pearl,
are the most renowned and honourable ones in the
world: " The righteous are more excellent than
their neighbours," Prov. xii. 26.
XII. There is no cordial to a disconsolate and
drooping spirit like Christ; the virtue of his
blood, and the comforts of his Spirit, revive im-
mediately the sick and fainting soul. It is he that
keeps us from the poison and venomous sting of
the old serpent, that strengthens us, and purges
out all our corruptions.
3 E 2
396
THE NAME OF CHRIST LIKE A PRECIOUS OINTMENT.
[BOOK n.
METAPHOR.
XIII. Pearls are called Unienes
by the Latins, because they are
found one by one, quod conjunctim
nulli reperiantur.*
METAPHOR.
I. PEARLS are of an earthly
original.
II. Pearls are of a very small
dimension ; for though they be very
considerable iii value, yet are the
least of all precious stones.
HE. Men may find a rich and pre-
cious Pearl, and yet be miserable
in divers respects, and that cannot
help him.
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 perish-
ing nature, they may be defaced,
broken, dissolved, and come to no-
thing.
PARALLEL.
XIII. Christ is singular ; there is but one
Christ, one Mediator between God and man, \
Tim. ii. 5.
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-, Matt.
xxviii.
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.
I. HAPPY are they that find this Pearl.
II. They are fools who will venture the loss of all for him.
III. Esteem Christ highly, you can never overvalue him.
IV. Bless God for bestowing his chiefest and best Pearl upon you.
THE NAME OF CHRIST LIKE TO PEECIOUS OINTMENT.
" Thy name is as Ointment poured forth" 8fc., Cant. i. 3.
THE spouse knows not how to set out the transcendent excellencies of the Lord Jesus
Christ. Before she saith, " His love is better than wine ;" and here she compares his
name to " Ointment poured forth," &c.
The words are a proposition, in which you have two parts.
1. The subject.
2. The predicate.
1. By the name of Christ, some understand the doctrine of Christ declared in the
Gospel ; others by his name, his Person. Illyricus in locum, " Ye shall be hated of all
nations for my name-sake ; I will show him how great things he shall suffer for my name ;"
that is, for niy 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, Emmanuel, the Lord
our righteousness, Prince of Peace, &c.
SIMILE.
PARALLEL.
I. Ointment is of a fragrant I. THE Lord Jesus is very sweet and of a
and odoriferous scent. Precious
Ointment yields a very sweet smell ;
the box of Ointment which
was poured upon Christ, the
fragrant smell to believers, as hath been
showed upon divers metaphors ; nay, he makes
their persons, prayers, and all their performances
as sweet odours in the nostrils of God. Christ
* Scultel. Exercitat. Evany, lib. ii. cap. 41.
BOOK II.] ' THE NAME OF CHRIST LIKE TO PRECIOUS OINTMENT.
397
SIMILE.
PARALLEL.
text says, "the whole house was fil- perfumes as it were all persons and places where
led with the odour thereof:
II. Ointment hath an exhilarat-
ing virtue, it cheers, elevates, and
makes the heart glad, Prov. xxvii.
9. . Ointment and perfume rejoice
the heart ; hence the ancients in
their banqueting and joyful feast-
ings, used choice and precious Oint-
ments, Amos vi. 6.
III. Oil hath a drawing and
cleansing quality in it ; it is power-
ful in attracting, or drawing pol-
lution or noxious matter out of
wounds or sores in the body.
he cometh ; the Person, example, passion, inter-
cession, word, promises, ordinances of Christ,
are of a sweet savour, Eev. vii. 3, 4.
II. Jesus Christ, and the Spirit that flows or
proceeds from him, is of a gladening, refreshing and
comforting nature, Heb. i. 9, he anoints his saints,
gives the sorrowful the oil of gladness for the
spirit of heaviness, " Thou hast put gladness in my
heart, more than in the time when their corn and
their wine increased," Isa. Ixi. 3, Psal. iv. 7.
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: with loving-kindness have I drawn thee ; draw me, and I will run
after|thee," Cant. i. 4, John xii. 32. Jer. xxxi. 3. Christ draws the soul from sin, and
sin from the soul ; and so cJeanseth it thereby.
IV. Ointment hath a mollifying IV. Christ's name poured forth, viz., his per-
and suppling virtue, it will soften fections and excellencies made known to a sinner,
any hard tumour or swelling in
the body ; the Lord alludes to this :
" They have not been molified with
Ointment,". Isa. i. 6.
V. Ointment is of a beautifying
nature; David tells us, it makes
the face to shine, Psal. civ. 15.
Naturalists say .^there is a sort
of Ointment that will fetch out
wrinkles.
YI. Some Ointments are of
great worth and value, as appears
not only by historians, but by
what is said of that box Mary be-
stowed upon our blessed Saviour,
Matt. xxvi. 7. '
VII. Ointments are of a healing
nature.
VIII. Some Ointments are of a
strengthening nature ; the joints
presently softens his hard adamant like heart :
all the hearts of sinners that have been broken
and made tender, have been so by the virtue of
this precious mollifying Ointment.
V. This spiritual Ointment will fetch out all
the stains and spots of sin ; all those blemishes
and wrinkles of the soul ; of which the apostle
speaks, that so we may be presented amiable in
the sight of God. Believers have no beauty but
what they have from Christ, Eph. v. 27.
VI. The Lord Jesus Christ is of an inestimable
worth ; who is able to account the value of this
box of precious Ointment ? wisdom is the prin-
cipal thing, Christ is the wisdom of God, 1 Cor.
i. 24: " Its price is above rubies," Prov. iii. 15.
VII. Christ heals the soul ; he is not only the
Physician, but his blood, and the precious graces
of his Spirit, are the Balm or Ointment that cures
all our sores.
VIII. All spiritual strength is from Christ ;
it is he only that confirms and strengthens the
being weak and benumbed, or parts feeble knees, and the hands that hang down, Eph.
of the body anointed therewith, it
recovers their strength.
vi. 10, Heb. xii. 12 ; it is he that strengthens our
hearts in the day of trouble, and weakens the
hands of our enemies, Psal. xxxi. 24.
IX. The name of Christ hath not the fragrant
smell, nor appears of that great worth and ex-
cellency,' 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,
which, like pipes, conveys the golden oil to the
lamps ; thus Christ manifested the savour of his
knowledge by the apostle in several places, 2 Cor. ii. 14, 15.
X. Ointment poured forth, de- X. The Lord Jesus hath a great plenty of all
notes plenty ; as one observes good and sweet perfumes, and precious things in
IX. Ointment being poured
forth, denotes the use of it; it is
of little profit whilst it is kept close
shut up in the box, nor doth it
yield that fragrant smell till pour-
ed forth.
398
TH NAME OF CHRIST LIKE TO PBECIODS OINTMENT. [BOOK H.
SIMILE.
upon the place ; as also a free com-
munication of it.
PAKALLEL.
him and he is free to part with them, or com-
municate of his fulness unto us, Col. iL 3* John
i. 14, 16.
SIMILE.
I. ALL natural ointments are
of human composition, they are com-
pounded by men, hence called the
Ointment of the apothecary, Eccl. x.
1. God created the materials, man
learned the skill of using them.
II. Natural ointments are of great
value, but their worth is known and
may be computed ; Mary's box of
precious Ointment was valued, but at
or little more than three hundred
pence.
III. Natural Ointments will not
keep their virtue ; the most fragrant
of them in the world, will, though
kept never so closely, and carefully,
in time corrupt and lose its savour :
" Dead flies make the Ointment of
the apothecary to send forth a stink-
ing smell."
IV. Other Ointment is of a
wasting nature ; take but one
drachm out, and there is an abate-
ment, 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 land of natural
Ointments hath all excellent quali-
ties in it : some may be of a fra-
grant smell, but not healing, others
may be good for healing, but not of
a fragrant smell.
VH. 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 Ointment, are
not quick and sudden, cannot heal,
cleanse, nor make the face smooth
and beautiful in a moment : the
virgins that were to delight the
Persian King, must be anointed
six mouths, before their beauty
was perfect, Esth. ii. 12.
DISPARITY.
I. But this spiritual Ointment was not made
by man ; the uivinity of Christ is from ever-
lasting, not made, nor created ; and his human
nature was filled with the Spirit, he was anointed
with the oil of gladness above his fellows, that
so he might pour forth his sweet and sacred unc-
tion to his saints, Heb. i. 8.
II. The Lord Christ is of inestimable worth
and invaluable ; all the pearls and diamonds in
the world is not worth the least drop or drachm
of this good and precious Ointment : those that
have it, would not part with it for ten thousands
of rivers of oil ; one drop of it infinitely excels
all the choicest Ointments in the world*
III. The duration of this holy Ointment is such,
thatfit will never decay ; Jesus, and the grace of
Jesus, is incorruptible ; he is as sweet, as fragrant,
and of the same virtue he Was in Abraham's and
Abel's time ; and so will abide for for ever ; for he
is without beginning or end of days : nothing can
get into this precious Ointment to make it unsa-
voury to a gracious soul ; the cross itsfilf is sweet
in him, Heb. vii. 3, and xiii. 8.
IV. Jesus Christ hath anointed thousands of
the godly in all ages since the beginning, and yet
the vessel is as full as ever ; it is always pouring
forth, it ever runs, yea, and that freely too, yet
the Ointment doth not diminish ; there is not in
him one drachm less than there was at the beginning.
V. The spiritual Ointment is for the suppling,
cleansing, 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, 1
Pet. iii. 4, Ezek. xvi. 13. 14.
VI. All excellencies meet together in Christ,
there is nothing that is of use, profit, pleasure,
or delight, but is to be found in him, yea, and that
in the highest degree.
VII. He that is anointed with this Ointment
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 ope-
rations of the Lord Jesus Christ, (this spiritual
Ointment) that no sooner he touches the blind with
his finger but they see ; and the lepers are cleansed
at a word of his mouth, Matt. viii. 2, as soon as
every one drop of his Ointment is applied, by faith
to the soul, the effect follows ; one moment is
sufficient for Christ to accomplish his work,
though he doth not always work so speedily.
B0 OK II-]
CHRIST THE BKLIEVER's FRIEND.
399
SIMILE.
IX. A very small quantity of
other Ointment doth but little
good, nor worketh but small effects,
whether -for .healing, beautifying, or
perfuming : one drop will not perfume
a whole .room, &c. See Robertson.
DISPARITY.
IX. A very small quantity of this spiritual Oint-
ment doth wonderful things; the least measure of
true grace, hath glorious and marvellous effects, as it
is spoken of faith, thoughit " be as small as a grain of
mustard seed," yet, &c., Matt. xiii. 31, 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 excellencies of Jesus Christ,
in that he is compared to all things that are good, pleasant, and delightful; well may he
be called Wonderful : ! how wonderful and pleasant is that precious and good name,
that is composed of so many excellent things, Isa. is. 6.
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 Ointment poured forth ;" it follows,
"therefore do the virgins love thee," Cant. i. 3.
3. This also demonstrates the excellencies of his grace! it is the graces of Christ, that
makes him to be compared to Ointment poured forth ; his sweet Ointments are, as one ob-
serves, his meekness, patience, and holiness, &c.
4. The special graces of Christ, as appears from hence, are not communicated to all,
the holy Ointment under the law, was only for consecrated things and persons, the elect
and holy priesthood of God, only have the name of Christ, like precious Ointment, poured
out, Zech. iv. 12. Christ empties himself only to those golden vessels, though common
graces are communicated to all.
5. We may from hence infer, how unsavoury all wicked men are in their persons and
services that have not this good Ointment upon them ; their hearts, lives, and prayers, and
all they do, stink in the nostrils of the Lord, being not perfumed by Jesus Christ : " The
sacrifice of the wicked, is an abomination to the Lord," Prov. xv. 8.
6. This teacheth us, how to keep our souls sweet ; sin, the world, and the devil
strive to make them lose their savour. Therefore pray every day for a drop or two ,
of this Ointment to sweeten your prayers, meditations, and all your holy duties : and be
sure to carry Christ in your hearts, lips, and lives, and this will make you lovely, and cause
you to shine wherever 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, it is this Ointment
that cheers, revives, and maketh glad every drooping Christian.
9. Are you troubled with hardness of heart, or any swelling tumour ? why then with
speed, get some of this mollifying Ointment.
10. Be sure to ascribe all true softness and brokenness of spirit to Christ and his good
Ointment.
11. He that would be beautiful, must not be without this Ointment.
12. Get store of it, to perfume your houses, and pray that your wives and children
have store of it poured upon them.
13. What a mercy is it, to have this good Ointment by us, and laid up for us, seeing
we ara so subject to be unsavoury, subject to wounds and sores, and other diseases, which
this Ointment cures effectually !
CHRIST THE BELIEVER'S FRIEND.
" This is my Friend," &c., Cant. v. 16.
CHRIST is the church's 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 experience. This shows the happy state of
the church, and of all true Christians, Christ is their Friend. Now to take in the sweet-
ness of this text, it is requisite to enquire into the nature and property of a true Friend,
and true friendship.
400
CHRIST THE BELIEVKIt'S
[BOOK
SIMILE.
PARALLEL.
There are four things to be considered, requisite to true Friendship.
I. Knowledge amongst men ; true
friendship cannot he manifested, and
maintained without it, &c. It is
more than common, it is peculiar :
speculative knowledge doth not
always hespeak friendship, for true
friendship requires peculiar know-
ledge.
II. Union is also requisite ; there
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 to-
gether except they be agreed ?" Amos
iii. 3.
III. Intimacy and true friend-
ship, causeth frequent access one to
the other : this tends to make people
to be of one heart and one mind.
IV. Love and affection, this
layeth the surest foundation for
friendship.
I. Christ knows his people, not only with a
common, but a peculiar knowledge ; yea, and
he hath instructed them in the knowledge of
himself, that they might not only know their
Friend, but that they might endeavour to keep
up, and highly to prize friendship with him, John
x. 27, and xiii. 18.
II. What a blessed union is there between
Christ and his people ? 1 Cor. vi. 17 ; and it is of
his own procuring ; as the heart of Jonathan
was knit to the heart of David, even so, and
much more, is the heart of the Lord Christ united
to his people, for the love of Christ doth very
much .transcend the love of all others ; the people
of Christ should also have their hearts knit to
him, Eph. ii. 14, 15, 16, compared with, Cant,
ii. 14. .
III. Intimate acquaintance with the saints,
Christ doth really delight in ; and saints should
really delight in it also, 1 John i. 7.
IV. There is true love between Christ and Ms
people, which makes those acts of Friendship very
cordial and desirable.
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 need-
ful : what man living, though
never so prosperous, but sometimes
he wants a Friend ? David, though
a great man and a good man, yet
his condition required Friends,
and he had them, and prized them,
viz., Huahai, and Zabab, 2 Sam.
x\. 37, 2 Kings iv. 5. The centu-
rion was a great man, yet had his
Friends, and used them, Luke vii. 6.
III. He that is a Friend indeed,
will make his Friend's case his own ;
this did Job : if afflicted, he is
afflicted with him ; if prosperous,
he rejoiceth, Job xxxi. 17. Where
Friends are kind in love, there sor-
row is easily showed.
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 some-
times eclipsed, yet it is not wholly removed : " He
having loved, loves to the end," John xiii. 1.
II; Christ is the most necessary Friend, he is of
absolute necessity ; it is possible to live comforta-
ble in the world, though a man hath but few
Friends, and to die 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 Friends
and acquaintance will not, cannot save from hell,
but if Christ be thy Friend, he will, John xvii. 3.
III. This is evidently seen in Christ. The
text tells us, he did not only sympathize with
them, " But saved them," Isa. Ixiii. 9 ; he is said
"to be touched with the feeling of our infirmities,"
Heb. iv. 15, Zech. ii. 8 ; whatever wrong is done
to his people, he takes it as done to himself ; if
any raise a quarrel against them, he will engage
himself therein, Acts ix. 4, 5, Isa. Ii. 22, 23.
BOOK II.]
CHRIST THE BELIEVER'S FRIEND.
401
METAPHOR. PARALLEL.
IV. A true Friend doth what he IV. Such and a much better Friend is Christ,
can to keep up the honour and repu- The members of Christ's spouse have been stigma-
tation of his Friend ; he speaks for tized by the enemy, for heretics, and many other
but Christ hath stood up to vindicate their
and acts for him, where,
he cannot for himself.
and
V. He is most desirable ; no
wise man will choose to live with-
out Friends, although he hath plen-
ty of riches ; man is a social crea-
ture, and, therefore desires to seek
friendship.
VI. A Friend indeed will give
demonstration of his love and friend-
ship. 1. He will study his welfare.
2. He will speak to promote it. 3.
He will 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.
do
may
so
prize
freely
and their
a cer-
impart
VIH. A true Friend is always
ready to impart his secrets to those
that are his Friends. This is a
great reason why men
friendship, that they
disclose their secrets
hearts one to another; it is
tain note of friendship to
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 mean not to perform; but a
true Friend, if able, will surely
perform all, or more than he pro-
mises.
X. He will not do any thing to
the wrong of his Friend, or justly to
T\l 1 1*rt t\ A-.*'t_*'l"T' f i
ways
wrongs and innocency ; he hath -spoken for them,
where, and when they could not speak for them-
selves ; he had his Gamaliel in the council.
V. Such a Friend is Christ, most desirable.
One that is acquainted with Jesus Christ, esteems
his friendship, so Paul : " Who accounted all things
but loss for the excellency of the knowledge of
Jesus Christ," &c. Phil. iii. 8, 9, 10..
VI. Even so Christ hath given full and perfect
evidence of his love and friendship : his thoughts
are about them, nay his words and works are all
for, and ia behalf of his spouse, Psal. cxxxix. 17,
Jer. xxix. 11.
VII. So Christ, Isaiah saith, " He layeth them
in his bosom ; he loves to hear from them, rejoiceth
to see them," Isa. xl. 11, Cant. ii. 14. And indeed
a saint cannot be satisfied short of a room in Christ's
heart : John was said " To lie in Christ's bosom,"
John xiii. 23.
VIII. Even so doth Christ, and it is according
to promise and experience. To lie in the bosom
is a of Christ, denotes union, intimacy, secrecy ; this
is that which makes believers so much prize Christ ;
saith God, " Shall I hide from Abraham the things
that I do ?" Gen. xviii. 17, Psal. xxv. 14. It is en-
couragement 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 haz-
ards, and all for the love he bears to his people ;
nay, he has not put them off with bare promises,
but will perform them to the utmost ; he usually
out-does his promises.
X. Even so Christ doth nothing to injure his,
nor justly to provoke them, or purchase their dis-
f, V ^i . * V tf J-Ll/J. ILA.aU.Ly \J\J Jr JLV ' * v- "^ lJJL\J IJJ. j Vi \J W.J. VJJ.C*jU \s \JJ.1\-/J.J- t_HJ-
purchase his displeasure, because he pleasure; the poor soul is ready sometimes to
pnzetb the love of him whom his think such and such things are against him, as
ejection runs out after. Jacob did in the case of. Joseph and Benjamin.
All his actings and out-goings towards his people
declare his desire of their love; hence he greatly praises and commends the love of his
Church : " How fair is thy love, my sister my spouse/' &c. Cant. iv. 10.
XI. He loves to be very familiar,
therefore is frequent in send-
ing to or conversing with him whom
he loves ; he delights to give his
Friends visits."
XI. So Christ loves to be familiar, and there-
fore is frequent in conversing with his people,
witness his word. This familiarity is kept up
by frequent converse and visits, and Christ's vi-
sits are as cordials to the hearts of his people,
Job x. 12.
. XII. So Christ's desire is to know the state of
tive into, and desireth to know the his people, to the end that he may evermore sup-
state of him whom he loves ; not ply them ; not but that he perfectly knows their
barely that he may know it, but state, but to make them sensible to declare it, as
3 3?
A true Friend is inquisi-
402
CHRIST THE BELIEVER'S FRIEND.
[BOOK
METAPHOR.
PARALLEL.
knowing of it, if .in trouble, that he he did to the poor blind man, Mark x. 51 ; even
may redress it.
XIII. A true Friend will not
suffer him he loves to lie under
mistakes or sin, because he knows
it will turn to his blemish and
great disadvantage, and therefore
in love, will tenderly admonish,
being grieved to think that he
should be so ensnared: and this is
according to the mind of God,
yea, and it is according to the de-
sire of the godly; such reproofs
so given are a great demonstration
of friendship, Lev. xix. 17, PsaL
cxli. 5.
XIV. The counsel of such a
Friend is profitable, and should be
acceptable, in prosperity it is safe ;
in adversity, it is sweet ; in sorrow
and misery it is comfortable, it
usually mitigates sorrow and augments
comfort.
XV. It is the property of a true
Friend, to be much troubled and
concerned at the absence of such
whom he loves, and nothing more
sweet than the meeting of Friends
after a long absence ; as appears by
Joseph and his brethren at their meet-
ing, when they knew one another,
Gen. xlv.
XVI. It is a great trouble to a
true Friend to see his love and
Friendship slighted; yet he will
not easily withdraw his love, but
labours to pass by many offences,
and unkindness.
XVII. A true . Friend will not
suddenly or easily hear any evil re-
port against his Friend.
feet knowledge he hath of them, and
gently, for their profit, Heb. xii. 8.
XVIIL If he be sensible of any
combinations against him he will
speedily disclose it, as Paul's
Friends did, touching the combina-
tion of the Jews, Acts xxiii. 14, 20,
&c.
XIX. A true Friend greatly re-
joiceth in the prosperity of his
Friend, and cannot but be troubled
at such as would rejoice at his ruin.
so he will not suffer his people to lie under
because he knows it will turn to their disadvantage'
XIII. Even so Christ will not suffer his people
to lie under sin, he knows it will turn to their
disadvantage ; how is he concerned when they
are ensnared 1 which doth signify his great trou-
ble, .and therefore gives friendly reproofs and
admonitions in order to reclaim them; and be.
lievers have found his reproofs to be peculiar acts
of friendship : "I know thy works, that thouhast
a name to five, and art dead, I have not found
thy works perfect before God," &c. Psal. cxix,
67, 71,1*67. iii, 1,2,
XIV. how profitable is Christ's comfort; It
teacheth them in prosperity to carry it humbly;
in adversity, to carry it contentedly ; in the
midst of their sorrow and misery it comforts them;
this is that which above all things assuageth the
believer's grief : hence it is that believers so much
prize the counsel of Jesus Christ, Psal. xlix. 19,
xvi. 7, and Ixxiii. 25.
XV. Even so Christ loves to hear from his
people, and is concerned at their silence ; they
are always welcome to him, he takes their ab-
sence 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 pre-
cious love slighted. Ingratitude is a sin which
is very offensive, it being a sin against truth and
justice'. Against truth, for it is in effect a deny-
ing of the kindness received; against justice,
which calls for a rendering 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 wick-
ed men bring against them : Christ will not take
measures by their information, but by that per-
if they have done amiss, he will reprove them, but
XVIII. Such is the love and care of Christ to
his people, that if any combination be against
them, he will give them seasonable information,
of it, forasmuch as nothing can escape his know-
ledge, he being omniscient, &c.
XIX. Christ, the Believer's Friend, doth great-
ly rejoice in the prosperity of his people, which
is evinced from his bounty towards them ; b e
leaves them not without counsel, without a guide,
without comforts ; but is large in distributing all
BOOK II.]
CHRIST THE BELIEVER'S FRIEND.
403
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 rejoice at their afflictions.
METAPHOR.
XX. He that is a Friend indeed
will be faithful ; such an one was Jon-
athan to David. He will not leave
his Friend in straits, that being a
time that calls for his help ; and if he
hath any thing committed to his keep-
ing, he will be faithful and careful, he
will be true to his trust, and keep safe
that wherewith he is entrusted.
DISPARITY.
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 kindness to them in all their troubles, nor
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," John xiii. 1. " Yet never-
theless the. Lord stood by me," &c., 2 Tim. iv. 17.
METAPHOR,
I. Friendship amongst men
is usually occasioned from the
suitableness of the object : man
with man is suitable for asso-
ciation, 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 de-
light.
II. Usually they apprehend some-
thing of merit in the person on
whom they bestow their friend-
ship: either it is deserved by the
good they see in him, or may be
requited by the help they may re-
ceive from him; it is possible and
useful, for a poor man to be useful to
a rich man, and the weakest to him
that is strong.
HI. 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, in-
cumbrance, or weakness of memory,
during which time he may suffer
much.
keart'sball be on them perpetually:" "
1 Kings ix. 3, Matt, xxviii. 20.
V . Such a Friend knows no more
f his Friend's condition than is
revealed to him, neither is he able
to pass right judgment respecting
PARALLEL.
I. But Christ grounds not his friendship here,
there being in fallen man no suitableness of asso-
ciation; man being polluted, angels might be
thought much more suitable : but it is love and
free grace, that notwithstanding there was nothing
desirable in fallen man, he being altogether sinful,
and so not suitable for association : yet Jesus Christ
hath made choice of man, and is become his true
and faithful Friend, Heb. ii. 16.
II. But Jesus Christ grounds not his friend-
ship on this basis, for fallen man is altogether un-
deserving ; nothing that was in them could be the
cause of his friendship, but merely his own
good will and pleasure, man being utterly unable
to requite 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 milch for his peo-
ple, as is not known, nor can be conceived ; and
all this when they were enemies, 1 John iii. 1,
1 Cor. ii. 10, Bom. v. 5, 6. If it be considered
what he did for them before time, what he hath
done in time, and what he hath prepared for them
in after-times, it will appear that there is no such
Friend as Christ, who entertains all his with eter-
nal mansions of glory.
IV. But this Friend will never forget thee,
wherever thou art, though ever so remote: let
thy condition be what it will, he is ever mindful
of thee, and of his covenant, Isa. xlix. 15, 16,
Heb. xiii. 5, 6, Psal. xl. 17. What God saith
concerning the temple that Solomon built, Christ
saith the same to his people : " Mine eye and ray
Lo ! I am with you always to the end of the world,"
V. But Christ knows our conditions, and can
pass right judgments concerning us, and can reach
our hearts to comfort and support them. " He
knows the ways I take," saith Job, Job xxiii. 10.
31-2
404
CHRIST THE BELIEVER'S FRIEND.
[BOOK n.
METAPHOR.
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, though willing,
such may be the affairs he is to
manage.
VII. Though a natural Friend
may know what will help thee, yet
it may not be in his power to help
thee. The tender mothers in Ju-
dah and Jerusalem, their bowels
moved for the starved and languish-,
ing babes of their own bodies ; and
they knew that food would have
succoured them, but it was not in
their power to procure it.
DISPARITY.
He is a soul-Friend, he it is that teacheth the
to true happiness, and adorns the soul with grace
that is the Friend to be desired.
VI. But Christ can take right measures of thy
condition, and knows always how to help thee, 2
Pet. ii. 9. He is never at a loss how to help tis
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.
"All power in heaven and in earth is given unto
me," Matt, xxviii. 18, 1 9. What was sinfully said
of Simon, " This man has the great power of God,
may be righteously and truly said of Christ, Acts
viii. 10. ! here is a Friend indeed, that
knows in every state how to relieve thee, 1 Cor.
i. 24. We may weep and mourn over our dear
Friends, that are in sorrow and misery, as they
did over Lazarus in the grave, John xi. #3 ; and
as the woman did over Dorcas, when they were
not able to help : so thy condition may be such, that thy dearest Friend may say of
thy help, as the depth and sea said concerning wisdom, " It is not in me." O 1 but it
is 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. These natural Friends may VIII. But this Friend of believers nothing can
be removed from thee, or thou separate from them, no, not death itself, for he
is immortal. Was not Christ with Paul and Silas
in prison ? 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,
Bom. viii. 39, Acts xvi. 25, 26.
from them, and so thou mayest be
left destitute, and this friendship
come to an end. Many have been
clapped up in a dungeon, and seques-
trated from their clearest 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 disappoint-
ments. I relied on my Friend's
promise, brit 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.
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
hand's of thy supposed Friend, and he may fail
thee ; nay, into the hand of thy real Friend, and
and yet be uncertain of security; fire may de-
stroy, or thieves may rob him, so that being im-
poverished, he cannot make good what he re-
ceived ; but Christ cannot, nay, will not disappoint
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 friend-
ship, 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
though neither his favour nor frowns were to be regarded ?
BOOK II.]
.CHRIST THE ROSE. OF SHARON.
405
HE. It shows the miserable condition of those that are unacquainted with him ; he is
the soul's Friend, and it calls aloud upon them, to be acquainted with Mm, Job xxii..21.
IV. Is Christ thy Friend ? Then there is sure ground of comfort ; you can never want,
that have such a Friend, so loving, so sympathising, so necessary, and so suitable ; a pre-
sent, a constant, a careful Friend ; yea, a soul-Friend ; a wise, a powerful, a faithful, im-
mortal, and everlasting Friend ! this is a Friend indeed, an honourable Friend, that is in
favour with God, who never had his suit denied ! John xi. 42.
V. Is this thy Friend ? 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 ! Psal. cxlii. 2.
4. Be not ungrateful to him, be not like Joash, who forgat the kindness of his Friend !
may it not be justly said to some, " Is this thy kindness to thy Friend I" 2 Sam. xvi. 17.
it is sad to abuse the kindness of such a Friend.
5. Trust your Friend, take him at his word, question him not, he is faithful.
6. Have no commerce with his enemies, but keep close and faithful to him in every
condition. Ahithophel dealt treacherously with David, do thou not so with Christ.
7. Publish and declare what a Friend thou hast, endeavour to get sinners acquainted
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," Matt. v. 16.
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 EOSE OF SHARON.
" I am the rose of Sharon," Cant. ii. 1.
IT is Christ that speaks these words, it becomes not the spouse thus to commend herself ;
saith Solomon, " Let another, and not thine own lips praise thee," Prov. xxvii. 2. The
Lord Jesus elegantly expresseth his own excellency, by comparing himself unto a Rose,
the Rose of Sharon.
METAPHOR.
I. A ROSE is the offspring and
of a good, though seemingly
dry root.
II. A Rose is a beautiful flower,
very pleasant and delightful to the
e ye, of different colours, red and
white, and in some curiously join-
ed and intermixed together, red
and white ; shows an excellent
complexion, and makes up a perfect
beauty.
PARALLEL.
I. CHRIST, touching his human nature, is
the offspring of David, or " A branch out of the
stem and root of Jesse," Isa. xi. 1.
H. Christ is said to be " white and ruddy,"
Cant. v. 10. Some understand thereby.his two na-
tures, by the white his Divinity, by the red his hu-
manity : the one denotes his natural purity and in-
nocency; the other, his bloody agony and suf-
fering for our sakes ; hence said to be " red in
his apparel," Isa. Ixiii. 2. No object so delightful
to the eye, as Jesus Christ is in his humiliation,
crucified for our sins ; in bis exaltation, appearing
at the Father's right hand for us. True and evangelical sights of Christ delight the eye,
and ravish the soul of a believer. Christ is a perfect and complete beauty.
Hi- A Rose is a fragrant and III. Jesus Christ yields a most fragrant and
sweet flower, it yields a most ex- lovely savour.* What is so sweet and refreshing
cellent and odoriferous scent. This to the spiritual senses of the soul, as the merits
and saving graces of Christ ? " His very name is
as precious ointment poured forth," Cant. i. 3. "He
is the savour of life unto life to them that believe."
not hold true of every sort of
Roses, but it is such an one Christ
compares himself unto.
* See Precious Ointment.
406
. CHRIST THE ROSE OF SHAROfr.
[BOOK n.
'.: METAPSOR.
IV. The Eose is a useful flower,
it is full of virtue.
1. Eoses distilled, afford a most
sweet cooling liquor, good against
PARALLEL.
IV. The Lord Jesus is excellent for profit and
spiritual virtue.
1. Being crucified for our sakea, what preci-
ous virtue, what soul-mollifying water of life
2. Being conserved, and other-
wise made use of and applied, they
are very cordial and medicinal :
their use in physic,- saith an emi-
nent writer, -j- words are too few
to express.
V. The Eose is called by natu-
ralists the queen of flowers, none
being to he compared to it.
intemperate heat ; it gently quali- does he yield us ? good against all choleric heats
fies choleric exhalations, refreshes and exhalations, of the heart and flesh, making
the spirit when sad, &c., and is good the furious and impatient man, gentle, meek, and
for the eyes.* humhle ; refreshes the spirit of a saint, when de-
jected, and under temptations ; and is exceeding
good to open the eyes of the understanding.
2. Jesus Christ, laid hold on hy faith, and
the virtue of his Wood applied and kept in the
soul, will prove a sovereign cordial at all times.
The medicinal properties of this Eose of Sharon,
for the healing the distempers of the inward man,
words (I may well say) cannot express.
V. Jesus Christ infinitely excels all others, whe-
ther 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, " Whe-
ther thrones or principalities or powers." " He is fairer than the children of men, the
chiefest among ten thousand," Psal. xlv. 2, Cant. v. 10.
VI. The . Eoses that grew in VI. There is nothing eminent and refreshing
Sharon, were the best and chiefest in any creature in a .natural way, but it is super-
eminent, and infinitely more in a spiritual way in
Christ. Christ is singular, touching the unity of
the two natures in his Person, singular in his in-
carnation, in his humiliation, in his conquest and exaltation, &c.
VII. The Eose of Sharon signi- VII. Jesus Christ, was not planted by man,
fies in Greek the flower of the but by the hand of the Father ; 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 plucked to pieces, as it were,
and trodden under their feet? He was laid open
to almost all manner of sorrow and suffering,
Isa. liii. 3, 4, 5.
of Eoses; they were singular in
beauty and property.
field, Sharon being a place or plain
wherein king David's herds and
cattle were fed, 1 Chron. xxvii. 29.
Eoses that grow in a field, are
not planted by man, and indeed
do lie open to beasts, to be spoil-
ed, plucked to pieces, or trodden
down.
VIII. The Eoses of Sharon were
free : persons might have access to
them, when they could not to other
flowers that were in close and secret
gardens.
IX. Eoses and other delightful
flowers of the field, are the beauty
and glory of the field, they clothe
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 valley.
XI. The Eose yields a very pre-
cious oil, good in divers cases.
VIII. Jesus Christ is free for all poor sinners,
whoever will, may come and take the good and
gracious virtue, and soul-refreshing blessings that
are in him, Isa. Iv. 1, Eev. xxii. 17. He is a
fountain opened, Zech. xiii. 1. The good that
is in God is no other ways communicated to man-
kind, 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. It is he who is the crown
of mortals, sitting in glory at the right-hand of
the Majesty of heaven.
X. Christ is to be found in green pastures, in
his Churches, where his word is truly preached,
and sacraments are duly administered : "He maketh
me to lie down in green pastures," Psal. xxiii. 2.
XI. Jesus Christ affords a very precious oil,
called the oil of gladness, which is of a most so-
vereign virtue. . See Oil.
* Hieron. trad. lib. de stirp.
f Hieron. tray.
BOOK II.]
CHRIST THE ROSE OF SHAEON.
407
METAPHOR.
DISPARITY.
I. A Kose is only pleasant and I. Jesus Christ delights and gratifies the spi-
grateful to the external senses.
II. A Rose can be .had but in
one season of the year ; you may-
look for a Eose in winter, and find it
not.
in. The Bose is a very fading
flower ; the naturalists tell us of
some that seem to wither in their
budding ; all their beauty and sweet
saYour passeth away.
IV. A Bose may be taken, pre-
sented, given, and received, by a
human hand.
ritual 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 Bose that never fades, he
remains in his full beauty and glory throughout
all generations, he never loses his savour ; if he
does not smell so sweet to our senses, it is because
our spiritual senses are decayed ; the cause lies
in us, not in him : " Jesus Christ, the same
yesterday, to-day, and for ever," Heb. xiii. 8.
IV. Jesus Christ is taken, presented, and given
by a divine hand, viz., the hand of God himself :
" God so loved the world, that he gave his only-
begotten Son," &c., John iii. 16. And he is not
otherwise received but by faith, the spiritual hand of the soul.
V. One person can but have V. Jesus Christ, the Bose of Sharon, is of such
one and the same Bose entirety to a nature, that thousands may have him entirely
himself at one and the same time. to themselves, as if but one only had him, and
this at one and the same time.
INFERENCES.
1. IF Jesus Christ be the Bose of Sharon, so sweet and lovely a flower ; let me ad-
vise all ladies, young virgins and others, who delight in flowers, above all to get this Bose ;
you never found the like in all your lives ; none so sweet, nor yield such a fragrant and
oderiferous smell as Christ doth ; nay, and more than that, it will be a glorious ornament
unto you, it will make all good and gracious ones in love with you.
2. Moreover, this shows 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. Labour to be stored with the conserves, and precious virtues of this divine Bose ;
prize the distillation of it. You love to wash in Bose-water, it is very grateful and plea-
sing to you ; come then and wash in the sweet and fragrant water of the Bose 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 shows 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 Bose, the lovely Bose of Sharon.
5. You that are God's children, that have the sweet scent of the Bose of Sharon, value
him above your chiefest joy ; account him, as indeed he is, the Bose and diadem of your
souls ; bear him not only by an outward profession in your breast, but take down the
sweet-smelling savour of grace into your hearts. You can never overvalue Christ.
ON THE BOSE OP SHABON.
IF nature such a magazine discloses,
Of artless beauty in our common Hoses,
As does the pencil's artifice outvy.
Commanding notice from each curious eye :
.. CHRIST AN ADVOCATE. [BOOK
Whose sense-refreshing fragrancy does yield
Perfumes, enrichmg the enameU'd field :
Sweet'ning the ambient air to entertain * '
With balniy odours, the invading train
Of flanting gallants : does to each distribute
A lovely nosegay, as a vernal tribute.
Yet 'tis but fading : with the Sun's uprise
Unfolds its bud> and in the ev'ning dies.
What shall we say to this illustrious bud,
This Hose of Sharon ! language never could
Express its glories, glories that excel!
In beauty peerless, uncompar'din smell !
No myrrh, no cassia, nor the choice perfumes
Of bruised spice, or oriental gums,
Breathe equal sweetness ! all the flowers that be
Tinctur'd with nature's rich embroidery,
Yield him the chief pre-eminence : then let
Each soul make haste our Sharon's Rose to get,
In him is life, we perish if we taste not :
In him are joys, eternal joys that waste not.
CHRIST AN ADVOCATE.
We have an Advocate with the Father, Jesus Christ the righteous" 1 John ii. 2.
ADVOCATE, in the Greek (npxX^') is one called or retained to speak or plead for them
Who have indictments against them, or otherwise were impleaded in any court of judica-
ture, and intreated to favour another in judgment, an intercessor.
METAPHOR. PARALLEL.
I. AN Advocate is, or ought to I. CHRIST is a wise and learned person, " In
be a wise and learned person, in a whom are all the treasures of wisdom and know-
court of judicature, because entrusted ledge," Col. ii. 3. " The Lord God having given
with weighty causes. him the tongue of the learned/' &c. Isa. 1. 4.
II. Advocacy is a relative office, II. The Lord Jesus is related to God, and the
one related to a judge and court of high court of heaven, " The man that is God's
judicature. fellow," Zech. xiii. 7. " The man of his right-
hand made strong for himself," Psal. Ixxx. 17.
III. An Advocate belongs to the III. Jesus Christ was born and constituted un-
law, which is to be his rule, in all der the law, Gal. iv. 4, and made it his rule in
his practice. all cases, would not vary in the least from what
God had required or enjoined therein.
IV. An Advocate is legally called IV. Jesus Christ took not this place and office
and appointed to his place and office, upon himself, but was- called and appointed to it by
God, as Aaron was to the priesthood, Heb. v. 4.
V. An Advocate -undertakes V. Christ doth undertake causes for any, if
causes when they are brought to him. they come to him ; " If any man sin, we have an
Advocate with the Father, Jesus Christ, the righ-
teous ; who is the propitiation for our sins, and not
for ours only, but for the sins of the whole world," 1 John ii. 1, 2.
VI. An Advocate pleads all VI. The Lord Jesus pleads all causes that he
causes that he undertakes; for he undertakes, did it when here on earth, " Holy Fa-
undertakes them to that very end. ther, keep through thine own name, those whom
thou hast given me," John xvii. 6, 11, &c. "Thine
they were, &c., they have kept thy word." " Father, forgive them, they know not what
they do," Luke xxiii. 34. 5
VII. An Advocate undertakes VII. Christ knows the weight of every one s
the weight of a cause, and knows cause, and knows how far it will go if well ma-
BOOS. H.]
CHRIST AN ADVOCATE.
409
for
naged.
ADVOCATE. PARALLEL.
prevail if well ma- naged ; 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 xvi.
16.
VIII. An upright and just Ad- VIII. Jesus Christ being justice itself, will be
. ... ^-.^j-..-, ^ !.: ~i4. ~_j faithful in all causes wherein he is entrusted ; he
is not only called " Jesus Christ the righteous," 1
John ii. 1 ; but he did as a due proof thereof, 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, Matt. iv. 8.
coun-
vocate is faithful to his client, and
will not betray Ms cause to his
adversary.
IX. An Advocate gives
sel and advice, puts into a way
and method, how to improve a
cause, when carried.
X. An Advocate is tied up to
customs and rules of court, which
he always observes, that he may
please and not offend.
IX. Jesus Christ, the "Wonderful Counsellor, he
sets his people in a hopeful way and method to
improve a cause, when carried against an adver-
sary, Isa. ix. 6. " Go thy way and sin no more,
lest a worse thing come unto thee," &c., John v. 14.
X. Christ did nothing of himself, but what he
received from the Father.; he is a strict observer
of all rules of righteousness, so as "to lead at all
times in the ways thereof, and in the midst of the
paths of judgment," Prov. viii. 20, and that he
might appease the great judge 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. An Advocate usually speaks XL Jesus Christ out-does all Advocates under
comfort to his client, especially if heaven in all things, for he speaks so as " never
the cause will bear it. man spake like him," John vii. 46. He bids them
" ask what they will, and he will do it for them,"
John xiv. 13. " Ask, and it shall be done, that your joy may be full," John xvi. 24.
XII. An Advocate can use free- XII. Christ most fully answers to this, where
dom of speech, and speaks boldly he saith, " Father, I will that those whom thou hast
given me, be with me, where I arn, that they may
behold my glory," &c., John xvii. 24.
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 like wheat : but I have
prayed for thee, that thy faith fail not," &c., Luke xxii. 31, 32.
XIV. An Advocate hath the XIV. Christ hath the ear of the heavenly
judge's ear more than those that Judge, because he always speaks to the very life
of the cause. He was heard in all things, and
at all times: "I know that thou nearest me always,"
John xi. 42. He only is authorized to plead for
poor sinners.
j.
to the judge.
XHI. An Advocate knows the
fittest time to manage business,
and every thing is beautiful in its
season.
but standers-by, that may be
somewhat concerned in a cause;
but the judge listens to him, be-
cause he expects him to speak to
purpose, who hath authority so
to do.
XV. An Advocate gives free ac- XV. Jesus Christ invites "All that are weary and
cess, and is ready to be spoken with heavy laden," to come to him for rest, Matt. xi. 28,
"7 all persons that have any busi- with a promise of free access, " Whosoever comes
ness with him. to me, I will in no wise cast out," John vi. 37.
XVI. An Advocate undertakes XVI. The Lord Jesus, this wise and able Ad-
gh and desperate causes, he re- vocate, hath undertaken desperate causes, such as
tuseth not- to speak for men greatly thatofMaryMagdaleneagreatoffender,Peteragreat
' 3 G
410 CHRIST AN ADVOCATE. [BOOK H.
"
ADVOCATE. PARALLEL.
obnoxious to the law, lie sticks backslider, Paul a great blasphemer and persecutor
not sometimes to plead the cause of the Gentiles that were thieves and idolaters, by
traitors, where the law admits of a the fall: desperate was the cause of all he under-
legal plea., though in very great danger took, 1 Tim. i. 13. " I pray not for these alone,
of their lives, by reason of the griev- but for all that shall believe on me through their
ous crimes wherewith they stand words," John xvii. 20. " He makes intercession
.charged against their prince. for the transgressors," Isa. liii. 12.
XVII. An Advocate is much ho- XVII. Christ is very much honoured by God,
noured by the judge in all his re- he calls him his fellow, and will have all men
plies, sometimes gives him the title honour the Son, even as they honour the Father,
of brother.
XVIII. An Advocate knows much XVIII. Jesus Christ knows much of the mind
of the judge's mind, being skilled in of God, being skilled in all the laws, natural,
all the rules that he judgeth by, and moral, and evangelical, well understands his
is well acquainted with his nature and nature and disposition, being always by him, and
disposition. as one brought up with him, being daily his delight,
Prov. viii. 30, &c., so near and familiar that he
lay in his bosom," John i. 18.
XIX. An able, eminent, and XIX. Jesus Christ had unspeakable confidence,
learned Advocate, fears not being insomuch that he feared not to appear amongst
overmatched when he knoweth he great and learned doctors in the temple, hearing
hath law and reason on his side, 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, Sadducees, and Priests of the
Jews, Luke ii. 46.
XX. A good and worthy Advo- XX. The Lord Jesus stands not on fees, or
cate is of so noble and generous a gratuities, for indeed none are able to give unto
disposition, that he will plead the him a reward for his work, but he acts on the
pause of the poor out of pity, ra- same terms that God gives, wine and milk, and
ther than they should miscarry. that is, " without money, and without price. Who-
soever will, may come," and take his counsel and
advice, " Water of life freely," Isa. Iv. 1. " He hath filled the poor with good things,
but the rich he hath sent empty away," Luke i. 53. Their cause falling to the ground.
XXI. A able Advocate doth, and XXI. Christ did frequently, when on earth,
that not seldom, carry causes that are and since his departure into heaven, carry causes
very doubtful to others. doubtful to others : he carried the cause in a
great' trial against Satan, who made strong at-
tempts against him, "After he had fasted forty days," Matt. iv. 3, 4, 8, 9. And when
none was found worthy to open, the books, and unloose the seals, " And look thereon, at
which John wept, the Lion of the tribe of Judah prevailed," Rev. v. 5, 6. In due time
Christ died for the ungodly, Rom. v. 7. " He hath delivered us from the curse of the law,
being made a curse for us," Gal. iii. 13.
XXII. An Advocate is careful XXII. Jesus Christ is watchful to keep up the
to keep up the honour - of the judge honour of God and his laws, because the con-
and laws, because the contempt thereof tempt thereof would prove of ill consequence ; I
proves of ill consequence. honour my Father, " I have glorified thee on earth,'
John xvii. 4. " Not one jot of the law shall fail;
think not that I carne to destroy the law," &c. He answered the demands of it, " That
God might be just, and the justifier of those that believe in Jesus, Rom. iii. 26.
XXIII. A good Advocate is al- XXIII. Christ is very diligent, never guilty of
ways very diligent, and mindful of his any neglects in' acting for his people ; he went
client's concerns. about doing good, pleaded often, pleaded strong-
ly, with crying and tears, used mighty and pre-
vailing arguments with God, on the behalf of his flock on earth ; pleads for great things
for them, for the Holy Spirit, for Divine protection, union, and for their safe conduct to
heaven: " Father, I will that all they whom thou hast given me, be with me where I am,
that they may behold my glory," John xvii. 17, 21, 24.
XXIV. A good and able Ad- XXIV. Jesus Christ is successful ; he hath car-
vacate is very successful, in carrying ried many, yea, multitudes of causes, for his peo-
on many causes. pie ; nay, indeed it may be' said, when did be
BOOK II.]
CHRIST AN ADVOCATE.
411
'scarry ? what cause was lost when the sinner did sincerely and in good earnest engage
f- 1 ? He carried the cause for poor Peter, to the preventing his utter destruction; he
vailed for the protection of God to the eleven apostles, that continued with him ; he
Availed for the sending the Comforter, when he went away; he carried Paul and
the suffering saints away conquerors ; hath made us more than conquerors, Bom. viii. 38 :
he manages effectually all the affairs of his elect throughout all the earth.
METAPHOR. PARALLEL.
XXV. A good Advocate is con- XXV. Jesus Christ is greatly grieved, to see '
cerned when a cause is lost through men miscarry in the great cause of their souls
the client's fault, because he- would through their own neglect, because they did not,
not make use of an Advocate. " They would not come to him," retain him, make
use of Min, John v. 40. " He drew near the
city he beheld it, and wept over it. 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,"
Luke xix. 41, 42. Their cause was irrecoverably lost, because they would not come unto
him Matt, xxiii. 37.
- ' ' " 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," Hos.
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
hopeful ; matters are gone too far, iv. 17. Such are the hardened hypocrites and
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 judge himself, when his work
and business of advocacy ceaseth.
reprobates, horrible apostates, the blasphemers
of the Holy Ghost, of these it may truly be said,
as in Eccl. iv. 10, " Woe unto him that is alone;"
and they may say of themselves, " The harvest is past, the summer is ended, and we are
not saved," Jer. viii. 20. 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 ; he will take no
foul cause into his pure breast, but clearly leaves them out of his intercession and advo-
cacy : " I pray not for the world." &c., John xvii. 9.
XXVII. The Lord Jesus is the wisest and
most honourable Advocate that ever was, and
therefore is the undoubted heir to preferment ;
yea, to the greatest of preferments, he being ap-
pointed the Judge of all the world, by a former
and unalterable decree : " Him hath God or-
dained to be the Judge of the quick and dead/'
Acts x. 42, " God judgeth no man, but hath committed all judgment unto his Son," John
v. 22, " He hath appointed a day, in which he will judge the world in righteousness, by
that man whom he hath ordained," &c., Acts xvii. 31.
METAPHOR. DISPARITY.
I. An Advocate here below, is I. Jesus Christ is an Advocate for his whole
concerned but for a few clients, can- 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," John
xvii. 20. "Whosoever comes, none is refused, that
hath an appeal to make to the great God, who is
Judge of all the world, &c.
II. But Christ this great Advocate of souls,
who appertaineth to the high court of heaven, is
of long standing and great experience, possessed
not serve many, much less all that
need an Advocate to plead their cause
for them.
II. An Advocate here below, is
hut for a short standing, comes in an
hour and goes out in an hour, the
eldest are but of yesterday and of the place of an Advocate, from the fall ; nothing
ti . 1 _ * , 1 n j ^
small experience.
III. An Advocate here below
leaves his clients doubtful, because
they know not how a cause will go
before trial.
can surpass his cognisance, he stood before the
Ancient of days, in the days of Noah, Daniel,
Job, &c.
III. But Jesus Christ knowing all things relat-
ing to the judgment-day, gives assurance to Ms
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," Johnv. 24, Rom. viii. 1,
3 G 2
412
CHRIST AN ADVOCATE.
[BOOK n.
METAPHOB.
DISPAB1TY.
IV. Some Advocates here below IV. But Christ, this high and holy, this great
do more often miss than carry causes, and good, this wise and just, this true and right.
and many of them lose more causes eous Advocate, carries every cause he undertakes,
than they gain. He will not undertake any cause, to plead effee-
tually, hut the heliever'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," John xvii. 2. For those that willingly submit to Ms
laws, he is successful to a wonder ; whatever he desires is done for them, his prayers
being always heard.
V. An Advocate may carry a V. But the Lord Jesus, the church's Advocate,
cause here below, and there may mates sure work, when he carrieth a cause, it
lie an appeal against it in some of is done in the highest "court itself, from whence
the superior courts, as the court of there is no appeal. Every cause that Christ
carrieth, is, like the laws of the Medes and Per-
sians, unalterable, 2 Sam. xxv. 4, 5, and like " the
covenant, ordered in all things and sure ;" it is
as the good part Mary chose, Luke x. 42, that
shall never he taken from her ; neither men nor. devils shall be able by fraud nor force, to
take it away from them. " It is God thatjustifieth, who is he that condemneth ? It is Christ
that died, yea, rather that is risen again, who also maketh intercession for us,"Kom. viii. 33, 34,
VI. An Advocate in these lower VI. Christ hath no match or equal, but he
courts, though he be an able man, very much transcends all his opposites. Beelzebub
hath had a great name, but he i? nothing to
Jesus ; Christ makes him fly before him, and fall
like lightning. He hath an awful majesty in
good, but he may find his equal, &c. his words, that if he doth but say, " Get thee
behind me, Satan," " The Lord rebuke thee,"
,Matt. iv. 10, Zech. iii. 2, Satan shrinks off shamefully : he dares not, cannot stand
before this powerful Advocate.
. '
chancery, &c. The cause may be
carried for a person in one court, and
lost in another.
yet he may be over-matched and
out-done by others ; it being a
rule in most cases, not one so
APPLICATION.
I. Behold the marvellous goodness of God, that he should (in mere mercy to us) ap-
point such an able Advocate, to whom the very angels themselves are inferior, in point of
wisdom, power, office, and honour. Those sons of the morning shout for joy at his ap-
pearance as an Advocate, and prv into the mystery of his honourable work, Job xxxviii-
7, 1 Pet. i. 12.
H. There is great encouragement to come to this Advocate : God invites men to come
to Christ for advice, and to take his counsel : " This is my beloved Son, hear him," Matt.
iii. 17. He is not concealed in' some secret chamber, where he cannot be found, but
" stands at the opening of the gates, at the place of the chiefest concourse." "God hath
given him to be a light to the Gentiles, and his salvation to the ends of the earth," Pror. i.
20, 21, 22, Isa. xlix. 6. Whoever believingly and in truth desires to have him for their Advo-
cate, may have access unto him, and have their cause undertaken, pleaded, and effectually
managed by him, who is the Judge's own Son. The motives to this duty are many.
1. "When poor sinners come to this holy Advocate, they are kindly embraced.
2. They have their work readily undertaken, they are not tired out with delays.
3. They have it very carefully managed; the cause is not lost, nor suffered to fall to
the ground, for want of prudent and careful management, &c.
4. It is a great cause, that cannot safely be trusted in any other hand ; it is about a
title to an inheritance, wherein if a man miscarry, he is utterly undone, yea, utterly un- .
done 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 com-
mitted his cause to this Advocate, may sleep in peace, go about his business in com-
fort, neither need he in the least doubt or fear of what will follow, for there was never
CHBIST AN APOSTLE.
413
BOOKII.]
any one that trusted in him confounded or put to shame. There was never a cause
left by any man, to the wise counsel and management of this most powerful and holy
Advocate, but it carried the day. He is not only able to save, but able to save to the ut-
termost, not only some, " But all those that come unto God by him, seeing he ever liveth
to make intercession for them," Heb. vii. 25.
III. "Who then would refuse coming to Jesus Christ, or neglect to make use of this
Advocate ?
IV. It also shows the cause why men perish, and miss of God's favour, and lose
eternal life ; it is not for want of free tenders of grace, or because there is no Advocate
to plead for them ; but it is because they will not open at his knock, nor take his counsel,
&c. " They will not come unto him, that they might have life," John v. 40.
Lastly ; Let all saints, who through. Satan's temptations have been overcome, and
sinned, and wounded their consciences, remember, that " There is an Advocate for them
with the Father, Jesus Christ the Righteous," 1 John ii. 1, 2.
CHRIST AN APOSTLE.
" Consider the Apostle and High-Priest of your profession, Christ Jesus," Heb. iii. 1.
AN Apostle signifies in the Greek, one sent ; and it hath something peculiar to it, to dis-
tinguish the office from other offices, appertaining to the Gospel, and the Church:
for though John Baptist was one sent, with many others, yet were they not called Apostles,
but dignified by some other names, titles, or epithets ; as Fore-runner, Disciple, and
Servant of the church, &c. Now inasmuch as one rank and order of men have this title
given them, and by it are distinguished from others concerned in divine service, we may
suppose it to signify their commission and qualification for their designed work ; which
commission, qualification, and designed work, seems to be comprehensive of these three
things, viz., I. Immediately sent. 2. Marvellously inspired. 3. The master-builders
of the Gospel- foundation for the Christian religion. That all these are declared and set
forth concerning Jesus Christ, is evident. Therefore in that Christ is here called an
Apostle, it must or may signify, that he was sent after a higher and more extraordinary
manner than common messengers.
METAPHOK.
I. An Apostle was immediately
sent by Christ.
II. The Apostles in pursuit of
their commission, went up and down
preaching the Gospel, &c.
HI. The Apostles had Christ al-
ways with them in their work, in an
extraordinary manner.
IV. An Apostle was to bear
witness to the truth, and to Christ's
name.
V. The Apostles were to open
mysteries that had been kept hid.
_VL The Apostles were endued
with divine power to do wonders
and mighty works.
VII. The Apostles were to take
care of the church whilst they liv-
ed, and after their decease Paul had
the care of all the churches upon
PARALLEL.
I. Christ Jesus was immediately sent by God :
" He came not of himself, but the Father sent
him."
II. Christ Jesus went about preaching the Gos-
pel, doing good, and healing all that were op-
pressed, Acts x. '68.
III. Christ Jesus was not alone, but the Fa-
ther was with him, John viii. 16. God was with
him in an extraordinary manner, beyond what he
ever was with any mortal.
IY. Christ, as the great and chief Apostle, bore
witness to the truth : " For this cause came I into
the world," &c. John xviii. 37.
V. The Lord Jesus came, as the chief Apostle,
to open mysteries that had been kept hid, Luke
iv. 18.
VI. Christ Jesus had not the Spirit by measure,
but was filled with the Spirit to do and speak
mighty things, John iii. 34.
VII. Christ more especially took care of his
Church before he left them. He forewarne,d
them of evils to come, he cautioned them against
fears and apostacies, and committed them to
414
CHftlST AN APOSTLF..
pBOOK
METAPHOR.
him ; " he seat for the elders, and
gave them charge," &c., Acts xx. 17.
St. Peter took care, that after his
decease the churches might be secured
VIII. The Apostles had a dis-
pensation committed to them from
which they were not to depart. "A
dispensation of the Gospel is commit-
ted to me. Woe is me, if I preach
not the Gospel," 1 Cor.ix. 17. They
also ordained other ministers. .
IX. The Apostles went through
good and evil report unweariedly,
till they had finished their course,
and then committed themselves to
him that judgeth righteously, in ex-
pectation of a crown of endless glory,
2 Cor. vi. 8. " Henceforth is laid
up for me a crown of righteousness,"
&c. 2 Tim. iv. 8.
PARALLEL.
the care of his Father : " keep through thine
name those that thou hast given me,'" John xvii. 1 1,
from danger.
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 ?"
John ix. 4, " I must work the works of God."
" Tell that fox, I do miracles this day, to-morrow,
and the third day I shall be perfected," Luke xiii.
32. He had power also to ordain other officers
and ministers.
IX. Christ " suffered great contradiction of sin-
ners against himself," Heh. xii. 3 : fought as the
captain of our salvation, with all difficulties and
enemies, till he had finished his work, and could
say, " Father, it is finished, into thy hands I com-
mend my spirit. "He for the joy that was set
before him, endured the cross, despised the shame,
and is set down at the right-hand of God," Heb.
xii. 2. .
SIMILE.
DISPARITY.
I. The Apostles were but mere
men,, whose original was from the
dust.
I. Christ was Emmanuel, Isa. vii. 14, the
eternal Son of God, God, very God, of God,
Lord of all, whose descent was from heaven," I
came down from heaven," Matt. i. 23. " The
second man was the Lord from heaven." 1 Cor. xv. 47, John vi. 38.
II. The Apostles had but a small II. Christ had the fulness of the Divine Spirit
measure of the Spirit, and were not dwelling in him, and resting upon him, " God gave
without sin and infirmities, 1 Cor. not the Spirit to him by measure," John iii. 34,
xiii. 9. " Through the eternal Spirit he offered himself to
God without spot," Heb. ix. 14. " The prince of
this world came, and found nothing in him," John xiv. 30, " He was holy, harmless, and
undefiled, separate from sinners," Heb. vii. 26.
III. The Apostles were but fel- III. But Christ is Master, Head, Lord, Ruler,
and Governor, a complete Prince and King, as
we!} as Priest, Prophet, and Apostle. He is Lord
of all, " over all, God blessed for evermore," which
made Mary say, "they have taken away my Lord,"
John xx. 28, and Thomas say, " my Lord and my
God."
IV. But Christ did more than show and direct
to a Saviour : he was that Saviour himself, and the
tion, and eternal life ; they were not Author of eternal salvation to all them that obey
able to save, nor could they give him. He had help laid upon him, being mighty to
salvation to any : " was Paul crucified save, Heb. v. 9 ; was born a Saviour : " To you is
for you ?" &c. born in the city of David a Saviour, which is Christ
the Lord," Luke ii. 11. And that great salvation
is not to be neglected without imminent danger: " How shall we escape, if we neglect so
great salvation ?" Heb. ii. 3.
low -servants, and " not lords over
God's heritage," 1 Pet. v. 3, not
like some we have had since their
time.
IV. The Apostles did but show
and direct to a Saviour, to salva-
INF ERENCE S
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.
BOOK H-3 CHRIST THE BREAD OF LIFE. 415
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, for our sakes. " He that was
rich became poor, that we would through, his poverty might be made- rich," 2 Cor. viii. 9.
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," Heb. iii. 1, who can do all things for us by his
" word, Spirit, and ministers. Away therefore with that grand antichrist, and vile im-
postor, 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 myself, the Father sent me."
2. " He spake so as never man spake," John vii. 46. No man ever yet, nor ever will
speak like the man Christ Jesus. He spake like one that had authority, and not like the
scribes, learned doctors, and wise men among the Jews, Matt. vii. 29. Many were astonish-
ed at his understanding and answers in his tender age.
3. God commands us to hear him : " This is my beloved Son, hear him," Matt, xviii. 5.
4. God threatens us if we do not hear him ; it is dangerous to refuse to hear him ;
" How shall we escape, if we turn away from him that speaks from heaven ?" Heb. ii. 3.
CHRIST THE BREAD OF LIFE.
" / am the bread of Life : this is the bread which cometh down from heaven. I am the living
Bread which came down from heaven," John vi. 48, 50, 51.
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 show metaphorically, that whatso-
ever 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. PARALLEL.
I. BREAD is prepared and made I. THE Lord Jesus was prepared by God the
fit for food. Father, to be a meet and tit Saviour, and food
for our souls; " a body has thou prepared me,"
Heb. x. 5.
II. Bread is a substance well II. Jesus Christ is well suited to the soul or
suited for the subject to which it is subject that is to receive him, all qualifications
appointed. which are really useful to support and refresh the
soul are in him ; viz., mercy, kindness, goodness,
gentleness, pity, and sympathy, Matt. xi. 28, 29. He administers to the poor, feeds, fills,
satisfies, &c. " Of his fulness we receive, and grace for grace," John i. 16.
HI. Bread is good in itself, and HI. Christ is good in himself, and in his own
of its own nature. nature, and he cannot but be so, because there is
no evil quality can mix, incorporate, or convey the
least tincture into him ; although he seems to refuse the attribute of absolute good : " Why
callest thou me good ?" &c. Matt. xix. 17. Yet was he really and completely good in his
whole nature and quality, being God, &c.
IV. Bread is not inherent in us, IV. Jesus is not inherent in us, as some imagine,
but a distinct thing from us, and a but is a distinct person, or substance without us,
gift from another. " the gift of God to us," John iv. 10. " He came to
his own, but his own received him not ; but to as
niany as received him, to them gave he-power to become the sons of God," &c. John i. 11, 12.
V. Bread is ordained to an high V. Christ was ordained of God to a very high
and most excellent end, even to pre- and excellent end, even to uphold the whole
serve the whole race of mankind. race of mankind ; this Lamb was fore-ordained,
" That through him. sinners might be saved," 1
Tim. i. 15. Thou shalt be my salvation to the ends of the earth," Acts xiii. 47.
416
CHRIST XHJ BREAD OF" LUTE,
[BOOK 11
METAPHOB.
PARALLEL.
VI. Bread, though it be prepared, VI. In like manner, though Jesus Christ the
be suited, be good, given and blessed Saviour be prepared and suited, be good
ordained to an high, a very high and given, be ordained and appointed to a very
1 - ' high and excellent 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 receiver, the rest that came not when
invited, perished : " They that were bidden shall
~ starved, had he not come to his
and excellent end, yet it must be
taken and used according to the
intent of the giver, and propor-
tionable to the end of it, otherwise
we shall starve in the midst of
plenty.
taste of my supper," Luke xiv. 24.
father's house for Bread.
VII. Bread is pleasant to the
taste of all, but especially to the
needy. " The full soul loathes the ho-
ney comb, but to the hungry every
bitter tiling is sweet," Prov. xxvii. 7.
VIII. Bread renews strength and
preserves persons' lives : not only
David and the Samaritans found it
so, but it is the common experi-
ence 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 business
without it.
X. Bread is of universal neces-
sity and benefit, the rich want it
as well as the poor, the landlord
as well as the tenant ; the king as
well as the subject: children in
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 inferior to it, and not to be va-
lued with it : a man -will pawn his
clothes, dispose of his treasure,
mortgage his land rather than want
bread.
The Prodigal had
VII. In like manner Jesus Christ is pleasant
and sweet to a hungry soul that is sensible of the
want and need of him; " Unto those who believe,
he is precious, &c.," 1 Pet. ii. 7.
VIII. In like manner Jesus Christ renews,
strengthens, and preserves the souls of men:
before he comes, they are without strength, and
those that refuse him, shall certainly die in their
sins, &c., Rom. v. 6, John viii. 2, 4.
IX. Even so Jesus Christ received, doth fit for
spiritual work and business : " I can do all things
through Christ that strengthens me :" but without
him nothing can be done to any purpose : " With-
out me ye can do nothing," John xv. 5.
X. The Lord Jesug is of universal necessity 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 going out of
the world, they all need him ; " for there is no
other name given under heaven, by which men can
be saved," Acts iv. 12. All have some benefit by
him ; " he is the Saviour of all men, but especially
of them that believe."
XI. Jesus Christ is the best of blessings, be-
yond compare ; " the chief est among ten thousand,"
Song of Solomon, v. 10. He is that bread that addeth
strength to the faculties, creates a healthful appe-
tite in every right receiver ; yea, beauty, orna-
ment, wealth, treasures, are below him, and not
to be valued with him, he is better than gold ; yea,
" the most fine gold ; better than rubies, and all
things that can be desired," Prov.iii. 13, 14, 15, are
not to be compared unto him. Wise men, masters of the best reason have sold, left, forsaken
all, for him. Moses left all the riches and honours of Egypt, for Jesus Christ, David cries,
" Whom have I in heaven but thee ?" &c., Psal. Ixxiii. 2 5. The -primitive saints parted
with their substance, their clothes, their peace; yea, their lives, and all, for Christ's sake;
" we have left, all and followed thee," &c. " I account not my life dear unto myself," &c.,
for whom I have suffered the loss of all things," &c. Heb. xi. 24, 25, 26.
XII. Bread hath a hidden vir- XII. In like manner the Bread of life, the
tue in it, which cannot be known, Bread of God hath hidden virtue in him, which
but by taste, or experience. A none can know but those that have tasted, that
man may see and hear much, but the Lord is gracious : therefore " ! taste and see
this is nothing, it is taste, relish how good the Lord is," Psal. xxxiv. 8. Experi-
BOOK II.]
CHRIST THE BREAD OF LIFE.
417
METAPHOR.
PARALLEL.
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."
tl *, 4- *
cannot enjoy himself, or his rela-
tions without it ; if he hath glorious
apparel, sumptuous and fair build-
ings, spacious gardens, large fields,
and experience that discovers the ence worketh hope. This was that which Christ
virtue of it : and a small morsel meant when he said, " Except ye eat the flesh of
tasted, is better than, the great king the Son of man, and drink his blood, ye have no
of Babylon's feasts that were seen, life in you," John vi. 53. Unless you taste, relish,
and not partaken of. 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 Mm, John vi. 27.
" He feeds the hungry with good things," Luke i.
53 ; none are forbidden to take of this bread ; those
that will not look out for it, will certainly lose
their souls at last. " The slothful shall beg in harvest, and have nothing," his desire
stayeth him. " "We are to seek, to ask, to knock, to strive, to labour for the meat that pe-
risheth not," Prov. xix. 15, or perish for the want of it.
XIV. Bread is absolutely neces- XIV. Jesus Christ is absolutely necessary to
sary to common happiness ; a man men's happiness ; there is no joy, no peace, no
tranquillity of mind, no content or satisfaction,
no freedom from the fretting humour of a dis-
tempered mind, from the hungry craving of a
galled conscience without him. If relations
and pastures, if it were possible to speak, what is it ? if he clothe himself with silver,
have the wisdom, wealth, and glory if he adorn himself with jewels, if his rooms be
of Solomon, and want Bread, he hung with rich tapestry, if he stretcheth himself
could take no comfort in it ; the on a bed of ivory, all is as nothing, it will not
fretting and hungry humour would stop the mouth of hunger, nor minister one
haunt him, and like the worm, and night's solid content or satisfaction ; the height of
devouring caterpillars of Egypt, eat all his happiness lieth but in the folly of advance-
up and devour all his comforts. ment, that vanishefch upon the first opening of
his eyes, and seeing himself lost, and, the saddest
case without Christ in the world : he dreams he
hath spiritual food ; but when he wakes, his soul is starved, and sinks within him, he
thinks he is full and needs nothing, but is naked, poor, and miserable, and wants all things,
Rev. iii. 17 ; and there can be none but miserable comforters round about him, that can
say little more than there is no help for him in his God, because he hath neglected this
spiritual Bread ; " For he that hath not the Son, hath not Life, but the wrath of -God
abideth upon him," John iii. 3G.
XV. A true and real sense of the want of
Christ, will occasion violent motions, as it did
when the poor pressed into the Gospel ; " The
violent took it by force :" the blind man cried when
forbidden : the woman came for crumbs upon the
sharp point of great repulses, and would have no
denial, Matt. xv. 25 26.
_ r XVI. Jesus Christ, as he is the Bread of God,
the greatest of blessings when pro- the Bread of heaven, the Bread of souls, is com-
mised, so the greatest of judgments prehensive of the greatest blessings when promised
when denied ; " Bread shall be given, or enjoyed, he is the Light of our eyes, the joy
and thy waters shall be sure." of our hearts, and Life of our souls, his approach
to us far exceeds the joy of harvest to an hus-
bandman ; 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 staff of bread," &c.
XV. Bread, in a sense of the
want of it, will occasion violent
motions, according to the old pro-
verb: hunger will break through
stone walls, &c.
XVI. Bread as it comprehends
stance.
you
METAPHOR.
Bread is an earthly sub-
DISPARITY.
I. Bxit Christ is the Bread that came down from
heaven, the second man was the Lord from r eaven.
3 H
418 CHRIST THE SUN OF KIGHTEOTJSNESS. [BOOK U.
II. Bread is a dead substance. n. But Jesus Christ is living Bread, was dead
for a while, " but is alive, and lives for evermore :"
" He ever lives to make intercession, dies no more," &c., Rev. i. 18, Heb. vii. 25.
III. Bread properly is for the body. III. But Jesus Christ is Bread, meat, refresh-
ing, Life for the soul : " "Whosoever hath Christ,
shall have him for ever, shall never die," Johnvi.
IV. Bread properly so called will IV. But Christ is durable, " The same yesterday;
perish, as the manna in the wilder- and to-day, and for ever, whom God would not
ness. suffer to see corruption."
V. Bread properly so called, is V. But Jesus Christ is eaten spiritually, not as
literally eaten, as the fathers did eat the papists do imagine, not to his hurt or punish-
manna. ment, but to his honour and delight : not as the
fathers eat manna in the wilderness.
VI. Literal or corporeal Bread VI. Christ is given by the hand of God, and
is given by the hands of men, as by the ministration of the Spirit. " He shall take
parents give to their children, when of mine and show unto you," John xvi. 14.
they ask it.
INFERENCE S.
IF this doctrine be true (as it certainly is) which haih 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 itself, so necessary unto us, that we die and perish without it.
2. It shows Jesus Christ's great goodness, in vouchsafing to become Bread and food
for us ; what manner of love is this, that the Son should undertake to feed and save us, &c.
3. It shows the indispensible necessity of men 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, choose death. The eternal life that God gives, is in his Son, Prov. viii.,Joimi.
4. It shows the blessedness of those that are made partakers of him : " Whosoever
hath the Son, hath the Father also," John v. 24. " And he that hath the Son, 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," Matt. vi. 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. ! cry to God, to the Lord of Life, that
whatsoever you want of this life, you may not eternally perish without Jesus Christ.
CHRIST THE SUN OF RIGHTEOUSNESS.
" But unto you that fear my name shall the * Sun of Righteousness arise, with healing in
his wings," &c., Mai. iv. 2.
" The Lord God is a Sun, and a Shield" Psal. Ixxxiv. 1 1. Which, as Mr.
noteth, may refer to Christ, Mai. iv. 2.
OBSERVE. Jesus Christ is, and may fitly be compared unto the Sun, to the Sun in the &"
manent, the great light of heaven.
METAPHOR. PARALLEL.
I. THERE is but one Sun to I. THERE is but one Sun of Righteousness:
give light to the universe, and from God has many adopted sons, but he hath
its singularity it may take its"hame, but one begotten Son : " There is but one Mediator
Sol quia solus. betwixt God and man, the man Christ Jesus," 1 Tim-
* Sol icnttJ quod solus apparent, T)\IOS.
.BOOK II-]
CHRIST THE SUN OF RIGHTEOUSNESS.
419
METAPHOR.
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.
in. The Sun is a pure, bright,
and spotless creature, the beauty
arid ornament of heaven. His
brightness is such, that a man
cannot look upon it, but it dazzles
and blinds his eyes; unless look-
ing downwards, and beholding it
in water, which, though thick and
gross, yet is a proper medium.
The Sun, though 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.
he when he conversed with men in the
IV. The Sun hath his orb, his tent,
or as the scripture speaks, his taber-
nacle, Psal. xix. 4.
V. The Sun is a communicative
creature, placed in the heaven to en-
lighten the world ; he is always send-
ing forth his beams of light.
VI. The Sun is at the Lord's
commandment, in his rising and set-
ting, standing still, or going back ; he
doth all by God's special order and
appointment.
The Sun sends forth his
%ht universally to all the world ; it
shines upon the just and upon the un-
just ; it is not confined to one nation
r people, or to this or that man, but
!t is free to all.
The Sun is the superin-
tendent over the world, the chief
governor, as it were, and head of in-
fluences, called the queen of heaven,
vii. 18.
. The Sun is of a marvellous
called a " great light,"
i. 16 ; and is affirmed by some
to be one hundred sixty and six times
bl gger than the earth.
PARALLEL.
ii. 5, but one Saviour or Eedeemer for mankind,
wherever they live throughout the whole universe.
II. Jesus Christ is Light in himself, respecting
his Deity, the fountain and perfection of light and
glory. The sea is not so full of water, nor the
Sun. of natural light, as Christ is full of grace and
divine light, John i. 14.
III. Christ is clearer than the Sun, therefore
much fairer than the children of men, Psal.
xlv. 2 ; and this must needs be so, " He is the
brightness of the Father's glory," Heb. i. 3.
there is such beauty, purity, and glory in him,
that in his eternal being and Godhead we cannot
behold him ; but if we look upon him in his human
nature, where his glory is veiled, he has been
seen in the flesh ; he was visible, yet so that in him
was no spot, no guile was found in his mouth,
1 Pet. ii. 22. " He is altogether lovely, the chief-
est among ten thousand," Cant. v. 10, Heb. iv. 13,
Before whose eyes all things are naked, all the
abominable thoughts, filthy ways and works
of men ; yet he contracts no stain of sin, nor did
days of his flesh upon earth.
IV. Christ hath his tabernacle in the heavens,
at the Father's right-hand, there to plead and
make intercession for us, Heb. vii. 25.
V. Jesus Christ communicates of his influences
and spiritual light. There is never a day, but
Christ is ministering and giving forth light rind
goodness to the world, especially to his saints :
" Of his fulness we all receive, and grace for
grace, John i. 16.
VI. Jesus Christ rose and came forth out of the
bosom of the Father at God's command. He
spake not but as he received commission from
the Father ; he laid down his life, and took it up
again, and all by the commandment of the Father,
John x. 10.
VII. Jesus Christ is an universal light, good
to all : "I am, saith he, the light of the world,"
John viii. 12. He enlightens every one that
comes into the world, either naturally, morally,
or spiritually ; he holds forth light and grace to
all. What nation is the Gospel confined to ? " Go
unto all nations, preach the Gospel to every crea-
ture," Mark xvi. 15.
VIII. Jesus Christ is the great and only Poten-
tate, all rule and government is committed into
his hands ; it is he who maketh day and night in
souls and nations. God hath made all things sub-
ject under his feet, Matt, xxviii. 18, Heb. i. 2,
John xvii. 2, Eph. i. 22.
DL Jesus Christ is infinite in power, wisdom,
and goodness ; his being and greatness are im-
measurable, respecting his Deity ; a glorious and
immense Being ; the fulness of him that filleth all
things; there are no bounds nor limits to his
greatness.
420
CHRIST THE SUN OP RIGHTEOUSNESS.
[BOOK u.
METAPHOR.
PARALLEL.
X. The Sun communicates his light X. Jesus Christ communicates of his fulness
to the celestial bodies, viz., to the fir- to the angels. He is the Head of principalities
mament, moon, and stars, who have no and powers, &c., and to the saints, prophets, and
other light butwhatthey derive fromit. apostles, who are called lights, Col. ii. 10, Eph. j
21. " Ye are the light of the world," Matt. v. 14'
John Baptist is called " a bright and shining light," John v. 35. Yet are saints but dark
bodies 'of themselves, they have no light but what they receive from Christ.
XI. Were it not for the Sun, XI. What a dark and dolesome dungeon,
what a dark world would this be ! If 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 commu-
nicated in the Gospel by his word and Holy Spirit.
God should say to the Sun, shine
no more ; or should deprive the earth
of the light thereof, who would de-
sire 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 adore it as a
God. Some insensible creatures,
as the marygold and tulip, open
their leaves at its approach, to
receive his 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
XII. Christ is wonderful; angels and saints
for love admire him : the world and devils
with fear tremble at his name, Isa. ix. 6, 1 Tim.
6. He has the admiration of angels and
in.
saints, and consternation of devils and wicked
men. The saints adore 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 shuts when he withdraws, drooping and
sympathy, that shows an unwilling- languishing in his absence, and will not be kissed
ness in them to be seen by any eye by any lips, nor embraced by any arms but his.
but his.
XIII. The Sun in its motions XIII. The motions and operations of Christ
and operations is very strong, and are strong and powerful, as when he moves to
giant-like ; he goes forth like a strong convert souls, to help and deliver his people, or in
man in his might ; who can stay the revenging himself upon his and their enemies, Eph.
Sun in his course ? i. 20,
XIV. The Sun in his motion is very XIV. Christ's motions are swift and speedy.
" He flies on the wings of the wind, and skips like
a young roe," Psal. xviii. 10, Cant. ii. 8, 9, especi-
ally when he comes to help and relieve his people.
XV. Christ's motions are constant, he is never
out of action : " He ever lives to make interces-
sion," Heb. vii. 25. He is always moving and
working for his creature's good, though in his pro-
vidences, because his " footsteps are in the dark,"
Psal. Ixxvii. 19 ; we are not able to discern him,
stir nor move one foot, his motion (like the Sun's)
being certain, though undiscernible.
XVI. Christ's motions also are regular, that is,
wholly according to his Father's will, John xii.
49, that is the only way he takes, and the line
out of which he never goes : " Not my will, but
thine be done," Luke xxii. 42.
XVII. Christ is unwearied and indefatigable in
all his movings, workings, and journeyings for the
good of his people. His bounty and liberality do
tire him, nor is he spent by his rest- not waste his everlasting treasure of grace, nor
less motion, but is still as glorious as can his laying out diminish it ; he is as powerful,
ever. l as rich, and glorious as ever, Col. ii. '6, Eph. iii-
19. See the metaphor light.
------ ^
swift; he makes haste, as one who
runs a long race, even the whole cir-
cuit of heaven.
XV. His motions are constant, he
is ever in motion, he always keeps
the same pace ; if he ever stood still,
it was not to ease himself, it was
not for his own, but his Creator's
pleasure.
XVI. The Sun's motion is regu-
lar; he never goeth without his
bounds, keeps always in the zodiac,
moving in the ecliptic, betwixt the
two tropics.
XVII. The Sun is never weary,
though in a continual journey ; the
swiftness of his course does not
BOOK II-]
.CHRIST THE SUN OF RIGHTEOUSNESS.
421
METAPHOB.
X VIH. The Sun is powerful in
its operation, in expelling darkness ;
the night vanisheth at his approach ;
the clouds, and dark vapours of the
morning, are also scattering and dis-
persed by the operation of its power-
ful 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 splendour and brightness,
XX. The influence of the Sun
is very extensive, it reacheth to
every creature, it penetrates into the
bowels of the earth, and dives as deep
as the bottom of the sea ; nothing is
hid from his heat. He shoots forth
his beams like so many darts, to
pierce the body of the earth, and
with his light-giving rays, maketh
search into the lowest and darkest
dungeons. His remoteness from the
earth impedes not his operation.
XXI. The Sun dries up and ex-
hales the gross and filthy vapours
of the earth, which otherwise would
corrupt the air, and render it pestilent
and infectious, and is therefore of a
healing quality.
XXII. The Sun is useful to ge-
neration and production ; many pre-
cious fruits are brought forth by it.
-ft 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
horizon at the same time ; and it
differs in the degrees of heat, in
the respective latitudes, accord-
tog as they are nearer to, or more
remote from the equinoctial. Some
places beyond the tropics, as
Greenland, &c. see it not in many
months. And it is well known,
that - according to the situation of
places, as they bear from each
east and west, the Sun
PARALLEL.
XVIII. Christ appearing and rising upon the
soul, drives away and dispels darkness, turns
night into day, and scatters all the clouds and
black mists of sin, ignorance, and unbelief, in the
soul ; and not only so, but also by the influences
of his word, and glorious operations of his Gospel,
he dispels the dark fogs of ignorance, error, and
confusion in the world.
XIX. The Lord Jesus when he hath scattered
and driven away, by the glorious and powerful
rays of his word and heavenly doctrine, all error,
heresy, and antichristian darkness, will make a
lovely and glorious day in the world, as Isa. Ix. 1,
3, 4, 5, 19, 20, and Ixii. 2.
XX. The influences oi Christ reach to every
creature ; there is nothing in heaven, earth, or
hell, which he finds not out; all things are
naked to him, because his eye is every where,
Heb. iv. 13 . " Whither shall I go from thy Spirit ?
or whither shall I fly 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. ,
Psal. cxxxix. 7, 8. Though he be seated in hea-
ven, yet his hand reaches to the earth, as well as
his eye. He is present, by his knowledge and
powerful working, in every place and corner of
the earth.
XXI. Christ exhales and dries up the stinking
polluted sinks of sin and corruption, which else
would infect and destroy the souls of his people.
He purifies the inward man, always refining it
from the dregs of the flesh, and the root of
bitterness ; and is therefore the soul- physician, Isa.
Ixi. 1, and liii. 5, Matt. ix. 20.
XXII. By the Spirit of Christ we are regene-
rated or born again, John iii. 5. Holiness, faith,
love, joy, &c., and all such precious fruits, are
the productions of the Holy Spirit, through Christ,
Gal. v. 22. Such as lie (as it were) buried in the
grave of sin and spiritual misery, shall (when the
quickening beams of this spiritual Sun shine upon
their souls) have a resurrection from that death,
Eph. ii. 1, and by its efficacy shall their bodies
also be raised from the dust at the last day, John
v. 28, 29, 1 Thess. iv. 16.
XXIH. The beams of Gospel-light, and di-
vine illumination, do not shine alike in every na-
tion, nor in every soul. In some European coun-
tries, especially in England, they are more bright
and radiant than elsewhere. A great many places
want the comfort of this spiritual Sun, more
than Greenland wants the presence of the created
Sun ; for there the Sun shines half the year, but
in many heathen countries the sun- shine of the
Gospel has not yet arose ; yea, even in Palestine,
and the adjacent countries where it first shone
most gloriously, its light is for the most part (if
not altogether) removed, and communicated to
422
"CHRIST TILE SUN OF KiaHTEOTTSNESS.
[BOOK ir.
METAPHOB.
DISPARITY.
rises sooner or later, proportionable
to the difference of the longitude
of each parallel.
.XXIV. The Sun is of a more
.healing, warming, refreshing, and
reviving quality, than any crea-
ture in nature. It is also of a
burning quality, for hy a burning-
glass it will set combustible things
on fire.
the Isles afar off, to the glory of his rich and un-
speakable grace and love to us, in Christ Jesus our
Lord.
XXIV. Christ warms and heats the soul, which
of itself is cold, earthly, and of a benumbed
constitution. He sends the Comforter, by hun
we are quickened, &c. John xiv. 16. He gives
rest, he is the resurrection, and the life of bis
people, and therefore their Reviver, John xi. 25.
As a refiner's fire, he burns our dross, hay, stuk
ble, &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 predo-
minant sin and lust, all self-love, corruption, and carnal confidence, &c., which else would
choke the word and stifle all good motions in us. See Refiner.
XXV. The Sun is of an illu- XXV. Christ is the Light of men, John xiv.
minating and discovering quality, 4, 5, 9. Natural or moral light is too dim, like
the moon, to discover the secret pollutions of the
soul : it cannot make you see the corruption and
unclouded, and at full) cannot so filth of such as lie in their blood, being captives to
well do. It shows things as they Satan : the heart does receive no light, but what
are. In the dark we may stumble comes from this Sun of righteousness ; without it
exposes to view what the night
hides, which the Moon (though
and fall, yea, handle venomous
creatures, or fall into dens, and
tumble from precipices, &c. So
that by its light we are guided
in all the actions of our natural
life.
we shall stumble and fall, converse with sin which
envenoms the soul, and at last tumble blindfold
into hell and eternal damnation. By this blessed
light is discovered, 1. What sin is, and its na-
ture and consequences; for though natural con-
science (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 it is only spiritually discerned. 2.
This spiritual Sun, or Gospel-light, shows the sad and lamentable condition of fallen man
by sin. 3. How insignificant the world, with all outward pomp and imaginary glory,
is to release him, and afford any solid content or satisfaction. 4. It discovers the craft
and subtlety of Satan, that arch-enemy of souls. 5. It reveals (as far as frail man can
comprehend it) the Being of God, in Ms 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 its peace with God.
7. It informs us which are false ways, who are heretics, where the false church is, &c.,
which are things not to be known, but by the blessed light of this Sun of Righteousness,
shining in his word, viz., the holy scriptures.
This Sun of Righteousness gives us light and direction in all the ways of God's holy
worship ; this soul-guide leads in the right way of wisdom, and in the midst of the paths
of judgment : he leads the blind by a way they knew not, and makes darkness light before
them, and crooked things straight. See the Metaphor light.
XXVI. The Sun is of a very XXVI. What can be so desirable, so comfort-
pleasing and rejoicing quality : as able, as the light of God's countenance, to have
this Sun of Righteousness shining on us ? David
accounted it the one thing desirable, " That lie
might dwell in the house of the Lord all the days
of his life, to behold the beauty of the Lord, and
to enquire in his temple," Psal. xxvii. 4. If the
beams of this spiritual Sun be withdrawn, the
the Sun appears in its native bright- soul is restless till it finds them, seeking every
ness, its light is sweet, and, as So- where, and crying [out with the spcuse, " Saw y e
lomon says, "It is a pleasant thing him whom, my soul loveth?" Cant. iii. 2. "His
for the eyes to behold the Sun," Eccl. favour and loving-kindness is better than lite,"
xi. 7. Psal. Ixiii. 2, 3.
darkness and sadness are compa-
nions, so are light and joy. When
the heavens are obscured with
black clouds, the whole creation
sympathizes, and looks sadly, but
when the clouds are scattered, and
BOOK n.]
CHRIST THE STJN OF RIGHTEOUSNESS.
423
METAPHOR.
XXVII. The Sun makes the
several seasons of the year, winter
an d summer, spring and autumn,
according to its access and recess to
and from the several and respective
climates. "When it rises higher in
our horizon, it makes the spring,
clothing every hush with leaves, and
crowning the gardens and fields with
flowers ; but when the Sun retires,
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,
hut hardens clay. It causes a dung-
hill to send forth a more corrupt
and unsavoury scent ; hut makes roses
and other blossoms yield a more fra-
grant and delightful odour.
PARALLEL.
XXVII. When Christ draws near the soul by
Ms 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 or nations, and makes them to
bring forth beautiful blossoms, and wholesome
fruit; but in his retreats and withdrawings,
how do they languish and pine away ! It is night
where Christ is absent, and day where he is pre-
sent, Cant. v. 6. His being at a distance is the.
soul's winter, and his blessed approach is sum-
mer. As birds chaunt their warbling notes in
the spring, rejoicing at the Sun's coming ; so do
the saints with spiritual melody congratulate the
approaches of Christ.
XXVIII. Christ the Sun of Eighteousness,
shining forth in the manifestation of the Gospel,
causeththe heart of one man to dissolve and melt
like wax, distilling him into tears of repentance ;
others are hardened and grow obdurate as a
rock, not through' the Gospel's fault, but their
own obstinate and rebellious minds, Luke xxii.
61, 62, Acts ii. 37, and xvi. 29, 30. To some
the word is, "A savour of life unto life, and to .
others a savour of death unto death," 2 Cor. ii. 15, 16.
XXIX. Christ is often veiled, so that we can-
not see him, viz., when strange and dark provi-
dences 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, Actsxxiv. 25.
XXXI. The dazzling light and transcendent
XXIX. The Sun is often covered
with clouds, and even in its me-
ridian altitude or exaltation it is
sometimes hid from our eyes ; yet
nevertheless its powerful influence
and efficacy is not then gone.
XXX. Some cannot bear
powerful and scorching heat of
Sun.
XXXI.
the
the
The Sun drowns and swal-
lows up the glory of the lesser lumin- glory of Christ exceeds all the glory of the world,
aries, 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 ho-
rizon.
and all that is therein ; their light is but darkness,
when compared to him.
XXXII. The Sun of righteousness, is to us
eclipsed, when this world gets between us and
Christ, when our hearts and eyes are so much
upon it, that we cannot see him in his beauty.
Christ is never totally eclipsed to a gracious soul,
because sin is infinitely less than he.
XXXIII. Jesus Christ rejoices in doing the
work of the Father ; his meat and drink was in
doing the will of him. that sent him: " Lo, I come,
to do thy will, God," Heb. x. 7.
XXXIV. Christ by his blessed word, through,
the influences of the Holy Spirit, ripens his chosen
ones for the harvest, which is the end of the '
world, and prepares them for glory, Matt. xiii. 30;
and the wicked, through their own perverseness,
are fitted, as vessels of wrath for destruction, Eom. ix. 22.
. XXXIII.
joice in his
that runs a race.
The Sun is said to re-
course, as a strong man
. XXXIV. The Sun is of a ripen-
jog quality, makes all things ready for
harvest; it r ip e ns tares as well as
w neat, bad as well as good fruit.
424
CHRIST THE ROOT OF DAVID.
.BOOK
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, John i.
3.
II. The Sun gives light, but
cannot give sight; the sun-beams,
though 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 damaging as well
as healing qualities, defaces beauty,
maketh men faint, Cant. i. 6. Fruits
are sometimes withered to nothing by
it.
;
, V. The Sun is inanimate, hath
neither rational, sensitive, nor ve-
getative life, though in some sense
called the fountain of life.
VI. The Sun is the servant of
men, from the root n to mi-
nister. It is idolatry to worship
it.
DISPARITY.
I. JESUS Christ is God, in his essence un-
created, and without beginning. Christ en-
dureth for ever, he is Al/pha and Omega, the
beginning and the ending, the first and the
last, Rev. i. 8. '
II. Christ gives sight as well as light, he
made the blind to see. He also cures spiritual
blindness, as Saul's, by Ananias, Acts ix. 17 (
Matt. xx. 30.
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 is able to cover the world at one moment,
Isa. viii. 8.
IV. Christ hath no hurtful quality ; he quickens
the soul, never makes it faint. He makes de-
formity beautiful and lovely; ripens, but never
withers the fruits of grace. His beams are de-
structive to none, but such as have no root ; such
indeed he withers, Matt. xiii. 6.
V. Christ has life, light, and heat, and is
often in scripture called our Life, Col. iii. 3, 4,
for he gives and maintains both natural and spi-
ritual life.
VI. Christ is our Lord, whom men and
angels must worship; all^the host of heaven
adore him. It is gross impiety 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 illumina-
tions from this everlasting Sun : for as natural bodies perish without the influence 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 dark-
ness.
III. This may show 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 pro-
phets, that cause the people to err, " I will cause the Sun to go down at noon," &c., Amos
viii. 9. Which judgment, the Lord God in mercy deliver England from.
CHRIST THE ROOT OF DAVID.
*
" / am the Root and offspring of David," &c., Rev. xxii. 16.
THERE is a great and glorious mystery in these words; many understand not how
Jesus Christ should be the Root, and yet the offspring of David. This text
agrees with those words of our Saviour, " If David called him Lord, how then is he said
to be his Son ?' ; * 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 offspring, and hence elsewhere called the
Branch.
Caryl on Job xxix. 19.
B0 OK II-]
CHRIST THE. BOOT OF DAVID.
425
Christ is and may fitly be called and compared to a Kpot.
1. The Boot of grace.
2. The Root of glory.
METAPHOK.
I. A Boot is that from whence
the tree and branches do proceed.
II. A Boot is a thing hidden in
the earth, and not obvious or visible
to the eye.
TTT. A Root hath life, nay, it is
the centre of life : the life of any
tree or plant is principally in the
Eoot.
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 dependence 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 in the soundness and
firmness of the Root of a tree, the
more sound, firm, and stable is the
tree itself, with the branches thereof ;
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 excel-
lently fortified by nature in the
earth.
X. Those that would utterly des-
troy the tree, strike at the .Root.
XI. The Root communicates of its
life and natural virtue to the tree
and branches.
this hope in him purifieth himself, even
PARALLEL.
I. From the Lord Jesus Christ, the Root of
David, all believers do proceed : " I am the vine,
ye are the branches." 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 veiled 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, and the life, John xiv.
6, and v. 26. " As the Father hath life in himself, the
Son also hath life hi 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, and every member thereof, Rom. xi.
j
V. The Lord Jesus Christ conveys sap and
nourishment to all his Church, and every particular
believer or branch thereof ; hence he is called
our life, Col. iii. 3.
VI. The saints and Church of God have the
like dependence on the Lord Jesus Christ : " With-
out thee we can do nothing," John xv. 5.
VII. There is much sap and life in Jesus 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,
shows us the very happy, stedfast, and secure state
of the Church. This Root cannot fail nor decay,
and consequently the Church and people of God
shall endure and stand against all the storms and
blasts of the devil, antichrist, and all wicked
enemies, Matt. xiii. 16.
IX. The Lord Jesus Christ is secured from
hurt and danger, (whilst his Church is daily ex-
, posed thereunto) being hid in God, as it were :
" You are dead, and your life is hid with Christ
in God," Col. iii. 3.
X. The devil's grand design being utterly to
destroy all the godly, struck most furiously at
Jesus Christ, the blessed Root, Matt. iv. 5, 0.
XI. Christ communicates of his Spirit and divine
nature to his Church : "If the Root be holy,
even so are the branches. Be ye holy, even as I am
holy," IPet. i. 16, Rom. xi. 16. " He that hath
as he is pure," 1 John iii. 3.
METAPHOR.
I- NATURAE, Roots of trees and
plants are in the earth.
II- Natural Roots, as well as
DISPARITY.
I. BUT this blessed Root, the Lord Jesus Christ,
is in heaven, Heb. ix. 24.
II. This Root of believers, the Lord Jesus
body and branches, decay, grow Christ, never grows old, decays, nor dies : Jesus
3 i
426 CHRIST THE ROOT OF 'DAVID. [BOOK R
old, and die ; : though the root there- Christ is the same yesterday, to-day, and for ever ''
ofwaxold,"&c.,saith Job, ch. xiv. 8. Heb. xiii. 8.
III. A natural Boot usually bears III. Christ is a Root that gives consolation and
but one tree ; if it bears (as some satisfaction to all. He was the Boot of the Church
Boots do) many bodies, yet not all both before and since his incarnation, both trium-
of one species or kind ; there may be phant and militant ; the Boot of Abraham, Job
many thousands of Boots. David, &c., and of all the prophets and saints that
ever had spiritual life in them.
IV. Natural Boots are subject to IV. The Lord Jesus Christ is a Boot which
the wills, humours, and pleasures of neither men nor devils can touch, destroy, or dig
men. up, for he is God.
APPLICATION.
Object. Here we may enquire, " If Jesus Christ be the Boot of David, how is he said
to be the stem or branch out of the Boot of Jesse ?" Is Jesse Christ's Boot, and yet is
Christ the Boot of Jesse ?
Ans. Jesse is the Boot of Christ according to his human nature, and Christ is the Root
of Jesse according to his divine nature ; as he is Mediator, God and man in one person, he
is both these, viz., the Boot and Branch of Jesse.
Doct. From hence note, that Christ is God.
1. He is called God, " The mighty God, the true God, the only wise God, the God
blessed for ever." 2. He made the world, all things in heaven and earth : " He laid the
foundations of the earth, and the heavens are the work of his hands." 3. He upholds
all things, was before all things, and by him all things consist. 4. He is omniscient, knows
all things, &c. 5. He searcheth the heart. 6. He is the first and the last, Alpha and
Omega. 7. He ought to be prayed unto, all divine worship and spiritual adoration be-
longs to him. 8. He hath power to forgive sins. 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,, Isa. ix. 6, 1 John v. 20, Jude 25, Bom. ix. 5, John i. 2, 3, Hebrews
i. 10, John xxi. 17, Matt. ix. 1, 2, 4, Mark ii. 5, 6, 7, Luke v. 21. See the metaphor
Light.
Jesus Christ is the Boot of nature, as well as of grace and glory, though we run the me-
taphor under that notion, John x. 16.
Infer. I. If Christ be the Boot of all the grace that the saints and the Church receive,
then from hence we may justly infer, that all the divine goodness any person or persons
have in them, they derive from Christ ; it is he that makes one man to differ from another.
" Who made thee to differ ? &c., what hast thou that thou hast not received," 1 Cor. iv.
7, John v. 23.
H. 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 Foundation
and common Boot of all believers, art thou taken out of the dead and corrupt Boot of
mankind, viz., the first Adam, and engrafted into Christ ? Dost thou grow upon this living
Boot ? Does thy fruit flow from spiritual union with him ?
V. If thou art not taken out of that evil, fruitless, and sapless Boot, labour now to
be transplanted, get an interest in the Lord Jesus Christ, the Boot of David.
VI. This shows the happy state and blessed condition of the Church and people of God :
" Because I live," saith our Divine^Boot, " ye," my branches, " shall live also," John xiv.
19 ; although the graces of his saints may sometimes seem to fail and their greenness decay,
yet out of this full and blessed Boot shall they have sufficient supplies : " For in him all
fulness dwells," John i. 16.
BOOK H.] CHRIST THE TBUE VINE. 427
CHRIST THE^TRUE TINE.
vrja H/*< " /AA' * attoiSitv, " I am the true Vine" John xv. 1. and ver. 5, "/ aim the
y
IN this text the Lord Jesus Christ is pleased to express what he is to his Church and peo-
ple, by the elegant metaphor of a Vine ; the nature and properties of which, with the
parallels and disparities follow.
METAPHOR. PARALLEL.
I. THE Vine seems not so love- I. JESUS Christ in his state of humiliation, did
Iy, stately, and amiable to look not appear in that outward glory, pomp, and
upon as some other trees; it is magnificence, which the proud grandees of the
not so high and lofty as the ce- earth glitter in, Matt. viii. 20; he was not
dar, nor to he compared for strength entertained with the royalties of imperial pa-
to the oak; nor for beauty to the laces, (for his kingdom was not of this world,
palm or fir-tree. John xviii. 36.) He was looked upon in compari-
son 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
prophet foretold : " He shall grow up before him as a tender plant, and as a root out of a
dry ground ; he hath no form nor comeliness, and when we shall see him, there is no beauty,
that we should desire him," Isa. liii. 2, 3.
II. The Vine nevertheless hath II. "Jesus Christ hath a name above every
a more honourable name given to name," Phil. ii. 9 ; he infinitely excels whatsoever
it than other trees. The Lord's is good, great, and glorious in angels, saints and
choicest plantation (the Church) men, Heb. i. 14. The splendour and stateliness
is expressed by it ; and therefore it of monarch's courts is nothing in comparison of
is dignified with the title of good- that inexpressible lustre and majesty that surrounds
ly and noble, Ezek. xvii. 8, Jer. him. The heavenly luminaries are dim to him ;
ii. 21, Psal. Ixxx. D. he is the royal offspring of heaven, of the sublimest
extraction. " When he bringeth the first-begotton
into the world, he saith, and let all the angels of God worship him," Heb. i. 6.
HI. The Vine gives large shoots, III. Christ, when in his young and tender age,
grows much in its young and tender grew much in favour both with God and man,
age, and brings forth fruit in a short Luke ii. 52 ; and when he was twelve years old,
time after it is planted. disputed with the learned doctors, " Hearing them
and asking them questions ; and all that heard him
were astonished at his understanding and answers," &c. Luke ii. 46, 47.
IV. The Vine wonderfully a- IV. Jesus Christ is full of life and divine vir-
bounds with sap, and inward vir- tue; the treasuries of his communicable grace
tue, bearing and nourishing many are immense and unspeakable ; " All wisdom and
large branches, which spread ex- knowledge are hid in him," Col. i. 19. "In him all
ceedingly ; yet all partake of its fulness dwells," John i. 14. His people, mystically
root and fatness, (as it is said of the united to him, are his branches ; them he supplies
olive-tree,) Rom. xi. 17, where with spiritual quickening, nourishment and
there is enough to feed all, and growth, and though scattered over many king-
make them flourish and bear fruit doms and nations, his protection environs them
abundantly. round about, provides a sufficient supply for their
spiritual wants, which is to be found no where
else. " If a man abide not in me (saith he) he is cast forth as a branch that is withered,"
&c., John xv. 6.
V. The Vine is a most fruitful V. Christ, the spiritual Vine, is not only a green,
plant. A great naturalist-f- tells us spreading, and flourishing plant, but also exceed-
of one stock, one single Vine plant, ing fruitful ; he was so in his life, " Going up and
* A Vine, iu Latin, Vitis, quiz lenta, because flexible, from vieo, to bind with twigs ; or as Scaliger
says, exferendo Vino, because it bears wine. It is called iu Greek aftire\^>, from the adverb apa, una,
cum, together, with ; of the Hebrew D3?, ham, cum, and ITJJ\OS which in the Ionium dialect signifies wine,
It is called in Hebrew Q-J. kerem, a Viae or vineyard, or, jsa, gephen, &c. t Pliny lib. xiv. c. 4.
428
CHRIST THE TRUE TINE.
[BOOK u.
METAPHOR.
PARALLEL.
ed bj the empress Livia, that down doing good," both to the bodies and souls of
yielded 12 amphoras (that is, 108 men ; fruitful in his death. In that cluster there
gallons of our measure) of good is much choice fruit ; as atonement, reconciliation
redemption, victory over sin and Satan, the abo-
lishing of the law, and establishing the everlasting
righteousness : he was fruitful in his resurrection,
ascension, intercession, &c. The graces of the
Spirit, holy ordinances, and promises of eternal
life, are all fruits of this heavenly Vine ; from him
is all our fruit found, Acts x. 38, 1 Cor. xiii. Dan.
ix. 24, Hos. xiv. 8, See the metaphor Light.
wine yearly. There are sometimes
found hundred of grapes upon one
cluster, 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. " Thy wife shall
be as a fruitful Vine upon the walls
of thy house," Psal. cxxviii. 3.
VI. The Vine brings forth plea-
sant fruit, sweet and delightful be-
VI. The Lord Jesus brings forth the most plea-
sand and desirable fruit. " I sat down under his
yond others ; it is said to " Make glad shadow with great delight," saith the spouse, "And
the heart of man," Psal. civ. 15. his fruit was pleasant to my taste," Cant. ii. 3.
" Give wine to those that are of heavy No cup so refreshing as the cup of divine conso-
heart; let them drink and forget
their poverty, and remember their
misery no more," Prov. xxxi. 6, 7.
"When the new wine languisheth,
the merry-hearted do sigh ; all joy
is darkened, the mirth of the land is
gone," Isa. xxxiv. 11.
VII. The Vine yields profitable
fruit": " The blood of the grape," (as
it is called, Deut. xxxii. 14), is a
great strengthener and supporter of
nature. Paul advises Timothy to
drink a little wine for his stomach's
sake, and often infirmity, 1 Tim. v.
23. The good Samaritan is said to
pour in oil and wine into the wounds
of the man that fell among thieves,
Luke x. 34.
VIII. The Vine is a shadowy
plant, its spreading branches and
large leaves afford a delightful
and refreshing shade, and is there-
fore used for covering of pleasant
arbours.
lation. No wine nourishes or quickens the body
so much as the love of Christ, peace with God,.
reconciliation, pardon of sin, justification, adoption,
&c., Eph. ii. 1, 5, 6. These blessed fruits of this
mystical Vine do cheer, feed, and enliven a droop-
ing and languishing soul, Psal.-xxxiv. 8.
VII. The Lord Jesus yields fruit every way
profitable. All the good that soul or body is capa-
ble of receiving, flows from him, and is the fruit
of his love, purchased by his death, and commu-
nicated by his word and Holy Spirit : it warms,
supports, and strengthens the souls of his people,
His grace is of a healing, quickening, and vivifying
nature, 2 Thess. ii. 17, Kom. i. 5, and v. 11, 2
Cor. iv. 1, Eph. ii. 5, 8, Psal. ciii. 4. See meta-
phor wine and ointment, &c.
VIII. Jesus Christ is a shadow to his Church,
" A hiding-place from the wind, and a cover from
the tempest ; as the shadow of a great rock in a
weary land," Isa. xxxii. 2. He defends from the
rage of Satan, from sin, from the fury of man
in the heat of persecution ; yea, from the wrath
of God, by which (were it not for the interposition
of this blessed Screen or Shade) we should be scorched, burnt, yea, utterly consumed, 2
Sam. xii. 2 5, Isa. liii. 5, Lam. iii. 22. See Eock, Apple-tree, &c.'
IX. It is a very soft and tender IX. Christ, the spiritual Vine, Luke xix. 41,
plant ; so that if it be cut, bruised, or (being affronted, rejected, and abused by the re-
any ways wronged, it will abundantly bellious, obstinate, and unbelieving Jews) when he
weep and bleed out its sap and mois- approached and beheld the city, " He wept over it,
ture, as naturalists report. was grieved for the hardness of their hearts," Matt.
xxiii. 37 ; but more especially when he came un-
der the execution of divine wrath for man's sake, and in his stead, which he did wil-
lingly undergo, Isa. liii. 7. How did his bruised and abused body sweat, as it were .great
drops of blood, until- he yielded up his blessed life and precious Spirit for us ? Luke
xxii. 44.
X. An eminent writer* saith, X. The grace of Christ, the spiritual Vine,
that the tears of the Vine (like is precious eye-salve, which removes those thick
* ILieron. Tragus in his Com. de Slirp. lib. iii. p. 1059.
BOOK II.]- CHRIST- THE TRUE VINE. . 429
METAPHOR. PARALLEL.
gmn congealed in the stock of it) clouds of darkness and ignorance that are upon
dropped into dim eyes, remove the the understanding, Bey. iii. 18, by which a soul
little clo'uds that begin to gather spiritually comes to have a clear prospect of those
there, drive away darkness, and never-fading glories of the other world, and
dear the sight; and further saith, plainly discerns the gilded follies and transitory
Quid possit vitis, et alia quts fundit, vanities of all things here below. In a word,
sermone explicare nemo potest ; that no tongue can sufficiently exalt the transcendent
BO tongue could sufficiently tell the virtues of this ever-blessed Yine.
virtues of the Vine. The like says
Plin. lib. xiv. 1.
METAPHOR. DISPARITY.
I. THE Yine is a plant of an I. CHRIST is of an heavenly original and ex-
earthly extract ; the choicest and traction, " A Vine of God's own planting," John
goodliest are only the plantation of xv. 5, who prepared a body for him, and ap-
men. pointed him to the work of redemption, Heb. x. 5.
He is " The true Yine, and God the Father is the
Husbandman," John xv. 1. No other could plant so noble a Vine as Christ is.
II. The Vine is not always green ; II. Christ, the spiritual Vine, perpetually flou-
the leaves fall off in winter. You rishes, always abounds with fruit, and knows
may look for fruit when the vintage no winter ; " He is the same from generation to
is gathered, and find none. generation, yesterday, to day, and for ever," Heb.
xiii. 8, without variation, or shadow of turning,
James i. 17: there is always a full vintage, that never diminishes, withers, nor decays,
never grows old, but ever remains in full growth and absolute perfection.
III. The fruit of the Yine taken III. The fruit of Christ, the spiritual Vine,
to excess, is offensive to God, hurts never hurts any ; no danger of surfeit here ; the
and injures the soul, breeds dis- more you eat and drink the better it is ; here is no
eases and destructive humours in fear of excess. The wine of consolation neither
the body, bereaves men of reason, gluts nor inflames, nor intoxicates, but nourishes,
intoxicates the brain, &c. and feeds the soul, still begetting a sharper appe-
tite for more.
IV. The fruit of the Vine dimi- IV. All the believers in the world may par-
nishes, by gathering cluster after take plentifully of the fruit of the spiritual Vine
cluster you may soon strip it of all. (the Lord Jesus) every day, yea, every moment ;
there's enough for millions, and to be taken free-
lp, yet the store .is never the less. How many have been nourished thereby since the
beginning? yet it is as full as ever, and so will ever be, Matt. v. 6, and xi. 28, Isa.
lv. 1.
V. The fruit of the Vine is only V. The fruit is good for the soul ; it comforts
good for the body. and revives the inward man.
VI. The Vine wants support ; VI. Christ, the spiritual Yine, is of excellent
unless it be underproped, it falls, being strength and ability to support his spiritual
not able to bear the weight of its branches, (the saints) and needs no help from any
own branches. other.
COROLLARIES.
I. "FjiOM this metaphor we may learn what an infinite blessing and unspeakable
mercy the Lord Jesus Christ is to his Church, and all tiue believers ; how helpless
saints are of themselves ; for the branches cannot stand without his divine support, nor
bear fruit, unless this blessed root communicates sap and nourishment to them, John
xv. 4.
II. It shows what a sweet and blessed union there is between Christ and believers ;
such a relation as is betwixt the root and branches ; it is a mystical (yet the nearest and
most real) union.
III. It shows, that our whole .dependence ought to be on Christ; for he only can
uphold us, as tbe root does the branches : " Without him we can do nothing," John xv. 5 ;
430 CHRIST THE LILY OF THE VALLEYS. [BOOK II.
we can neither grow, bear fruit, nor stand firm in a boisterous and tempestuous season
nor suffer for his name ; but with his help we can do all.
IV. It shows that Christ is very sensible of all the wrongs, injuries, and outrages
that are done to his saints : they that lay hold on, and offer violence to the branches,
come very near the tree ; such " touch the apple of his eye," Zech. ii. 8. AnH 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 then- 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 extremes of heat,
(Circling the Church) his choicest cabinet ;
A tender plant ; How can we then abuse him ?
An eye-salve j healing all the blind that use him.
CHEIST THE LILY OF THE VALLEYS.
" / am the Rose of Sharon, and the Lily of the valleys" Cant. ii. 1.
MOST expositors agree that these (foregoing words) are the words of our blessed Lord
and Saviour Jesus Christ : " I am the Eose of Sharon, and the Lily of the valleys."
Wherein he expresseth his own excellencies, to draw, allure, and enamour the souls of
those that love, and long after him : how fitly may he be compared to a Rose we have
showed 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 as-
sistance, endeavour to set forth his delicious qualifications, by a Lily ; the Lily of the
valleys.
METAPHOR. ' PARALLEL.
I. A Lily is a sweet and a fra- I. THE Lord Jesus Christ may very fitly be
grant flower, yet of such a strong compared to the Lily, whose savour and spiri-
and odoriferous scent that a man's tual sweetness very much excels and transcends
senses (naturalists say) will be easily the sweetest of any odours that can be mentioned;
overturned with the sweet savour the honey and the honey-comb are sweet to the
thereof. smell, and sweeter to the taste: then how
sweet is the precious savour of our blessed Sa-
viour ! See Rose of Sharon.
II. A Lily is white and very II. Whiteness denotes holiness ; it is said of
beautiful ; within it are seven grains the bride, the Lamb's wife, " To her was granted,
or seeds, of the colour of gold, that she should be clothed in white," Rev. xix. 8.
so amiable that our Saviour saith, And of those " Few names in Sardis, which had
"Solomon in all his glory was not not defiled their garments, these (saith Christ) shall
adorned like one of these :" for white- walk with me in white, for they are worthy," Rev.
ness it exceeds all flowers. iii. 4. Purity is essential, originally, perfectly,
and absolutely inherent in Christ ; he is holiness
itself, his glory is infinite, within and without, every way glorious; the perfection of
beauty.
HI. It is observed that the Lily IH. Jesus Christ is exceeding fruitful, from this
is exceeding fruitful; Una radice Root, (for so he is called) how many Lilies, or
quinguagenos scepe emittente bulbos ; holy, and heavenly churches, have there sprung ?
B OOK
CHRIST UNDER THE SIMILITUDE OF AN API'LE-TREE.
4S1
METAPHOK.
PARALLEL.
/me root puts forth fifty bulbs or yea, from this blessed Lily many thousands of
^ 111 j.* f* T /^T * 'j." ** ^.T. . A J. T
holy and sanctified Christians. See the metaphor
Vine.
IV. Jesus Christ is higher than the mighty
princes, kings and emperors of the earth, higher
than heaven or angels, and yet humble and lowly
in heart ; therefore he is compared to the Lily of
the valley, his exaltations, as God very high ; but in his humiliation, he seems to hang
down his head.
V. The great and incomparable virtue that is
in the Lord Jesus Christ, is excellently good to
cure all the diseases and maladies of the soul ;
restore a lost voice, it helps faint- it cures spiritual blindness, it softens a hard
ness, is good for the liver, helps the heart, it cures stubbornness and obstinacy, by his
dropsy ; and the oil of it is good for blessed infusion of grace ; in a word, there is no
divers maladies, says Galen. malady too hard for this spiritual Physician. See
Physician and Heart. And for other properties
of the Lily, see more where the Church is compared to it. For disparity, see Rose of Sharon.
sea Hon. *
IV. Pliny saith, Lib. xxi. c. 5,
The Lily is'the tallest of flowers, yet
hangs down its head.
V. The Lily is a flower that
hath many medicinal virtues ; the
distilled water of a Lily is good to
APPLIC AT10N.
FROM hence we may seasonably learn to be humble, seeing the Lily 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 kernelled and fullest, hangs down its head most.
CHRIST UNDER THE SIMILITUDE OF AN APPLE-TREE.
Cant. ii. 3, " As the Apple-tree amongst the trees of the wood, so is my beloved amongst the sons :
I sat down under his shadow with great delight, and his fruit was sweet unto my taste"
As Christ sets forth the praise of his Church in the second verse, she excelling all the
daughters, as the lily 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 pro-
fitable to the owner, as it is
observed by some ; it far excels
other trees ; hence Pliny saith,
there were many about the city of
Rome, which were set at a yearly
rent of two thousand sesterces ; yield-
ing them more profit and revenue
by the year than a pretty good
farm.
II. The Apple-tree yields di-
versity of fruit. It hath (saith Mr.
Ainsworth) more variety of fruits
than any other tree that grows ; it
is not easy to reckon up the various
sorts of Apples.
John i. 16. ,
PABALLEL.
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 peo-
ple, who are partakers of his grace, and of the
great plenty of fulness that dwelleth in him,
John i. 14, 16.
II. Jesus Christ excelleth in variety of precious
graces. What good thing is it that any true
believer wants, or can want of any sort, but it
is to be had in Jesus Christ, whether grace or
gifts, things for the soul, or things for the body,
whether common or special mercies ? "Of his
fulness all we have received, grace for grace,"
Pliny, lib. xxi. cap. v.
432
CHRIST UNDER THE SIMILITUDE OF AN APPLE-TREE.
[BOOK .ix
SIMILE.
PARALLEL.
III. The Apple-tree yields sweet III. Jesus Christ, the divine Apple-tree, bears
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 sour and
unwholesome.
V. The Apple-tree, whether
you take it in the blossom, or when
its fruit is fully ripe, is a very
beautiful Tree, and to look upon very
lovely and amiable.
VI. The Apple-tree, in. its
leaves, buds, blossoms, fruits, &c.,
hath a very sweet and comfortable
-smell : the spouse alludes to it when
she cries to her beloved to comfort
her with apples, Cant. ii. 5.
most sweet and pleasant fruit ; his fruit was sweet
(saith the spouse) to my taste. See the metaphor
of the Vine.
IV. Jesus Christ infinitely excelleth and sur-
passeth all objects and things whatsoever, " He is
the chiefest among ten thousand," Cant. ii. 10, y ^
the chiefest in the whole world, none like to him.
in heaven or earth.
V. Jesus Christ is very beautiful ; whether
you consider him in his incarnation or exalta-
tion, he is most amiable and lovely, " We beheld
his glory, as the glory of the only-begotten Son of
God," &c., John i. 14.
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 doc-
trine ! " Thy word," saith David, " is sweeter than
honey, or the honey-comb," Psal. six. 1 0, " "Words
fitly spoken are like apples of gold in pictures of
silver," Prov. xv. 11. 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. The Apple-tree, natura- VII. Christ is of a soft and- tender heart, full
lists observe, is a very tender Tree ; of bowels of compassion to poor sinners ; weep-
Pliny saith, lib. xvii. cap. 546, it is
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.
ing over perishing ones, and thus it was foretold
of him by the prophet ; " He shall grow up as a
tender plant, and as a root, out of the dry ground,"
Isa. liii. 2.
VIII. Jesus Christ is a shadow many ways to
his Church ; I sat down under his shadow with
great delight," Cant. ii. 5. He is a cover from the
scorching heat of the wrath of God, a shadow
for need ; and he is a shadow for delight, refresh-
ing, and pleasantness. Shadow is often used in
scripture to denote protection and mercy, Psal. xvii. 8, Isa. iv. 6, xxv. 4, and xxxii. 2,
Psal. Ivii. 1, and xci. 1. See Rock, Habitation, Vine, &c.
IX. It is a rare sight to see an IX. It was a rare sight to see Jesus Christ in
Apple-tree grow in a wood. the days of his flesh, dwelling in the wood of
this world amongst men.
X. The leaves of this Tree of life, are for the
healing of the nations, Rev. xxii. 1.
XI. So when a poor, weary soul, or spiritual
pilgrim, meets with this divine Apple-tree, and
partakes of the fruit thereof, he is sweetly re-
freshed 1 and supported thereby.
DISPARITY.
I. The Lord Jesus Christ never decays, nor
ceaseth from yielding fruit.
X. The leaves and fruit of the
Apple-tree are medicinal.
XI. An Apple-tree in the midst
of the trees of the wood affords oft-
times much refreshment to weary
travellers.
METAPHOR.
I. An Apple-tree is subject ,to
decay ; in tune it doth wither, decay,
and die.
H. The fruit of the Apple-
tree will soon rot and come to no-
thing.
HI. The Fruit of the Apple-tree
hath some pernicious qualities in it,
it is only external, and it perisheth
in the using.
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 ; it is sweet, but surfeits not, breeds no
worms; but, on the contrary, purges the soul
from all inward filth, and makes it healthful ;
this fruit is satisfying. The spouse by eating
thereof had abundance of rest, peace, content, and satisfaction.
BOOK H-] CHRIST UNDER THE SIMILITUDE OF AN AI'PLE-TREE.
METAPHOR. DISPARITY.
IV. An Apple-Tree hath no fruit, IV. There is fruit always to be found on Christ,
leaves, nor refreshing Shadow on it, and a refreshing shadow ; this tree is ever green
for one great part of the year. and knows no winter, Heb. xiii. 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
that 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 paled, fenced, nor walled
in, as such which are planted in a garden or orchard, nor is there an angel or flam-
ing sword, to keep the way of this Tree of life ; nor is the fruit of this Tree forbidden.
An Apple-tree in a wood is common and free to all, poor beggars and strangers may
have free access thither, and who will forbid them ? Whoever will, may come and par-
take of Christ's fruit freely, John vii. 37.
II. Be exhorted then, sinner, to hasten to the Lord Jesus Christ, who is the Tree of life.
1. Consider the barrenness and unfruitfulness of all other Trees, or objects of the
world, that grow in the wide wilderness where you live ; what is all the fruit of earthly
pleasure, profits, and honours of this life, to the fruit of Jesus Christ ? To pardon,
peace of conscience, communion with God, eternal life ? &c. Let us more particularly
consider the nature of Christ's fruit.
. 2. It is exceeding sweet and pleasant to the taste, it will sweeten all your bitters.
3. It is safe fruit, it will do you good abundantly, and no hurt, nothing is of a surfeit-
ing nature in it.
4. It is 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 laden, the plenty is great in this ; it is like the Tree spoken of by Dan-
iel, chap; iv. 2.
6. Its fruit is lovely and delightful to the eye ; do not the looks of these Apples invite you ?
7. Its fruit is durable, cannot corrupt or decay.
8. It is the Tree of life. " Eat of this fruit, and thou shalt not die, but live for ever :
such are passed from death unto life, and shall not come into condemnation," John v. 24.
9. It is fruit that those that eat thereof, shall be made wise by it.
10. It yields a sweet smell, comforting under faintness.
11. It is medicinal ; the fruit of this Tree will purge out the evil venom and horrid
poison, that came into our natures by old Eve's eating of the forbidden fruit contrary to
the command of God.
12. Its shadow is most excellent for refreshing, it gives great consolation ; yea, the
greatest consolation to poor fainting, wearied souls, that willingly sit down under this Tree.
(1.) It shelters from the scorching heat of God's wrath due for sin.
(2.) It shelters, or is a covert from the hurt and heat of persecutors or rage of such.
(3.J It is a delightful shadow, refreshing to the weary soul, and in a troublesome land
a sweet resting-place.
(4.) It is 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 not to angels, to saints, nor to her own
works. 1. " I sat down with delight." Now this delight is neither carnal nor sinful,
but it is spiritual. 2. It is great delight which the church has, even ravishing joy. 3. It
is 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.) It is a complete and perfect shadow, it answers all needs, a shadow for the head,
heart, and every part, and at all times.
From hence we infer,
3 ic
434
CHRIST AN AMBASSADOR.
[BOOK
1. What great cause have we to admire the goodness of God, though he denied us y,
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 ordi.
nances and divine doctrine !
CHRIST AN AMBASSADOR
" And the Lord whom ye seek shall suddenly come into his temple, even the Messenger of the
Covenant whom ye delight in," Mai. iii. 1.
THE words, Ambassador, Legato, or Messenger, are synonimous terms, properly such
as are commissioned or deputed betwixt distant parties, to transact affairs of moment.
The term is applied to Christ, who is the Angel, Messenger, or Ambassador of the cove-
nant, who not only transacted, but completed the work of redemption, thereby reconciling
God and man, who were before at variance and enmity : which shall be further manifested
in the following parallel.
METAPHOR.
PARALLEL.
II. An Ambassador is a wise
person, 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.
I. An Ambassador or messenger I. Christ, the Ambassador or Messenger of the
of peace is an honourable person, and Gospel of peace, is a most noble, honourable, and
usually a great favourite to the king. renowned person, Lord of lords, most excellent in
worth and dignity, one near allied, and a great
favourite in the court of heaven, 1 Tim. vi. 15.
II. Jesus Christ, the Messenger of the cove-
nant, or God's Ambassador to sinners, is full of
wisdom and skill in all ..the grand affairs which
concern the glory of his Father, and the welfare
of sinners ; he ^knows how to end the differences
between God ami man, and to make up that griev-
ous and destructive breach that hath been so long
between them, 1 Cor. i. 24, Bom. viii. 6, Eph. ii. 13, 14, 1 6.
IH. An Ambassador must be of III. The Lord Christ hath in him all the per-
known integrity and faithfulness, as fections of the glorious Deity ; he is called the
well as of ability, great trust being " Faithful and true witness," Eev. iii. 14. Never
reposed in him. did Ambassador act with such integrity to prince
and people, as Christ doth between God and sin-
ners. He would not have God dishonoured, nor man to miss of pardon, Eom. iii. 24, 26.
IV. An Ambassador is appointed IV. Christ was chosen and appointed Messen-
and made choice of to this great ger of the .covenant, by the determination, conn-
employment, and place of trust, sel, purpose, and fore-knowledge of the King of
heaven, Acts iv. 28, and ii. 23 ; hence is Christ
said to be "a Lamb slain from the foundation of
the world," Rev. xiii. 8.
V. The Lord Jesus Christ, when chosen to
be sent on this great embassy, or message oi peace
to sinners, readily accepted it: " Lo, it is written
in the volume of the book, I come to do thy will*
God !" Heb. x. 8.
VI. Jesus Christ, the greatest Ambassador and
Plenipotentiary of heaven and earth, hath mat-
ters of such weight and moment committed to
his trust, that very far exceed those things that
concern peace and war amongst men and na-
by the determination
of the king.
and decree
V. A person that is chosen
go as Ambassador, must accept
the place and work, before
takes his leave of the court.
to
of
he
VI. An Ambassador is entrusted
with matters of great weight and
moment, things that concern peace,
and war, the welfare and ruin of
kingdoms and nations.
CHRIST AN AMBASSADOR.
BOOK II.]
tions- for they are matters in which are wrapped up the spiritual and eternal welfare or
ruin of all people and nations of the world. He is entrusted with those high and wonderful
things, that concern the glory of God, and the peace and eternal felicity of our souls.
METAPHOB.
PARALLEL.
VII. An Ambassador, as he is
chosen, and entrusted with matters
of great consequence ; so likewise,
that he may be invested with a
legal power, he receives a special
commission from the prince or
state he represents, which autho-
rizes him to that work and office.
VII. As Christ was. chosen and ordained God's
Messenger, and entrusted with the great concerns,
and sole management of the covenant of grace ;
so that he might every way be rightly constituted,'
authorized, and empowered, he received a special
commission from the Father. " He gave me com-
mandment what I should say, and what I should
speak," John xii. 49. " I have a greater witness
than that of John ; for the works which the Fa-
ther hath sent me to do, the same bear witness that he sent me," John v. '66.
VIII. An Ambassador, having VIII. Christ, that he might negotiate, and
received his commission, leaves his fully accomplish and complete the great im-
own kingdom, and goes into that portant affairs, of making peace between God
country, "to which his prince hath Almighty, and poor sinners, left his own king-
dom, and the glory he had with the Father,
and came into this world : " When the fulness of
time was come, God sent forth his Son," Gal. iv. 4..
IX. Christ Jesus, the messenger of the cove-
nant represents the Person of God himself : so that
whosoever reverences the Son, reverences the Fa-
ther also, Matt. x. 40. " He that receiveth me, re-
ceiveth him that sent me, but he that rejecteth me
rejecteth him that sent me." Luke x. 16. " The
Father judgeth no man, but hath committed all
judgment unto the Son, that all men should honour
the Son as they honour the Father. He that ho-
noureth not the son, honoureth not the Father
which hath sent him." John v. 22, 23.
X. The Lord Jesus Christ did require and
command nothing of mankind, "hut what was the
absolute will and pleasure of the Father ; " My
doctrine is not mine, but the Father's that sent
me," John vii. 16. " I lay down my life, that I
may take it up fagain. This commandment re-
ceived 1 of the Father," John x. 17, 18.
XI. Christ was sent to put an end to that dis-
mal and desolating war, which was occasioned
that thereby great effusion of blood, by sin, and the horrid breach of the first covenant
ruin and desolation might be stopped between God the Creator being offended, and
and prevented. the sinful, guilty, and rebellious creature. " God
was in Christ, reconciling the world to him-
self, &e., 2 Cor. v. 19 ; " For if whilst we were enemies, we were reconciled to God, by the
death of his Son; much more, being reconciled, shall we be saved by his life," Rom. v. 10 ; "And
that he might reconcile both unto God in one body by the cross, having slain the enmity there-
by," Eph. ii. 16, " And came and preached peace to you that were afar off, and to them that
Were nigh." " And you that were sometimes alienated, and enemies in your minds by which
works, yet now hath he reconciled in the body of his flesh, through death," Col. i. 21.
XII. An Ambassador offers terms XII. Christ, the Messenger of the covenant,
or makes proposals to the adverse offers gracious terms of peace and reconcilia-
ordered him, there to negotiate the
affairs that are committed unto
him.
IX. An Ambassador 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 showed to him, is
showed 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 Ambassador.
X. An Ambassador is strictly tied
to the prescribed rules, precepts,
and directions, which are delivered
to him, and doth not, must not proceed
contrary unto them.
XI. An Ambassador is oftentimes
sent to prevent or put an end to war,
party, thereby finally to conclude
make a lasting peace.
tion to sinners ; " Repent, and believe the Gospel,"
Marki. 15. "Believe, and he baptized. He that be-
lieveth, and is baptized, shall be saved," Mark xvi.
16. " Come unto me, all ye that labour and are heavy laden, and I will give you rest,"
Matt, xi. 28. what sweet and easy terms of peace are these ! It is but to acknow-
ledge our own guilt and- vileness, lay down our arms, and accept of mercy by believ-
3 K 2
436
CHRIST AN AMBASSADOR.
[BOOK n;
ing in the .Lord Jesus. " Look unto me, and be ye saved, all the ends of the earth,"
Isa. xlv. 22. " Whosoever will, let him take the water of life freely," Eev. xxii. 17.
METAPHOK.
PARALLEL.
XIII. An Ambassador that hath XIII. Jesus Christ, the Messenger of the great
a tender heart, is greatly grieved God, was greatly grieved, to see the Jews, to
when he sees his mediation and mer-
ciful terms of peace slighted and
rejected: and from the considera-
tion of the woful misery and cala-
mity that is like to follow, he is the
more importunate, using many argu-
ments to cause compliance.
whom he was first sent, stubbornly refuse and
reject that glorious salvation^ offered to them by
himself. " When he came near the city, he wept
over it, saying, If thou hadst known, even thou,
at least in this thy day, the things which belong
unto thy peace ; but now they are hid from thine
eyes. J Jerusalem, Jerusalem ! how often would
I have gathered thy children together, as a hen
gathereth her chickens, and ye would not. ! that Israel had hearkened unto me,"
Luke xix. 41, 42, Matt, xxiii. 37, Luke xiii. 34.
XIV. An Ambassador hath many XIV. Jesus Christ hath many servants, who
servants, or a great retinue waiting wait on him in the accomplishment of this great
and glorious work, viz., the holy angels and the
blessed apostles and ministers of the Gospel,
Luke xxii. 43. The Lord Jesus deserveth eternal
honour for this glorious work : " Let the angels of
God worship him," Heb. i. 6. " All ought to honour
the Son, as they honour the Father." " At the name of Jesus every knee shall bow."
XV. An Ambassador hath power XV. The Lord Jesus Christ ratified and con-
given him to ratify and confirm ar- firmed the covenant of grace between God and
* *LJ \-f
upon him, and is a person deserving
much honour, in discharging his trust
with very much awe and fidelity to
his prince.
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 Ambassador is
received with abundance of joy at
his return home, and is rightly pre-
ferred, as a testimony of great favour,
for his work's sake.
XVII. An Ambassador, not hav-
ing success in his business, in
bringing the adversary to amicable
terms of peace and reconcilia-
tion, bloody war is often pro-
claimed against those nations or
people that refuse, and great desola-
lation follows.
man by his own blood, and thereby opened a free
commerce with God : " For through him we have
access by one Spirit to the Father," Eph. ii. 18.
Saints may " with boldness come to the throne of
grace by the blood of Jesus," Heb. iv. 16.
XVI. The Lord Jesus, when he had done his
work, returned home unto his Father, and is
highly honoured, being " Clothed with glory and
majesty, and is set down at the right hand of
God on high, far above principalities and powers,"
Eph. i. 20, 21.
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, but he that hath not the Son hath not life,
but the wrath of God abideth on him," John iii.
36. "It shall be more tolerable for Sodom and
Gomorrah in the day of judgment, than for that
city," Matt. x. 15.
If we sin wilfully, after we
have received the knowledge of the truth, there remains no sacrifice for sin, but a fearful
looking for of judgment, and fiery indignation, which shall devour the adversaries," Heb.
x. 26, 27, and all those that have stubbornly refused the free tenders of grace.
XVIH. An Ambassador is often- XVIII. Jesus Christ was, and is the only in-
times an instrument to save thou- strum ent in the hand of God to save the world
from utter destruction and ruin, and many
thousands of poor ' sinners from eternal tor-
ments, under the incensed wrath of an eternal
God, and is hereby become the everlasting won-
der and praise of men and angels : " Worthy is
the Lamb to receive power, and riches, wisdom,
strength, &c. ; thou wast slain, and hast redeemed us to God by thy blood," &c., Eev. v. 9,
10, 12, 13, 14.
sands, arid ten thousands of souls
from death, and kingdoms from
fire, sword, and destruction ; and
thereby he raises trophies to his
fame and glory.
BOOK II.]
CHRIST AN AMBASSADOR.
437
I.
METAPHOR.
Human Ambassadors are
weak, mortal, and unstable
, and many times cannot
accomplish the business they are
employed about ; or otherwise, by
reason of unfaithfulness, betray the
right and prerogative of their sove-
reign-
II. Ambassadors among men,
though nobly descended, yet always
are of a lower rank than the prince
that sends them.
III. Ambassadors among men
are employed to make up national.
differences only, and appease the
wrath of God.
IV. Ambassadors among men, at
the first arrival to treat of peace,
appear in much outward pomp, splen-
dour, and worldly grandeur.
V. Ambassadors among men
are sometimes very long and tedious,
when they begin, before they can effect
the issue or product of their negotia-
tions.
VI. An Ambassador among men,
when he hath made up a long and
destructive breach between kingdoms
and nations, and they are at perfect
peace and friendship, yet cannot keep
them always so, but in time new dis-
cord ariseth, and the breach is as wide
as it was before.
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 glory should
be stained in the least, to save sinners he laid down
his own life, and hath offered whatever the will
and counsel of God was.
II. Jesus Christ " thought it not robbery to be
equal with God," Phil. ii. 6, 7, hence called
" God's fellow, and the express image of the Fa-
ther's Person," and, as touching his divinity not
inferior to him, Heb. i. 3.
III. Jesus Christ was chosen to make up the
spiritual breach between God and sinners, to ap-
pease his wrath, and satisfy divine justice, Isa.
liii. 5 7 ; that he might not only save men's
bodies, but their souls also, John v. 24=, not to
deliver from natural only, but eternal death, John
iii. 17.
1Y. "When the Lord Jesus came, when he
appeared to the -world, it was in a low, mean,
and contemptible condition, Luke ii. 12. He
veiled his glory, " and made himself of no reputa-
tion," Phil. ii. 6 8 ; and though 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 per-
fected for ever them that are sanctified," Heb. x.
14 ; he soon removed the enmity by the blood of
his cross.
VI. This blessed Ambassador having made
peace between God and believers, this league aud
covenant by means of this mediation is everlasting,
this peace shall not, cannot ever be broken, it is
" Well ordered -in all things, and sure," 2 Sam.
xxiii. 5. Being confirmed by blood and the oath
of God, Heb. vi. 16, 17. " For the mountains
shall depart and the hills be removed, but my kind-
ness shall not depart from thee, neither the covenant of my peace be removed, saith the
Lord, that hath mercy upon thee," Isa. liv. 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 Ambassador 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 being
tlie Son of, and represents the magnificent King, not only of this world, but also of hea-
ven ? 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 ; it is your wisdom to submit and yield speedily thereunto, " for fear lest it
should be said to you, as once to Jerusalem, &c. " If thou, even thou, hadst known in this
thy day, the things that belong to thy peace ; but now they are hid from thine eyes," Luke
six. 42, now it is too late.
1. Consider, that the breach and enmity that is between God and man, was occasioned
by our sin, we first brake league and friendship with him.
438 CHIUST A WITNESS. [BOOK II.
2. Consider, how unable a man is to stand and hold out in a war against God : "
ever hardened himself against him and prospered ? who can stand before his indignation ?"
&c., Job ix. 4, " Who knows the power of thine anger?" Psal. xc. 11. :
3. Consider, what a black, foul, and guilty soul art thou ! darest thou strive with thy
Maker, and join in a confederacy and comply with his enemy ?
4. Consider how willing God is to be at peace with you, though the offended party, 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 ha,th invited and sent to you !
6. Consider, what gracious promises he hath made to pardon and forgive all by-past
treasons, if you will coine in, and accept of his good and peaceable terms ? Isa. Iv. 6.
7. Consider, what great and irresistible power there is in his hands (are not the bowels
of his compassion very tender ?) to ease himself of Ms enemies ?" Isa. i. 24.
8. Consider, what a sweet thing it is to be at peace with God, it passeth all understanding !
9. Consider, now is the day of your visitation, this great work admits of no delay,
" Now is the day of your salvation," 2 Cor. vi. 2. 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 ;" Isa. Iv. 3, 4, (i. e.,) hear faithfully and
savingly, &c., " And I will make an everlasting covenant with you," &c.
But by way of objection, some may say, what must we do to have peace with God ?
Answ. 1. You must fight no more against God, neither must you join with those that
in any wise take up arms against God, nor resist his word, his Spirit,, nor turn a deaf ear
to the reproofs of conscience.
'2. You must not only break your league with Satan, but must also fight against him and
rebuke him, and so, that you may have no more cemmerce with him, but must always
desire divine assistance to resist Ms temptations : though he pretends love to you in
offering worldly profits, pleasures, and honours, yet his grand design is to damn your soul.
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 your sins (as it were) to the
sword ; " Mortifying 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 Canaanites.
4. Positively. Confess all your former rebellious, 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, feel it now, defer it not on pain of death.
7. Join thyself to the Lord's covenant people with speed, delay not, &c.
APPLICATION.
1. From hence we may infer, that those that reject Christ, the great Ambassador of
peace, are undone to all eternity.
2. Let those, that through grace are in a reconciled state and condition, ascribe all to
Christ ; Omnia adoratio, et laus tribuenda Christo.
CHRIST A WITNESS.
" And from Jesus Christ, who is the faithful Witness," Rev. i. 5.
" Who before Pontius Pilate witnessed a good confession," &c., 1 Tim. vi. 13.
" For this cause came I into the world, that I should bear Witness to the truth "
John xviii. 37.
" These things saith the Amen, the faithful and true Witness,
creation of God" Eev. iii. 14.
THE Greek word, M*prvp, signifies a Witness or Martyr. Beza upon Acts xxii. 20,
says, P.ic ego Grcecum vocabulum servare malui, &c., i. e. " Here I have ehosen
" rather to keep the Greek word, (viz., where Stephen is called a Maxtyr) than to trans-
BOOK II-] CHRIST A WITNESS. 439
late it a Witness; for common use hath so prevailed, that they are peculiarly calle d
martyrs, who not only by confession of mouth, but also by their blood, testify the doctrine
O f 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 sense is called a Witness, Isa. xliii. 10, and Iv. 4, Kev. i. v, and iii.
14. (1.) Because he is the the most assured testimony to us of divine truth, John xviii.
37. (2.) Because he hath exactly fulfilled all that was foretold of him in the Old Testa-
ment, John i. 17. And (3.) because he was martyred upon the cross for us, to complete
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 admired grace, he hath provided a Wit-
ness, who is free from all exception, both in respect of his faithfulness and knowledge of
things, and is Jesus Christ himself, who is set forth to be the true and faithful Witness,
the beginning of the creation of God, who hi 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. PARALLEL.
I. Witness imports something done I. There was something done between the
that is to be attested when it shall Father and the Son in respect of man before the
be required. world began, which God thought Christ a fit
Person to bear Witness 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 borne Witness unto, "In
hopes of eternal life, that God (who cannot lie) promised before the world began,"
Tit. i. 2. This covenant, promise, 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 judgment, and the world
to come.
IT. A Witness hath respect to a II. The Witness of Christ hath a full and clear
future judgment, where a differ- respect to a future judgment where a difference
ence may come upon trial between is to be tried between God and man. " He that
two parties. rejecteth me, and receiveth not my word, I judge
him not : the word that I have spoken, the same
shall judge him in the last day," John xii. 48.
III. A Witness is, or ought to III. Jesus Christ is a Person of the greatest
be a person of knowledge, who is knowledge in divine things, being always with
necessarily qualified for the work. 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 is said, "He that God
hath sent speaketh the Words of God," John iii. 34; "I speak not of myself, but the
Father that dwelleth in me doeth the works," John xiv. 10.
IV. A Witness is usually called IV. Jesus was not only called to be a Priest,
to give testimony, and that in mat- as Aaron, but also to be a Witness ; God called
ters of which he hath very good him from his high and exalted glory in heaven, to
knowledge. go forth as his , great Witness to the world, to
testify what he knows of the Father's will from
eternity. Hence, said he, " I came not of myself, but my Father sent me : and for this
cause came I into the world that I might bear Witness of the truth," John xviii. 37.
V. A Witness gives in a testi- V. Jesus Christ hath given in a full testimony
niony, and leaves the matter on and borne record of all things depending be-
440
CHRIST A WITNESS.
[BOOK ii.
VI. A good and credible Wit-
ness makes a cause valid to which
he, gives testimony.
VII. A Witness is so necessary
in all matters of moment, especi-
ally that which relates to judg-
ment, and to the determination of
things, that they are seldom done
without one.
METAPHOR. PARALLEL.
record that he is called to hear tween God and mankind ; he hath testified, that
witness unto. God loved the world, and sent him to be a Sa-
viour ; and that there is forgiveness of sin, and
eternal life through his name ; and that God will condemn all those that believe not: "He
that believeth, and is baptized, shall be saved ; but he that believeth not, shall be damned,"
Mark xvi. 16.
VI. Jesus Christ however accounted a false
Witness and deceiver by the Jews, yet hath by
his excellent doctrine, his holy life, and stupen-
dous miracles, given such a testimony to the
word 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 intentions, 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, and none be able to answer him one' word of a
thousand, John v. 10.
VII. Jesus, the faithful and true Witness, was
so necessary to the determination of matters re-
lating to God and man, that it could not be done
without him, otherwise another might have served
in his room ; but hone in heaven nor earth was
found worthy to open the book, and loose the
seals thereof, Rev. v. 4. " If I had not come and
done what no other did, you had not had sin, but now you have no cloak for your sin,"
John xv. 22, 24.
VIII. A witness is to speak the whole VIII. Christ, as the chief Witness, hath spoken
truth, when no less will serve to clear the whole truth, left nothing concealed that either
the case. concerns God's glory, or men's good, either by
himself before he went to heaven, or by his apostles since; he hath declared the
whole counsel of God, so that the record of his testimony is able to make us per-
fect and complete in the whole will of God ; and if any add to, or take from his word, he
shall lose his part in the book of life and heavenly Jerusalem, Eev. xxii. 19, Acts xx. 27.
IX. A good Witness is a just IX. Jesus is so just and impartial a Witness ;
and impartial man, that abhors yea, and so great an Abhorror of falsehood, that
lie is called the " Truth itself, yea, grace and truth
came by him," John xiv. 6, and i. 17. 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 without excuse, and clear the jus-
tice of God : "So it shall be more tolerable for
Sodom, in the day of judgment, than for that city,"
Kom. ii. 15, 16, Matt. x. 15, that refuses and
rejects 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.
lying.
X. A good and credible Wit-
ness ends controversies upon trial
the right way ; and leaves those
that -are cast without excuse or re-
lief.
METAPHOR.
c*
I. The greatest Witnesses a-
mongst men, are but of a short
standing, they are but of yesterday ;
know but in part, therefore can testi-
fy but in part.
II. Earthly Witnesses are but
servants, and in many things re-
turn the matter of their testimony
by information.
DISPARITY.
I. But Jesus Christ is an ancient Witness of
long standing, " Was with the Father from the
beginning," John i. 1, 2, saw and heard all thing 8
that he spake and did : " I was by him, as one
brought up with him," &c. Prov. viii. 24, " Before
Abraham was, I am."
II. Jesus Christ is the Son of the great King
and Law-giver, and hath the whole matter of
testimony by sight and personal knowledge. " The
Father hath showed the Son all things that he
himself doeth," &c., John v. 20, and viii. 38;
And what he hath seen and heard that he testified," John iii. 32.
BOOK n.]
CHBIST AN ALTAR.
441
INFERENCES.
I. These things show the great value God puts upon the souls of men, that
rather than they should miss the knowledge of his will, and perish for want of
testimony to confirm the truth, he sent Jesus Christ, his own Son, to witness and tes-
tify divine things to them : " God who at sundry times, and in divers manners, spake
in time past unto our fathers by the Prophets, hath in these last days spoken unto us
by his Son." Heb. i. 1.
II. That the Gospel is to be highly valued as the perfect will of God witnessed to, not
only by him that was true and faithful, but perfect and free from the least stain or spot of
sin.
III. They deserve to be damned that live under the repeated testimony of Christ, the
true Witness, and yet will not believe it, so as to be reformed by it. " How shall we
escape, if we neglect so great salvation ?" Heb. ii. 2, 3.
IV. What confirmation., establishment, and consolation also, is here to all that believe
and embrace the Gospel in sincerity? ]. This is the truth, as it is in Jesus,." the true
grace of God wherein ye stand," 1 Pet. v. 1 2. 2. There is a high degree of blessedness
to them " that have not seen and yet believed," John xx. 2'J. 3. The abiding by this
testimony and witness of Jesus Christ gives an interest in, and right unto eternal life.
4. It advanceth to great honour, makes men no less than " the children of God, and joint-
heirs with Christ," Rom. viii. 16, 17.
V. An exhortation to all them that have received the witness and testimony of Jesus
Christ, to hold it fast against all opposition whatsoever. There is great danger in being
ashamed of, and the relinquishing the word, and testimony of the Son of God : " He will
be ashamed of them before God, and the holy angels," Luke ix. 2Q.
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 is a fearful thing to refuse
him that speaketh from Heaven, and trample under foot the blood of the Son of God,"
Heb. xii. 25.
CHEIST AN ALTAR.
" We have an altar, whereof they have no right to eat which serve the tabernacle," Heb.
xiii. 10.
THE Greek word wr/ar/>>v, properly signifies an altar, where the slain sacrifices
were offered ; and sometimes, as Brightman says on Rev. xvi. 7, the v altar of
incense or perfumes. It is derived of SW, which signifies a sacrifice 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. ix. 13, and
x. 18. The meaning is, that such as still stick to the ceremonies of the law by serv-
ing 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-offer-
ings was ordained for sacrifices, to
atone for sin ; the flesh of beasts
was offered thereon.
III. All sacrifices were to be of-
fered upon the Altar of burnt-of-
ferings ; and all incense to be burnt
upon the Altar of incense.
PABALLEL.
I. CHRIST'S human nature was covered and
over-laid, as it were, with the divinity, and
crowned with majesty, as the gold adorned the
wood, and circled the Altar.
II. Christ was appointed for sacrifice, his hu-
man nature was offered up as a propitiatory sa-
crifice for the sins of the whole world, Heb.
ix. 14, 1 John ii. 2, 3.
III. All our duties are to be performed and
done through Christ's name, and all our prayers,
which are our spiritual incense, are to be made
through his mediation ; all must be done which
God hath appointed, upon his own Altar, or it
will be abhorred, Col. iii. 17, Rev. viii. 4.
3 L
442
CHRIST HEIR OF Alii. THINGS.
[BOOK u;
METAPHOR.
IV. The Altar of burnt-offer-
ings was but one, and in one place ;
and the sacrifice to be offered there-
on, in this place only.
V. The Altar did sanctify the
sacrifices which were laid upon it.
VI. The Altar was a place of
refuge ; men that were in danger,
fled to the horns of the Altar, and
there intreated for favour, 1 Kings i.
50, and ii. 28.
VII. The horns of the Altar
were to be sprinkled with blood,
and so was the Altar of incense
once a year, Exod. xxix. 12, and
xxx. 10.
VIII. The Altar had four horns
on the four corners thereof, Exod.
xxvii. 2.
PARALLEL.
IV. The saints' spiritual Altar, Jesus Christ, is
but one, who only once, and in one place offered
up a sufficient sacrifice for sin, Heb. ix. 26, and
xiii. 12.
V. The Lord Jesus, our spiritual Altar, doth
sanctify all our duties and prayers, which are in
themselves impure, Rev. viii. 3, 4, 5.
VI. Jesus Christ is a believer's only refuge
it is through him, and by flying to him, God'
comes to be intreated, and is kind, and 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 only 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 priesthood, for the salva-
tion of his elect from the four corners of the
earth.*
TYPE.
I. The Altar and sacrifice,
the Altar and incense, were two
things.
II. Other Altars only sanctified
the gift ceremonially or figura-
tively, and could not other ways.
III. Other Altars were to stand
but for a time ; it is a sin now to
erect such Altars ; because the an-
titype or substance of them is
come. ' '
IV. Other altars were made of
corruptible matter, viz., shittim-
wood.
DISPARITY.
I. CHRIST alone
Sacrificer.
is both the sacrifice and
II. Christ sanctifies all the prayers and duties
of the godly, really by reason of that intrinsic
worth, virtue, 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. v. 6.
IV. Christ is incorruptible ; that was of a
perishing nature, but this Altar perisheth 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 shows the Gospel Church and worship, is far more glorious than the legal
church and worship was.
CHEIST HEIE OF ALL THINGS.
Whom he hath appointed Heir of all things" Heb. i. 2.
THE term Heir, (in Greek K^ypovopos, from x^pos, sors, or a lot, and
lex, the law) is one that inherits an estate, lot, or portion by law; and
therefore God the Father being the Sovereign Owner and Proprietor 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
* Aiusworth.
II.] CHRIST HEIR OF ALL THINGS. 443
worldly heirs. This word xteipt&, is appropriated by custom to the clergy, or ecclesias-
tical persons ; but it really signifies God's lot or inheritance, which is all the faithful, and
therefore, 1 Pet. v. 3, should not be translated God's clergy, but God's inheritance, Weenies'
j)ivin. Exercit. The most probable derivation of the word K\v>p*, is from the Hebrew ^
Goral, which by a transposition of letters, and the letter Gimel changed into the Greek
Kappa, will be Vip Coral, which is of near affinity in sound and signification to the Greek
xAwp", whence, as was said, comes xA^ovo^--, an Heir. Now the universal body of be-
lievers is the inheritance or clergy (if we must so call it) of God, Isa. xix. 25, which uni-
versal Church is distributed into particular churches, as it were by lots or parts ; neither
is the term any where in scripture peculiarly attributed to the pastors of the churches ; as
Jjaurentius and Gerhard, upon 1 Pet. v. 2, demonstrate.
METAPHOR. PARALLEL.
I. AN Heir is the first-born I. CHRIST, the Heir of all things, is the Fa-
usually, though it holds not uni- ther's first-born. " I will make him, my first born,
versally so ; for all right to estates, higher than (or high above) the kings of the
.kingdoms, and possessions are not he- earth," Psal. Ixxxix. 27.
reditary.
II. An Heir is the head of a II. Christ is the Head .of the heavenly family,
family, the chief and supreme of all He hath put all things under his feet. " And gave
his father's house. him to be Head over all things to the Church,"
Eph. i. 21, 22.
III. Sometimes a person is made III. Christ, as he hath absolute right, or, " Is
Heir, and hath both title and posses- Heir of all things." As he is the first-born among
sion, by virtue of a grant and sur- many brethren, he hath also a delegated right,
lender made by another that is allied, he hath his title and possession by grant from the
or bears good- will to him. Father ; hence it is said : " He is appointed Heir
of all things," Heb. i. 2. God the Father, in the
pursuit of the sovereign purpose of his will, hath granted unto the Son, as incarnate,
and Mediator 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. An Heir is the support and IV. Christ is the only support and bearer up
stay of a family, all depend and rely of the whole Church, by whom the whole family
upon him, the whole estate and in- in heaven and earth are named, so all the faithful
heritance being his. depend and rely upon him for all things; "In
whom are hid all the treasures of wisdom and
knowledge," Col. ii. 3. " It pleased the Father that in him all fulness should dwell,"
John i. 14, 16.
V. An Heir is lord of all, he V. Christ, who is the true and undoubted
iath headship, dominion, and Heir, is Lord of all : " That in all things he might
power over all whatsoever he is have the pre-eminence," " All power in heaven
the Heir of, whether persons or and earth is given to me ; the Father hath sub-
things, one or more kingdoms, jected all things unto him," Matt, xxvii. 18 20,
See Gal. iv. 1. 1 Cor. xv. 27. And it is reasonable that Christ
should have this sovereign power and Headship;
since all things were made by him and for him, it was meet he should be Lord of all, Rev.
iv. 11 ; besides, this made good the promise 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," Psal. ii. 8. 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 do-
minions ; he hath power and authority over the good angels, these are part of his inheri-
tance. " Let all the angels of God worship him."
2. He hath pre-eminence and dominion over the evil angels, they fly before him, " He
hath spoiled principalities and powers," &c., Col. ii. 15.
3. He is the Head, and hath pre-eminence over men, he is Lord both of the dead and
living ; all the elect are given to him, they are his in manifold respects, children, servants,
brethren, disciples, subjects, spouse, &c., Eorn. xiv. 9.
3 L 2
444 CHRIST HEIR OF ALL THINGS. [BOOK H.
4. The power and Headship of Christ, as Heir of all things, extends to all mankind
universally, all owe him homage, and shall submit and hend their knees to him, Phil. ij.
10, 11. He hath an absolute, unlimited, and universal power ; may pull down and setup
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!
First, judicial or Old Testament things. -Secondly, Christian or New Testament things ;
Christ, being Heir and Lord of all things whatever ; the sovereign Disposer of all those
rights and ordinances of worship, about which the Jews contended, must needs be in his
hand, to change and alter them as he saw good. " The Son of man is Lord of the sab-
bath ;"* and as he is Head over all things, he hath right and sovereignty to make, ordain,
or appoint laws, ordinances, and institutions ; and ,to prescribe rules how and after what
manner God is to be worshipped, belongs only to Christ the Heir of all things, and Head
of the Church.
METAPHOR. PARALLEL.
VI. An Heir distributes por- VI. Christ distributes in a glorious manner
tions to others, he enricheth all to others, he gives large portions to the saints,
his younger brethren and sisters, whom he is not ashamed to call brethren : " He
.and gives gifts (if a kingly and that doeth the will of my Father, the same is my
mighty Heir) to all his friends and brother, sister, and mother," Matt. xii. 50. Ee-
fayourites. generating, quickening, 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 joint-Heirs with
him ; when he ascended on high, he gave gifts unto men, Eph. iv. 8.
VII. A princely Heir, or one VII. Christ, the Heir of all things, when he
that is an Heir to a crown and first came into the world, was proclaimed by
kingdom, is proclaimed, and his the angels of God, as the rightful Heir of the
right asserted. crown and sceptre of both worlds; "He shall he
great, and shall be called the Son of the Highest,
and the Lord God shall give unto him the throne of his father David : and he shall reign
over the house of Jacob for ever and ever, and of his kingdom there shall be no end,"
Luke i. 32, 33. His right was often asserted by himself; as Matt, xxviii. 18, John xiii.
3 ; and by others, his apostles, &c.
VIII. An Heir at a certain time VIII. There was a set time agreed upon,
comes to the inheritance, o'r takes when Christ as Mediator should come to his
actual possession of that which he is inheritance, who is appointed Heir, &c. ESwe,
Heir of. 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 eQs-n in the second Aorist. In
the former sense, it denotes the glorious investituture of Christ in the full possession of
his kingdom after his resurrection, with the manifestation 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, Matt, xxviii. 18, and then fully declared to
others. The solemnization of it was in his ascension, all was sealed and ratified
when he took possession of the throne, by all which he was made and declared to be
Lord and Christ, the true Heir of all things, Acts ii. 36, iv. 11, and v. 30, 31.
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,
Bom. xiv. 9, Phil. ii. 7 10; and the reason of it is, because he had then actually
performed that work and duty; upon consideration whereof that power and autho-
rity were eternally designed and originally granted unto him. God's actual commit-
ting all power over all things and persons in heaven and earth, to be executed and
managed for the ends of his mediation, declaring this act, grant, "and delegation,
by his resurrection, ascension, and sitting at his right hand, is that which this
* Dr. Ovveu on Heb. rii. 2.
ooK ii.] CHRIST THE ONLY FOUNDATION. 445
W0 rd 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 exe-
cution of it, and reign, Rev. xi. 17. * ' Wilt thou at this tune restore the kingdom to
Israel ? and he said unto them, It is not for you to know the times and seasons, which
the Father hath in his own power.
METAPHOR. DISPARITY.
I. An Heir many times is one I. Christ enjoys all, as he is " Heir of all
that succeeds in the possession of things," with the Father, who dieth not, but is
the rifht and goods of one deceased, like the Son, immortal, eternal, not subject to any
and till then cannot possess the change. The Son, being Heir, doth not eclipse
inheritance. nor diminish the glory of the Father.
II. An Heir is many times dis- II. Christ shall not, cannot be disinherited,
inherited of his right, cut off, ex- Though wicked men take counsel together to
eluded, and utterly deprived of his obstruct and hinder his visible exaltation, yet all
crown and kingdom by an usurped is in vain, " He that sits in heaven shall laugh ;
power. the Lord shall have them in derision, and will set
his king upon his holy hill of Zion. I will make
my first-born higher than the kings of the earth," Psal. ii. 2 6.
III. An Heir among men, hath III. Christ (you hear) " is Heir of all things ;"
comparatively but small possessions. he is Head and chief Lord over angels and men,
over all ranks and degrees of men, emperors,'
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, Phil. ii. 9.
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 inexhaustible, and he is very
gracious and bountiful in his communication of them unto all that take hold of him.
Ill It is 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 possession
of his right : he will soon " dash them, in pieces," Psal. ii. 9 ; and tread them under his feet,
who oppose his coming to the throne, and the taking full possession of his inheritance.
V. Let us have our eyes continually up unto him, and pray that he would make haste
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.
CHE 1ST THE ONLY FOUNDATION.
" Behold, I lay in Zion for a Foundation, a stone, a tried stone, a precious corner-
stone, a sure Foundation" &c. Isa. xxviii. 16.
" For other Foundation can no man lay than that which is laid, which is Jesus Christ." 1
Cor. iii. 11.
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 S^EX^ from n%^i, to put or place
* Dr. Owen.
446
CHRIST THE ONLY FOUNDATION.
[BOOK ii.
metaphorically denotes the chief, head, or principal thing, without which, what depend
upon it cannot subsist, no more than a structure without a Foundation. Metaphora a Fund $
mentis cedificiorum sumpta, qace firma et immota esse oportet. Victorin. Shigel in Nov. Te f
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.
all men that would be saved to build upon. "Be
hold, I lay in Zion for a Foundation, a Stone," &c. Isa. xxviii. 16.
III. A Foundation is the first III. Jesus Christ is first proposed to sinners by
.part of a building ; it is laid be- the Father, as the Pillar and Foundation of grace
PARALLEL.
I. The Lord Jesus, the spiritual Foundation
is the glorious contrivance of the eternal God, who
is the wise, and chief Master-Builder of heaven
and earth, Heb. iii. 4.
II. The Father having chosen Christ, God-
man, for this glorious design, laid him for a
Foundation, in his eternal decree ; and brought
him forth and manifested him to the world, for
fore the superstructure can be rais-
ed ; it is the bottom, of the whole
fabric.
and salvation. If he -had not been found out as
a Foundation for the saints and church of God
to be built upon, how could the house of God
have been raised ? hence Christ was by decree
and promise very early laid. " The Seed of the woman shall break the serpent's head,"
Gen. iii. 15. The Lord Jesus Christ is laid at 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 Tri-
nity. 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 Eock ; to build
upon a rock, is safe, Matt. xvi. 18, I Cor. x. 4 ;
and he is called a Stone. " 1 lay in Zion for a
Foundation, a Stone," Isa. xxviii. 16. 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 salva-
tion upon.
VI. Christ is a tried Stone, therefore called " a
sure Foundation," Isa. xxviii. 16. God the Father
will adventure to build his church upon Christ,
and venture him with his covenant as Mediator
and Surety of it, and all with him ; he is a chosen
and select Stone, picked out from amongst men
and angels; and not only so, but also a tried
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
tried to the utmost, and found by the saints in all ages a safe and sure Foundation : lie
never failed any that built their hope and salvation upon him.
VII. A Foundation is a neces- VII. Christ the Foundation must be laid, or
sary part of a building ; there can down will the building go ; salvation is to be had
no other way ; if men do not build and rely only
upon him, their Foundation will deceive them,
they will fall into hell. Let their structure seem
never so famous ; they refusing this sure Eock,
" build upon the sands, and their house will fall,
for another Foundation can no man lay," Matt.
vii. 27, 1 Cor. iii. 11. " If ye believe not that I
am he, ye shall die in your sins," John viii. 24.
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.
be no house built without a Foun-
dation. And it is very dangerous
to build upon a false and rotten
Foundation, witness the overthrow
of the house built upon the sand,
Matt. vii. 27.
BOOK I*-] CHRIST THE ONLY FOUNDATION. 447
METAPHOR. PARALLEL.
VIII. When the Foundation-stone Vm. Upon Christ the Foundation are all be-
O r bottom of the building is laid, there lievers, as well hewed and squared stones, laid to
are many stones added and joined to build up the spiritual house. " To whom coming
it and all the whole structure is as to a living stone, disallowed indeed of men, but
united and fitted to the Foundation. chosen of God and precious, ye also as lively stones
are built up a spiritual house," &c. 1 Petii. 47.
All the whole superstructure being fitly framed, is
united and joined to Christ the Foundation by faith and obedience, Eph. ii. 21, 22.
IX. The Foundation is the IX. The Lord Jesus Christ is the whole
strongest part of the house ; it is strength and only support of the Church ; all saints
that which bears up and supports rely and depend on him for grace; righteousness,
the whole fabric. justification, pardon of sin, safety, direction, and
eternal life, 1 Cor. i. 30. " In the Lord shall one
say, I have strength," Isa. xlv. 24. " Be strong in the Lord, and in the power of his
might," Eph. vi. 10. . " Without me ye can do nothing," John xv. 5.
X. There is proportion between X. There is a suitableness and proportion be-
tlie Fountain and superstructure ; you tween Christ and the Church ; as the Foundation
may judge of the house for matter is holy, divine, and spiritual, excellent in nature
and form by the Foundation thereof. and form ; so is the house or temple of God.
XI. As the Foundation beareth the XI. The Lord Jesus Christ doth not only bear
weight of the whole fabric and struc- the weight of the whole church, but also all that
ture ; so also the whole furniture, appertain to it, all the pillars, braces, under-
and all which doth adorn it, is borne props, and supports viz., the prophets, apostles,
by it. ministers, &c., that are called pillars in the
house of God. He bears up the covenant, the
covenant stands firm in him ; " I have," saith God, " made a covenant with my chosen,"
Psal. Ixxxix. 3. He is the Mediator and Surety of it ; all the precepts of God are built
upon him. He is the Foundation of every ordinance, appointment, and institution of the
Gospel. Whatever any man preaches or practices for doctrine or discipline, that hath not
its rise, ground, and footing from Christ the Foundation, it ought to be cast away and utterly
rejected and abominated as altogether unfit for God's building. All the promises are built
upon him, " To Abraham and his seed, were the promises made, " Not to seeds, as of
many, but to thy seed," Gal. iii. 16, which is Christ, " all the promises are in him, yea,
and in him, amen," &c.
Union and reconciliation with God are founded on Christ, it is he who hath made peace
by the blood of the cross, Eph. ii. 13 16. " When we were enemies we were reconciled
to God by the death of his Son," Bom. v. 10. Justification, sanctification, righteousness,
and redemption, vocation, all are built upon him, they all have their rise and foundation
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." 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
Hs 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 now from,
him to us by the Spirit, Rom. v. 10, Ii. Again, the ministry is from him, he is the
great subject of Gospel-ministration. " We preach Christ crucified," &c. The eificacy of
all is from him, he gives the increase. Lastly, eternal life is built upon him ; " This is
the record that God hath given us eternal life, and this life is in his Son ; he that hath
tlxe Son hath life, and he that hath not the Son, hath not life," 1 John v. 11, 12.
METAPHOR. DISPARITY.
I. Other Foundations are laid I. This Foundation is but one whole entire
with many stones joined and ce- stone, which adds to the strength and firmness of
mented together. it, " Behold I lay in Zion for a Foundation, a
stone," not stones ; nothing besides Christ, nothing
of our own must be built upon as a Foundation for salvation, Isa. xxviii. 19.
448 CHRIST THE ONLY FOUNDATION. OOK IT
METAPHOB. DISPARITY.
II. Other Foundations are laid of II. Christ is a living, lively, and active Spirit
senseless, breathless stone or brick ; hence called " A living stone, disallowed indeed
things that are natural, things that are of men," 1 Pet. ii. 4, 5 ; he created the stones and
terrestrial, congealed into a massy dust of the earth ; as God, he hath his being of
lump, or artificially madeand prepared, himself, and from everlasting, not made nor created.
III. Other Foundations many times III. Christ being a living Stone, in whom is
decay, and by that means the whole spirit and life, doth not, cannot decay, and by
building is in danger, and tumbles this means the church of God, and every parti-
down, cular 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 putrify, as other things do. " And as the body by joints and bands
from the head hath nourishment ministered and knit together, groweth and increaseth in
strength and beauty," Col. ii. 19; so is it with the glorious body, the church and soul of
a true believer, that is joined to Christ, this blessed Head and living Foundation ; " Be-
cause I live, ye shall live also," John xiv. 19.
IV. Other Foundations are laid IV. Christ is laid as a Foundation. for us, and
by some man ; for as man builds the -in our souls, by the Father ; it is God's act, and
house, so he it is that first lays the not our own ; " Behold I lay in Zion," &c. Who
Foundation thereof. 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 lastly, 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
man's hopes off heaven, by Ms own works, legal conviction, tears, humiliations, vows,
covenants, resolutions, &c., and in the place and room of all, lays Christ crucified, as
the ground of hope and happiness.- Hence is all boasting excluded, and salvation wholly
.of grace, Eom. iii. 27. See Mr. Tillinghust, " Christ the only Foundation."
V. Other Foundations are laid of V. Christ the spiritual Foundation is a precious
stones of little value and worth com- stone, " To whom coming as a living stone, disal-
paratively ; the Foundation of a house lowed indeed of men, but chosen of God and pre-
is not laid with precious stones, as cious," Christ is not a common stone, but a choice
jasper sapphire, beryl, jacinth, ame- rich stone, a stone of inestimable value and price;
thyst, diamond, &c. " Behold I lay in Zion for a Foundation, a stone,
elect and precious," Isa. xxviii. 16, 1 Pet. ii. 6.
This sets forth the excellency of a Foundation, and not only so, but it adds a lustre and
glory to the house which is built upon it. The Foundation of New Jerusalem is said to be
laid with all manner of precious stones ; and then you read of the excellency of the super-
structure, " The building of the wall was of jasper, and the city was of pure gold," Eev.
xxi. 18. 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 stones : the diamond is the
hardest stone, it cuts glass, there is nothing, as naturalists say, can break it ; Jesus Christ
makes impression on the hard hearts of men by his graces; then how safe must it of ne-
cessity be for us to build upon this Foundation.
VI. A Foundation is often r%- VI. Christ is the only Foundation : as he is
moved, fault being found with it, every way fit and meet to be laid in the bottom
aud another laid in the room of of the building, so he is without fault ; " And no
it ; a man may remove a Foun- other Foundation can be laid, than that which is
dation which he hath laid at his laid, which is Christ Jesus," 1 Cor. iii. 11. " But
pleasure, or may lay more Founda- though we, or an angel from heaven, preach any
tions than one. other Gospel to you than what we have preached
unto you, let him be accursed," Gal. i. 8.
VH. Other Foundations may be VII. Christ is a Foundation that can never
shaken, an earthquake may remove be shaken, the greatest revolutions, mutations,
them out of their place. changings, turnings, and over-turnings that can
come, cannot overturn this Foundation, nor re-
jQOK II-] CHRIST THE ONLY FOUNDATION. 449
move it .out of its place, Heb. xii. 28. Foundations of kingdoms, nations, common-wealths
an <l constitutions of antichristian churches, may, and shall be shaken ; but Christ, the
Foundation of the true church, shall abide for ever.
METAPHOR. DISPARITY.
VIII. Other Foundation cannot VIII. Christ, the spiritual Foundation, is able to
preserve the house that is built upon uphold and preserve the house or soul that is built
it ; that may be totally demolished upon him ; " I know whom I have believed, and am.
and destroyed, and yet the Founda- persuaded that he is able to keep that which I have
tion may remain. committed to him," 2 Tim. i. 12. " Upon this rock
I will build my Church, and the gates of hell shall
not prevail against it," Matt. xvi. 18.
INFERENCES.
I. This informs us of the great wisdom and condescension of God, in contriving such a
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 permanent !
III. It shows the honour arid excellency of Gospel-ministration ; ministers do not only
propound Christ, but in a subordinate sense, in the ministry of the word may be said to lay
Christ as a Foundation; hence Paul saith, " I have laid the Foundation, &c., for we are
labourers together with God," 1 Cor. iii. 9, 10.
IV. It reproves those that lay aside and reject this Foundation, and build upon others ; as,
1. 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, considered as Creator, John i. 9.
3. Such as build but in part on Christ, come justly under the verge of this use of reprehen-
sion, 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 yourselves off all other Foundations ?
2. Do you not build on, nor confide in pharisaical righteousness, even righteousness of
your own, Matt. v. 20 ?
3. Do you not build upon federal holiness, and upon birth-privileges ? " Think not to say
within yourselves, we have Abraham to our Father," Matt. iii. 9.
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 on a confession of sin ?
7. Do you not build upon outward privileges, upon visible Church-membership, and ex-
ternal ordinances ? remember the foolish virgins, Matt. xxv. 1 5.
8. Do you not build barely on the mercy of God, not well considering he is just as well
as gracious, and will not acquit the guilty, notwithstanding your repentance and moral
righteousness, without the atonement made by the blood of Christ, Exod. xxxiv. 6, 7 ?
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 knowledge you have in divine things
above others?*
11. Do you not build upon men, ministers, the Church ; taking all upon trust that such
and such doctors and able divines say ?
j _ . _ . , _ . f- -- : - ...i - ...
* See Mr. Tillim/lntst.
3 M
450
CHRIST THE CORNER-STONE.
[BOOKH.
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 hewed and squared, and fitted by the Spirit and word for the spiritual building : f or
God's temple must be built with gold, silver, and precious stones.
VII. Let all such that are not built upon this 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," &c., Col. ii. 9, Eph. ii. 21, 22. And let all those that speak
the truth, grow up in love unto him in all things, who is the Head. Labour, to be
wellfixed, 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 Foun-
dation of God's laying, and of so excellent a nature in itself, you may be sure it is 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.
CHKIST THE CORNER-STONE.
" I lay in Zion a chief Corner-stone, elect and precious," 1 Pet. ii. 6.
" The Stone which the Guilders refused, the same is become the head of the Corner,"
Psal. cxviii. 22.
CHRIST by a Metaphor (called Anthropopatheia) is not only called a Stone, but also (by a
very emphatical phrase) a Corner-stone, A/Sov axpoyuviaiov, Matt. xxi. 42, Acts iv. 11, 1
Bet. ii. 6. And whereas builders place their 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, Isa. iii. 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, Judges xx. 2, 1 Sam. xiv. 38, Isa. xix. IS. Hence it is attributed to Christ,
- Psal. cxviii. 22, expounded, Eph. ii. 15, 16, 17, 20, he having the chief over-sight of, as
well as he is the principal Foundation to the Church.
METAI'H-OE.
PARALLEL.
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, and it fell upon the young
men, arid they are dead," Job i. 19.
Some stones may drop out of the
middle of the building, and yet
it may stand ; but if the Corner
or foundation gives way, down it falls.
II. Corner-stones are the me-
dium by which the walls of the
house are united in one building,
cut the Corner-stores and
I. Christ may be compared to a Corner-
stone in respect to sustentation ; he is the Sus-
tainer and Upholder of the Church, the great Pillar
that bears up his elect. The Church's 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
he shall be for a glorious throne to his Father's
house, and they shall hang upon him all the glory
of his Father's house, the offspring and the issue,
all vessels of small quantity, from vessels of cups,
to jessels of flagons," Isa. xxii. 21 24. All
believers from small to great, are borne up- by,
and hang upon Jesus Christ.
II. Jesus Christ, that entire and glorious Cor-
ner-stone, unites Jews and Gentiles together;
he hath made both one. He made them but
one entire house and spiritual building ; he ce-
[BOOK ii.
CHRIST THE CORNEIl-STONE.
451
METAPHOR.
PARALLEL.
the two sides of the house are sepa- ments all believers together in one body, Eph.
rated the one from the other. ii. 14, 15, he makes them, one, in mutual love
and affection ; makes them all partakers of the
same grace, and privileges, and salvation.
III. Jesus Christ is a believer's direction, he
is our rule by which we must proceed in all spi-
ritual 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
pulled down again ; all must run parallel with
the line of Christ's doctrine or example : " Learn of
me," Matt. xi. 28. And in another place, said he,
" 1 have given you an example that ye should do as
I have done to you," John xiii. 15. " Having left us an example that we should, follow his
steps," 1 Pet. ii. 21.
IV. Christ preserves the Church of God : he
receives all the rubs of enemies in his own per-
son, which had they met with us, would soon have
broken us to pieces, ancl defaced our souls. It
is he who by his strength keeps those great dan-
gers from us that we continually are exposed
to from Satan, sin, and wicked men, and the
wrath, of God. All our strength ancl help is in
him : what a great mercy it is, that God, the
great Builder, hath chosen such a sure Stone for
the Corner. " Thou shalt preserve me from trou-
ble, Lord ; from the hands of the wicked peserve me, from the violent man, who hath
purposed to overthrow my goings, Psal. xxxii. 7, and cxl. 4.
V. As the Corner-stones are the V. Christ is the beauty of all God's Building ;
strongest for bearing and preserving, as he bears up and preserves, so he beautifies like-
wise the'Church, and all believers. There would
be no comelines 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
children of men," Psal. xlv. 2, Ezek. xvi. 14. We
have no comeliness but what he puts upon us.
God hath spared no cost to place such a rare and
choice Stone in the Corner. .Christ is the Stone
curiously wrought, if I may so say, richly and adorned with the divine nature, " Full of
grace and truth," John i. 14.
III. The Corner-stone is for direc-
tion in a building, an underwork-
man is to take rule from hence,
jyi 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 shows, that
most of the dangerous rubs and hurts
a house is exposed to,, usually fall
upon the corner of it, and that keeps
off hurt and wrong, that otherwise
the rest of the building would sus-
tain.
*_ < <-**. '/ -
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
other.
METAPHOR.
I. Other Corner-stones of all ma-
terial buildings are inanimate,senseless
and lifeless things.
II. Corner-stones of a material
house, are fashioned and laid by
men.
III. Other stones may drop, or
be driven out of the building, or
be greatly marred, defaced, and
spoiled.
IV. Corner-stones in a material
bouse, as they strengthen the build-
ing ; so they also receive strength
from the building, and are* some
security to the Corner.
DISPARITY.
I. Jesus Christ is a living Stone, he hath life
in himself, and communicates life unto the whole
building; and from hence, believers are called
" Lively stones," 1 Pet. ii. 5.
II. Christ is both fashioned, polished, and laid
in the spiritual building by God himself ; " Behold,
I lay in Zion a chief Corner-stone," 1 Pet. ii. 6.
III. Christ is a Stone that cannot be loosed nor
disjointed, nor driven out of God's house, by all
the skill of men or devils ; nor can be marred,
spoiled, or any ways hurt.
IV. Christ, the spiritual Corner-stone, receives
no strength from any stone or part of the build-
ing ; what need hath he of help from any of his
saints ? What can weak believers add of sup-
port to him ?
3 M 2
452 CHRIST ;THE CORNER-STONE. [BOOKH
METAPHOR. DISPARITY.
V.' Other buildings must have V. Christ the Corner-stone, is but one whole
many stones for the Corner, ce- entire Stone, yet every Corner of God's house
mented and joined together to com- hath the same Stone ; and though the building
plete and finish the superstructure, be raised never so high, yet he fully supplieth.
and those stones that are laid for one each Corner from the bottom to the top, and there
Corner, "will not serve for every Corner needs no other Corner-stone besides himself,
of the same house.
VI. It is rare to see a material VI. Christ, the Corner-stone of the spiritual
building to have Corners laid with building, is a precious Stone: "Behold I lay in
precious stones, as jasper, onyx, Zion a chief Corner-stone, elect and precious," l
diamond, &c. Pet. ii. 6. No jasper, onyx, diamond, or sap-
phire, is to be compared to him. He is of in-
finite worth and value, not only so in the opinion and esteem of others, but really so in
himself; hence called the " Pearl of great price," Matt. xiii. 46.
1. He is precious in himself, being God co-equal and co-eternal with the Father; " The
express image of his person," Heb. i. 3.
2. That 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 bosom.
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 preciocs Stone
would be received, as a sufficient price, to satisfy the justice of God, or make full com-
pensation 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," John i. 14.
5. Hence said to be " Full of grace and truth ; God, even thy God, hath anointed thee
with the oil of gladness above thy fellows," Hev. i. 9. He hath not, say divines, the ful-
ness 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."
6. Christ is precious in the esteem of the holy angels ; the angelical host, to honour and
show their high esteem and awful respect 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 regarded, and will for ever esteem 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, glory, and blessing to the
Lamb for ever and ever," Rev. v. 11, 12. To all the saints on earth he is precious.
Paul accounted all things as dung, that he might win Christ, Phil. iii. 8, 9, 10. The
spouse cries out, " He is white and ruddy, the chiefest among ten thousand," Cant. v. 10.
Believers have parted with all things in this world freely for his sake ; nay, in love to
him, and to show how they did adore and honour him, have been made sacrifices in dread-
ful 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. A house, though its Cor- VH. Christ being a precious Stone, never loses
ners should be laid -with precious his strength or beauty, as he cannot be defaced
stones, and pearl, and all the by men or devils ; eternity itself cannot dis-
structure suitable, snd so thereby solve this Stone, nor diminish its brightness,
may be more .glorious and dura- Christ is durable : heaven and earth shall fade
ble than Corner-stones of other away, and wax old, like a garment, but Jesus
buildings, yet may it moulder away Christ is still the same, and his years fail not ; " He
BOOK
CHRIST THE CORNER-STONE.
453
METAPHOR.
DISPARITY.
j, e defaced, lose its beauty, is the same yesterday, to day, and for ever," Heb.
' "- 1 - xiii. 8.
VIII. Christ Jesus, the spiritual precious Stone,
is exceeding great : as God, he is of infinite di-
mension, filling heaven and earth with his pre-
sence. He is large enough for the whole foun-
dation, 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 brightness is far above the bright-
ness of diamonds, his whiteness excels the
an( l perish.
VIII. Other precious Stones are
O f 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.
whiteness of pearls; and there is no medical
virtue or quality in any precious stone, but in a
spiritual way is far more transcendent in him. He cures the sight, strengthens and
cures the heart, makes fruitful, resists poison, &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- it was foretold it should be : " thou afflicted, tossed with tempests, and not
comforted; behold, I will lay thy stones with fair colours, and thy foundation with sapphire,"
Isa. liv. 11, 12.
II. Ascribe all the beauty and glory of the Church, and of the saints, to the Lord
Jesus.
HI. 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 yourselves.
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
me Father ! " All men should honour the Son even as they honour the Father," John v. 23.
3. Is there nothing here below, which thou valuest and prizest above Christ? An hy-
pocrite hath always something that lies in his bosom, which he esteems and prizes more than
Christ : " their hearts go after their covetousness," Ezek. xxxiii. 31. The young man
went away sorrowful, because the world was uppermost in his affection. If Christ be
truly precious to any, he is superlatively precious to them, Matt. xix. 22.
4. If God should bid thee ask what thou wilt, as he did Solomon, what wouldst thou
request of him ? would it be, thinkest thou, this precious Stone, this Christ, this Pearl
f great price, to^have a right to him, to be like him, to enjoy him, to be with him
wr ever.
5. Is Christ much in your thoughts ? " Where your treasure is, there your hearts will
oe also," Matt. vi.~21.
6. Hast thou denied thyself 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," Phil. iii. 8, 9, 10.
7. Canst thou be satisfied with anything thou dost enjoy without him ? Canst thou
sa y, with one in another case, yet all this availeth me nothing, so -long as 1 see not or have
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
*n pacification? it was 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
u s in bun," Eph. i. 4, 7. Is he all to thee for acceptation? "who hath made
us accepted in the beloved," Horn. v. 5. . He is all in conversion ; it is he that shows
u s the the necessity of it, that doth quicken and beget us by his word and Spirit : it is
he that forms a new spirit in us. Is he all. to thee for pardon of sin? he purchased
454
CHRIST THE WONDERFUL COUNSELLOR.
[BOOK n.
pardon: It is by his own blood, viz.,, that atonement which he hath made, we come to
have our sins forgiven. It is he that gives us a heart to ask it, and a hand to receive it
Is Christ all to thee in respect of every grace ? he gives faith : it is he that is the Author
and Finisher of it : it is he that " sheds love abroad in our hearts, by the Holy Ghost."
All grace is treasured up in him, all grace is communicated to us through Jhim. Is he all
to thee in the ministry of the word ? it is Christ that is preached, it is he that gives graee
to preach, and opens the ear to hear the word preached, and helps the soul to receive the
word. Is Christ all to thee in ordinances ? the Lord's supper holds forth his death, his
body broken, and his blood shed. He is the sum and substance of it. Baptism shows
his burial, and his resurrection. In ordinances or duties, art thou not satisfied unless thou
meetest with Christ Jesus.
9. Art thou willing to accept of Christ as the Father offers him ? Art thou willing
to have him to be thy Prince, as well as thy Saviour ! to destroy thy sin as well as to save
thy soul?
10. Dost thou- long to be like him ? Art thou as willing and desirous to be holy, as
to be happy ? to live to him here, as well as to live with him hereafter ? Is every tiling
in Christ, or that belongs to Christ, precious to thee ?
V. Reproof; this reprehends those that lay aside, and would build without this pre-
cious 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 immediately
with Christ. 4. Improve the means of grace God is pleased to afford thee, attend upon
the ministry of the word. Lastly, here is comfort to all true believers : you that have
Christ, have all ; and let me tell you, you can. never have less than all, for this precious
Stone can 'never be taken away from you, having made the blessed choice, that one thing
needful with Mary.
CHEIST THE WONDERFUL COUNSELLOR.
" And his name shall be called Wonderful, Counsellor" &c. Isa. ix. 6.
COUNSELLOR is a word of a double signification, respecting two ranks of men. (1.) Such as
appertain to the high courts of princes called Counsellors of state. (2.) Such as appertain,
to the high courts of judicature, who are called Counsellors at law. These two ranks
.of men have their proper work and business peculiarly appropriated to them, &c. The
first of these ranks of men are in Counsel with the king, to make and establish
laws ; therefore called elders, or senators, &c. 2. The proper work and business of
the second rank or order of men is to unfold and plead law; therefore called bar-
risters or Counsellors, &c. Many things belonging to each station, do very fairly
agree to the Son of God, who therefore is not unfitly called Wonderful, Counsellor,
,&c., 'Luke ii. 47. Wonderful, because the greatest and wisest that ever was. Coun-
sellor, because his place, work, and circumstances agree thereto, as appears in these
following considerations.
METAPHOR.
I. . SOME Counsellors are of a
noble extraction, well descend-
ed, which gives them advan-
tages above others. Such have a
double advantage. 1. In respect
of honour. 2. In respect of edu-
cation. Men basely or meanly
born and descended, are seldom or
PARALLEL. :
I. THE Lord Jesus is of a high and sublime
extraction, well descended ; according to the
flesh of the blood royal, of the lineage
and stock of David, the king of Israel : and in
respect of his .Divinity, the eternal Son of God.
Possessor of heaven and earth; he is Lord of
the angels, and King of saints and nations : and
also King of all the kings of the earth ; " He that
BOOK II.] CHRIST THE WONDERFUL COUNSELLOR. 455
METAPHOR. PARALLEL.
never advanced to the honour of comes from above, is above all," Eph.iv. 6. "The
Counsellors in the highest courts, es- secofcd man is the Lord from heaven," 1 Cor. xv.
pecially of parliaments. 47. " The only begotten of the Father, full of grace
and truth," John i. 14 ; having the advantage of
the greatest honour, the highest education, being by the Father, brought up with him., and
daily his delight.
II. A Counsellor is brought up to II. Jesus Christ is qualified and fitted every
useful learning for so great an employ way with heavenly learning, for the highest
or office ; men who are illiterate being undertaking of this kind whatsoever, John i. 1,2;
unfit for it. having been with God, 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 doeth whatsoever 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, and
speak without human assistance, Isa. 1. 4.
III. A Counsellor is a man of III. Jesus Christ is a man of worth, most fit
worth, otherwise unfit for that to be Counsellor in the high court above, and
function, or to appertain to any that in these four following respects. 1. In re-
court, spect of his great wisdom. 2. The knowledge of
all laws and customs amongst men. 3. Of his
long standing and experience. 4. As he is united to the Ancient of days ; who is the cen-
tre of all perfection.
IV. A Counsellor of state is, or IV. The Lord Jesus was a man of great
ought to be a man of a high and and noble spirit, not busied about low and in-
heroic spirit, not concerned about ferior things, of a mean consideration ; but
trifles and things of an inferior about matters of the most weighty moment, to
nature, but mostly taken up with establish principalities and thrones ha heaven,
the more weighty and more consider- to reform, nations and kingdoms, to reclaim the
able matters of the law. whole world, and bring heaven and earth into an
amicable correspondence. " That he might gather
together in one, all things in himself, whether they be things in heaven, or things on earth,"
Eph. i. 10.
V. A Counsellor of state, is V. Christ, the great Counsellor, was elected,
chosen to that high sphere and and chosen by God himself to act in this high
dignity ; he comes not in himself, but sphere and capacity, called the man of his
by choice. right-hand, Acts ii. 34. His elect, in whom his
soul delighteth, " One chosen out of the people,"
Psal. Ixxxix. 19.
VI. A Counsellor of state is ' VI. Jesus Christ was admitted into the high
admitted into the king's court; court of heaven, took the place there at the
takes his place at the council- right-hand of the Majesty on high, in the pre-
table, and his chief business lies sence and view of all the angels, and the seven
^ere. spirits that are before the throne. " He is entered
into heaven, and is set down at the right-hand of
God,'"Eph. i. 20, Heb. xii. 2, and viii. 1.
VII. A great and wise Coun- VII. Christ, that great and wise Counsellor, is
seller of state, is made acquainted made acquainted with the great and wise purposes
with the most secret purposes of the of the great and wise King of heaven and earth ; ,
king himself, without whose counsel nothing is hid from him as God : without him
and consent there is nothing acted, there was nothing created or done. "No man hath
nor brought to light. seen God at any time, save the only begotten that
is in his bosom of the Father, he hath declared him,"
John i. 18. " He brought life and immortality to light through the Gospel," 1 Tim. vi. 16.
VIII. A Counsellor of state is VIII. The Lord Jesus is God's familiar and
ne, who is thought worthy to companion. " Awake, sword, against my shep-
ke the king's familiar and com- herd, and the man that is my fellow," Zech. xiii.
panio'n. 7. " Who being in the form of God, thought it
no robbery to be equal with God," Phil. ii. 6.
456 CHRIST THE WONDERFUL COUNSELLOR. [BOOK ij 1
METAPHOR. PARALLEL.
IX. A Counsellor of state is IX. The Lord Christ is of the highest rank
one of the highest ranks of men, not^of men only, but is indeed exalted above all
none above him but the king him- his fellows, whether men or angels; hath n
se l superior (as Mediator) but the Father. " 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," 1 Cor. xi. 3, Col. ii. 10, John v. 28.
X. A Counsellor of state is con- X. Jesus Christ is concerned in the agitating
cerned in the agitating of great affairs, of the greatest affairs of heaven and earth
such as immediately concern the king, such as immediately concern God himself, and the
and the good of all his subjects; as good of all his people; the proclamations and
the issuing out of proclamations, and tenders of grace, peace, and pardon," come
the approving of other ministers to be through his hands ; he hath the. approbation of
employed in the king's business. all ministers that are employed in the business of
the great King, either in matters civil, military,
or ecclesiastical, viz., kings, princes, rulers, de-
puties, judges, generals of armies, apostles, bishops, ambassadors, and the like. All suitors
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," John i. 16, Rom. v. 2.
XI. A wise, worthy, and good XI. Christ is the delight of the Father, and as
Counsellor of state, though he be a a wise, worthy, and good Counsellor, he is a glory
subject and favourite to the king, to heaven itself, and heaven is more longed for,
yet he is a great glory to a kingdom, for his sake. This is generally acknowledged by
and it is the more respected for his all that have the knowledge of him, or interest in
sake. him, Psal. Ixxiii. 25.
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., Counsellor at
law, &c.
I. A Counsellor at law is a public I. The Lord Jesus Christ is a public officer be-
officer belonging to a court of judica- longing to heaven, the highest court of judica-
ture, ture. " I am not of this world ; glorify me, with
the same glory, that I was glorified before the
world was," &c., John xvii. 16, and ver. 5.
II. A Counsellor at law gives advice II. The Lord Jesus gives me the best advice
and counsel, from whence he derives and counsel, and most worthily deserves the title
the denomination of being called a of Counsellor. " I will bless the Lord, who hath
Counsellor. , given me counsel," Psal. xvi. 7. " Go thy way,
sin no more, lest a worse thing come upon thee,"
John v. 14. " I counsel thee to buy of me gold tried in the fire, and white raiment that
thou mayest be clothed," &c., Rev. iii. 18.
III. A Counsellor at law makes III. Jesus Christ makes known the law of God
known the law to those that are ig- to those that are ignorant and unlearned ; he il-
norant or unlearned, be being the lustrates all the parts of it, and showeth to what
mouth, as it were, of the law. degree it extends, &c. He also shows what are
the privileges of keeping it, and what are the da-
mages of breaking it : " For if you forgive men their trespasses, your heavenly Father will
forgive you," &c. Matt. vi. 14, &c., John xiv. 15.
IV. A Counsellor at law resolves IV. Christ resolves doubtful cases that other
doubtful cases, which other men men cannot, in that he saith, "Son, be of good
cannot. cheer ; Daughter, be of good cheer, thy sins are
forgiven thee," &c., Matt. ix. 19, and 22.
V. Counsellors at law make con-' V. The Lord Jesus makes over the heavenly
veyances of estates; and most men mansions to men; and no man can have a good
think these conveyances not suffi- title to this heavenly inheritance, unless Christ
cient, unless made by such able men makes the conveyance. " As the Father hath life
as they. in himself, so hath he given the Son to have life in
himself, and hath power to give eternal life to as
many as are given unto him,"' John v. 2G.
BOOK II.]' CHRIST THE WONDERFUL COUNSELLOR. 457
METAPHOR. PARALLEL.
yi. Counsellors at law have VI. Jesus Christ hath great respect amongst
great respect amongst men, espe- men; the Turks own him for a great prophet,
pecially those who do most need them, the papists for the Son of God, but his own dis-
and make use of them. ciples, that see an excellency in him, and an ab-
solute necessity of him, make use of him, own
him to be their Saviour. "Yea, and doubtless I count all things but loss, for the excel-
lency of the knowledge of Jesus Christ my Lord," &c. Phil. iii. 8." He is the chiefest
among ten thousand," Cant. v. 10.
YII. A Counsellor at law puts VII. The Lord Jesus puts an end to contro-
an end to controversies, by non- versies, by non-suiting, or overthrowing the devil
suiting, or overthrowing the party and all other adversaries of the soul, in their own
which is on the adversaries' side. plea : "I have prayed for thee, that thy faith
fail not," Luke xxii. 32. " My grace is sufficient
for thee," &c. 2 Cor. xii. 9. " And the dragon and his angels were thrown.out of heaven,"
&c. Bev. xii. 9. " To this end was the Son of God manifested, that he might destroy the
works of the devil," 1 John iii. 8.
VIII. A Counsellor at law makes VIII. So Christ makes contracts between the
contracts in great and weighty cases great God and his people, in that weighty case
between parties. that concerns their salvation ; and mediates and
seals the covenant between them ; for which cause
he is called, " TJie Mediator of the New Covenant," Heb. xii. 24. See Mediator.
IX. A Counsellor at law disco- IX. Christ hath discovered flaws in evidences,
vers flaws in evidences, to undeceive to undeceive those that have been mistaken about
the over-credulous. 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 miser-
able, and naked," Rev. iii. 17. "Except a man be born again he cannot see the kingdom
of God," John iii. 3.
X. A Counsellor at law is of ge- X. So Christ is of general use to men, since
neral use to men, since their tern- the nature of mortals hath been so generally cor-
pers have been corrupted, their rupted by the fall, by which means there is a
manners vitiated, and a necessity necessity of him not only as a Priest to offer sa-
of multiplying laws to corrupt them, orifice for us, but also as a Prophet or Counsellor,
&c. to expound the obligations to holiness, and the
spirituality of the laws of God to us ; for want of
which many go on in their errors, until they forfeit all privileges, fall under the strokes
and penalties of the law, and become miserable for ever through ignorance, unbelief, and
disobedience.
XL A Counsellor at law is a XI. Jesus Christ is a Pleader of causes, which
pleader of causes, which is none of is none of the least part of his work : for which
the least part of his work. see Advocate opened.
There are many disparities ; Christ excels all other Counsellors in many respects. See
Advocate.
IHFERENCES.
I. Sinners may learn from hence, whither to go in all doubtful cases for counsel in all
cases relating to their spiritual condition.
II. If thou dost not know the way to heaven, go to Christ by prayer, and take the
directions of his word.
III. If thou dost not know how matters stand between God and thy soul, go to Christ,
read his word, that will inform thee whether thy condition be good or bad : if any sin is
lodged in thee or beloved, and spared by thee, he tells thee thou wilt miscarry for
ever.
IV. If thou refusest to take his counsel, but rather followest the counsel of thine own
heart, or the counsel of wicked relations, neighbours, or great ones of the earth, who
labour to draw thy heart from God, from following the couusel of Christ, thou art
uudone.
V. 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.
3 s
458 THE COMPASSION OF CHRIST TO SINNEKS. [BOOK n
VI. 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 enrich the souls of men, counsel that will make them good, great, and renowned
and happy for ever : say then with David, " Thou shalt guide me by thy counsel, and after-
wards receive me to glory," Psal. Ixxiii. 24.
THE COMPASSION OF CHRIST TO SINNERS UNDER
THE SIMILITUDE OF A HEN.
" How often would I have gathered thy children together, even as a Hengathereth her chickens
under her wings, and ye would not !" Matt, xxiii. 37.
THE Lord Jesus shows 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, " Plow often would I have gathered thy
children together," &c.
2. The way or manner which he took in order to the accomplishing his gracious
design and purpose touching them, "As a Hen gathereth her chickens under her wings."
3. The Jews' obstinacy ; " Ye would not."
The Lord condescends very low in making this simile of a Hen ; " the nature and
property of which creature take as follows, so far as it will hold parallel to the case in hand.
SIMILE. . PAEALLEL.
I. Nullum enim animal circa pul- I. The Lord Jesus was moved with the great-
los suos tanta compassione movetur, est compassion imaginable towards the poor Jews
&c., saith Bernard,* "There is no and Jerusalem, which he was first sent to, and
creature that is moved with so much came to seek and to save. This is signified
compassion towards her young ones, abundantly by that wonderful passion, that seized
as the Hen." . upon his Spirit, when he came near the city, and
by his expressions in the text, &c., it is said, "He
wept over it," &c., and cried out with a mournful voice, " Jerusalem, Jerusalem," &c.,
Matt, xxiii. 37, Luke xix. 41, 42.
II. The Hen is observed to fly II. The Lord Jesus Christ to save and defend
in the very face of such ravenous the offspring of Israel, and the poor sinners of
birds as strive to destroy her chick- the Gentiles, did not refuse to encounter with the
ens ; she strives to save and defend greatest of their enemies : he resisted the devil,
them with all her might, though who sought to make a prey of them, &c., Matt;
with the utmost hazard of her life. iv. 6, 8. No enemy that strove to devour us, but
Christ endeavoured to defend us from him.
III. Such is the Hen's care of, IH. Christ, that he might save poor perishing
and affection towards her chickens, sinners, by taking man's nature upon him, was
that she for their sakes is made made weak in the same sense, as it is said
weak in all her members, and he became poor : such was the greatness of bis
brought to extreme faintness. Hoc love and affection towards us, that " he bare our
genus animantis magnum affectum in sickness, and carried our sorrows," Isa. liii. 4.
filios habet, ita ut eorum infirmitate To what extremity of faintness was he brought,
affecta, &c., (saith Austin) " this when "he sweat as it were great drops of blood !"
creature shows great affection to- And when the ponderous cross was laid upon him, as
wards her young ones, that being they led him to Golgotha, it is said, " He fainted,"
affected with their weakness, she Luke xxii. 44. " He was touched with the feel-
also is made weak. ings of our infirmities, being made like to us in all
things, sin only excepted," Heb. iv. 15.
IV. The Hen clucks often, and IV. Christ calls to poor helpless and impeni-
with a mournful voice, as it were, tent sinners very often, with a mournful voice,
* Bern, de pass. Dom. cap. v.
BOOK II-]
THE COMPASSION OF CHRIST TO SINNERS.
459
SIMILE.
PARALLEL.
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.
calls her chickens to her, when she and tears in his eyes, " p that thou hadst known,
perceives they are in danger hy in this thy day, the things that belong to thy peace ;
the kite, or any other enemy, to be but now they are hid from thine eyes ! Jerusalem,
destroyed. Jerusalem !" why, what is the matter ? An enemy
is at hand, ruin is at the door ; " Why will you
die, house of Israel?" Ezek. xviii. 31. Now it is to England, yea, to London : that
they would once hear Christ's call before it is too late, and the things that concern their
peace be hid from their eyes ! &c.
V. The Hen stands ready pre- V. The Lord Jesus stands with his arms and
pared to receive her chickens under heart open, ready to receive all true penitent sin-
lier wings, to defend them against ners, that come unto him ; " I have spread out my
hands all the day long," &c. Isa. Ixv. 2. " Come
unto me all ye that labour, and are heavy laden,
and I will give you rest," &c. Matt. xi. 28, 29.
VI. The Lord Jesus hath such bowels of pity
and compassion to sinful mankind, that he would
have none of them perish, " But come to the know-
ledge of the truth, and be saved," 1 Tim. ii. 2, 3, 4.
How desirous is he to get them all under his wings
of grace and protection^; " Turn ye, turn ye,
.why will ye die, house of Israel ? turn and live, saith the Lord," Ezek. xviii. 31, 32.
" How often would I have gathered thy children together !" &c.
VII. The Hen gathers her chick- VII. The Lord Jesus calls to sinners, that they
ens to her ; and that they may have may have the bread of life. " Ho, every one that
food as well as nourishment and thirsteth, come ye to the waters," Isa. Iv. 1.
" Eat ye that which is good ; yea, the bread that
never perisheth," John vi. 27. 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,
down their wings, and can scarce go ; no sooner are they got under the wings of Christ,
she soon recovers them when she gets but he graciously succours and refreshes them,
them under her wings. making them brisk and very lively.
IX. The Hen, it is observed, IX. Christ out of his infinite bowels to his
if she find any crumbs, corn, or people, finding no other meat was so good and
any other good thing, she gives excellent for them, gave them, food from heaven,
it to her chickens, though she even his own body, " My flesh is meat indeed,"
want it herself: she spares out of &c., John vi. 55.
her own mouth, and puts it into
theirs.
shelter, she looks about and scratches
to get them meat.
VIII. The Hen succours, re-
freshes, and makes lively such
chickens that are weak and hang
SIMILE.
I. The Hen cannot save and
defend her chickens under her wings,
'when she hath gathered them to her,
being a poor, weak, inconsiderable
creature,
II. The Hen, when her chickens
a i'e grown up, cares not for them;
she will (it is noted) rather strike at
them, and beat them from her.
HI. The Hen loses oftentimes
her chickens ; the kite gets them
a way from her, and makes a prey of
them.
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,
eternal Jehovah : " The Father and I am one :"
" He thought it no robbery to be equal with God,"
Phil. ii. 6, 7.
II. Our blessed Saviour will never cease to take
care of, and provide for his poor children ; his eye
is as well upon the oldest and strongest Christians
as upon the weakest and youngest : " Cast all your
care upon him, for he careth for you," &c.
IH. 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, but the son
of perdition," &c. Johnxvii. 12, "I give them eternal
life, and they shall never perish," &c. John x. 28.
3 N 2
460 CHBIST THE CAPTAIN OF .OUB SALVATION. [BOOK n
SIMILE. DISPARITY.
IV. A Hen soon forgets her IV. Christ never can, nor will forget his saints,
chickens, which she hath bred and " Can a woman forget her sucking child, that
brought up. she should not have compassion on the son of her
womb ? yea, she may, but I will not forget thee "
Isa. xlix. 15, 16.
INFEBENCES.
I. What great encouragement doth this similitude afford to all, yea to the vilest of sin-
ners ? 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 hi the
hearts of wicked men ; " How often would I have gathered Israel, and they would not be
gathered ! I would, but ye would not !" how dare sinners then to charge their eternal over-
throw, perishing, and ruin upon the Lord Jesus Christ ? " Know, sinner, thy destruction
is of thyself," Hos. xiii. 9.
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: " Unto him shall J;he gathering of the people be,"
Gen. xlix. 10.
IV. Of what amazing nature was the great condescension of the blessed Jesus, who
made himself of no reputation ! became weak, poor, and sensible of our infirmities, touching
the flesh, that we might be strong, rich, and partake of his perfections, and glorious fulness,
Phil. ii. 7.
V. Here is also very much comfort to all true believers, whoever they be, that are
gathered by the word and Spirit unto Christ : he will succour, guide, revive, and defend
them for ever. He infinitely out-doth the Hen ; his bowels exceed the bowels of the
tenderest mother to her sucking child. He is strong enough also, as well as tender, not
only willing but able. Fear not Satan, " he hath swallowed up death in victory." The
kite hath (as one observes) as it were an aching tooth at the chickens, fain would he make
a prey of them : so would the devil of believers. Christ knows how to preserve them, by
gathering them all under Ms wings. Soul, fear not, if thou art under the protection of
the Lord Jesus Christ, thou art in safety from all temporal aud 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 wilful obstinacy ?
VII. If the Lord Jesus Christ be so tender of, and kind to his saints which he hath ga-
thered to himself, and sheltered under his wings ; then let this doctrine teach Christians in
an especial manner to be kind one to another, and tender one of another, and to do their
utmost endeavour to defend one another in this evil day, from the common enemy both of
body and soul.
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 over them both, " A divided house cannot stand,"
Mark iii. 25.
CHRIST THE CAPTAIN OF OUR SALVATION.
" To make the Captain. of our Salvation perfect through sufferings" Heb. ii. 10.
THIS is a military term, the Greek 'Hys/Awv, a Captain, being derived from
which signifies to lead : and apxuv also, a Captain, derived from af%v> which
signifies beginning, chief, or government, denoting in a borrowed - sense from mili-
tary commanders, the rule, dominion, and principality of Christ over all, and that
he leads his spiritual militia safe through all perils in their Christian warfare. Being
CHRIST THE CAPTAIN OF OUR SALVATION.
461
BOOK n.]
to enter upon a military subject, and the chief of that rank, we shall consider Captain in
a threefold respect.
1. In respect of his qualifications.
2. In respect of his place and office.
3. In respect of his progress or actions.
METAPHOR.
PARALLEL.
I. A Captain is supposed to be
a man qualified for his place, to
which there are these .things neces-
sary. 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 behoved
him to be one faithful in all things
to his sovereign. 3. A Captain must
be valiant and courageous, not
easily dismayed, though he meet
with never such hard and difficult
service. 4. He ought also to be
well skilled in the work and duty
of his place and office.
I. Jesus Christ, the Captain of our salvation
had not only these four, but all other honourable,
and necessary qualifications, 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 undertake
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," Isa. Ixiii. 5, Heb. x. 7, and iii. 6.
2. Jesus Christ was faithful over his own house,
called the faithful and true Witness, he never so
much as thought in the least of betraying of his
trust. It was impossible indeed he should be
unfaithful, who was without sin, the holy and im-
maculate Lamb of God. 3. Christ was valiant
and resolute, the danger of death, and threats
of an ill-natured king, could not make him retreat, when he had entered the field,
slighted his enemies' high words and vain flourishes. " Go, tell that fox that I work
miracles this day and to-morrow, and the third day I shall be made perfect," Luke xiii.
32. The contempt of his enemies, or persuasion of his friends, could not at all abate
his valour, he knew he must, and resolved he would, be about his Father's business, Luke
ii. 49. 4. Christ, was fitted with wisdom and understanding, he is called the wisdom of
God, 1 Cor. i. 24.
II. Christ was commissioned by God, after his
qualifications did commend him to this place;
for though he offered freely to accept, yet he acted
not of himself, but by command and authority
from the Father. " I came not of myself, the Father sent me. I received commandment
from the Father," John viii. 42.
HI. Jesus Christ hath the power of listing spi-
ritual soldiers under his command, to serve ha
the wars of the soul, the battle of the Lord of
hosts. He took the names of Nathaniel, Zaccheus,
Cephas, Peter, James, and John, who listed themselves under his command ; with many
others we read of in the Gospel.
IV. Jesus Christ doth appoint saints their pro-
per work, and gives forth his orders, beyond
which they are not to pass. He nominated the
twelve apostles to be the 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 Sa-
maria, nor to the cities of the Gentiles, Matt. x. 5, " But tarry at Jerusalem till you be
endued from on high/' Add not to his word, &c.
V. A Captain hath the keeping V. Christ hath a book wherein the names of
of muster-rolls, wherein all the his saints and faithful followers are recorded,
called in scripture, "The Lamb's book, or book of
life ; whose names are in the book of life ; the
book of life of the Lamb, slain from the foundation
of the world," Kev. xxi. 27, and xx. 12. He
calls his own sheep by name," &c., John x. 3.
II. A Captain is made so by his
commission, which is his authority
to act in this capacity.
III. A Captain hath the power
of listing soldiers 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.
names of his under-officers and
soldiers are entered, by which he
calls them over,- and knows them all
by name.
462
CHRIST THE CAPTAIN OF OUR SALVATION.
LBOOK n.
METAPHOR.
PARALLEL.
VI. A Captain leads his sol-
diers out into the field to "be exer-
cised and disciplined, to be made
fit for service against the day of
battle.
VII. A Captain makes a speech
to his soldiers to encourage them
in the way of their duty, and shows
them the dangers of neglect and re-
missness.
VI. Jesus Christ leads Ms saints to the sea-
side, to the mountains, to the desert, to exercise
and make them fit for service against the day of
battle, by wMch he taught their hands to war,
as it were, and their fingers to fight against the
devil, the flesh, and the world, Matt. iv. 1, and
xiii. 1.
VII. Christ made large speeches to all his fol-
lowers (see his sermon on the mount) to encou-
rage them in the way of their duty, and show
them the great dangers of neglect and remissness.
"Blessed are they that hunger and thirst after
righteousness," &c. " Blessed are the meek," &c.,
Matt. v. 4/5, 6. " But except your righteousness shall exceed the righteousness of the
Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven," Matt. v.
20. " Ye that have abode with me in my temptations, I appoint you a kingdom," &c.
With a multitude of such like speeches which are contained in the holy Gospel, which he
littered, to encourage and animate all his disciples in their spiritual warfare.
VIII. Jesus Christ takes in and shuts out, as he
sees cause; he cashiered Judas, Demas, Hymeneus,
Philetus, and Alexander, and takes in Paul, Bar-
nabas, and Apollo into his company, 1 Tim. i. 20.
IX. The Lord Jesus is the Head of all true
Christians, and Commander of the Church mili-
tant in chief, all the bands of the white regiment
march under his banner ; " He is the Head of his
body the Church ;'"' " given to be a Leader and Commander to the people," Isa. Iv. 4, Eph.
i. 21, 22.
X. Christ when he was baptized by John, took
his place in the ministry, as the Leader of his
Church, and ran the greatest hazard, yet desert-
ed not his followers for fear of danger ; he not
only loved them to the end, but did bear them
company, and abode with them to the last, even
till he suffered for their sakes, the bitter death of the cross, &c., and is spiritually with
them always " To the end of the world,''" John xiii. 1, Matt, xxviii. 20.
VIII. A Captain hath power to
cashier, can take in or shut out, as he
seeth cause.
IX.
A Captain is the Head of a
commander over a band
company,
of men
X. A Captain when he hath
taken his place, marches in the
head of his company, runs the
greatest hazard, deserts not his
men for fear of danger.
XI. A Captain gives the word
of command to his soldiers, 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.
" I came not
mies against him.
Matt. x. 34.
; XIII. A Captain meets
enemies to try his skill and
rage.
XI. Christ gives the word of command to
his saints, wMch they are to observe. If any
man will serve me, let him follow me, John xii.
26. " Teach them to observe all things that I
command you,' 5 Matt, xxviii. 20.
XII. So is Christ by being the Captain of our
salvation for war, not originally from his own
disposition, for he is for peace ; but by the re-
solved opposition that is in the hearts of his ene-
to send peace on the earth, but to bring a sword,"
with XIII. Jesus Christ met with enemies, not only
cou- flesh and blood, Eph. vi. 12, yea, potent flesh
and blood, men in power and high-places, such
as Herod, Pontius Pilate, and the rulers of the
Jews, but principalities and powers, no less than Beelzebub himself, and all Ms train,
whom he fairly engaged with eminent success, Matt. iv. 5, 6, 7.
XIV. A Captain makes use of XIV. Jesus made use both of armour and
armour and weapons, of which weapons ; he saw no small need for it, viz., 1.
there is no small need in the day " The breast-plate of righteousness," Eph. vi. 14,
of battle. 17. "When Satan, and wicked men, by their
temptations would have drawn Mm from his
BOOK !!] CHRIST THE CAPTAIN OF DUE SALVATION. 463
allegiance, by great offers of power and glory.* 2. " The sword of the Spirit," by which
jj 6 cu t down the devil, and the wicked Jews, in all their assaults : " It is written, it is
Britten," &c. 3. " The shield of faith," when he came to the last and most bloody battle
of all : " For the joy that was set before him, he endured the cross, despised the shame,
and sat down at the right-hand of the majesty on high," Heb. xii. 2.
METAPHOR PARALLEL.
XV. Captains are commonly stout XV. Jesus Christ, like a most valiant Captain,
men, and will make good their ground made good his ground against all the force and
against an enemy, scorn to yield till artillery of hell, in a glorious manner, even to the
they die. death of the cross.
XVI. A good Captain takes care XVI. Christ took great care of his saints, to
for his men to preserve and secure preserve and secure them, however it fared with
them } whether he lives or dies himself, himself. 1. He left them good orders to observe
in his absence, the rules of the holy Gospel. 2. He
took care to send them a good guide for their con-
duct, no less than the Holy Ghost, the Comforter. 3. He prayed for them on earth, and he
prays in heaven, to engage the protection of Almighty God for them : " Father, keep
through thine own name those that thou hast given me," &c., John xiv. 16, xvii. 11 20.
XVII. A Captain hath the power XVII. Jesus Christ prefers his saints and fol-
to prefer his men to office, that he lowers, whom he finds worthy : " He gave some
approves of to be fit and worthy. apostles, some prophets, some evangelists, pastors,
and teachers, for the work of the ministry," &c.,
Eph. iv. 11. " I thank Christ Jesus, who hath put me into the ministry," 1 Tim. i. 12.
XVIII. A wise Captain puts the XVJII. Christ made not novices," and inex-
test men into the greatest service; perienced Christians, ministers and pastors of
he makes not young and unexpe- churches, and leaders of societies ; he set Peter,
rienced men, commanders of com- James, and John to be apostles and leaders in
panies, and leaders of parties, the first place ; and Paul, Sylvanus, and Timothe-
lest the work should miscarry in us, stout and brave commanders, to bring up (as
their hands. it were) the rear : " God hath set forth us the
apostles last of all, as it were, appointed to death,'"'
1 Cor. iv. 9.
XIX. A Captain in weighty affairs XIX. Jesus Christ, in all weighty affairs, is
is joined with the council of war, joined with the Father and Holy Spirit, the great
without whom there is nothing of council of heaven ; and without him who is
grand importance transacted. called Wonderful, Counsellor, there is nothing of
grand importance transacted either in heaven or
earth, Isa. ix. 6. Nay without him was nothing
clone at first ; " All things were made by him, and without him was not any thing made
that was made." When commission was given to creatures of all kinds to act in their
proper sphere, Christ was there. See Counsellor.
XX. A Captain's place is a place XX. Christ's place is a place of honour, be-
of honour, where the subject is justly cause he was worthy, Eev. v. 3, 4, and the army
worthy of it, and the army legally that he hath raised is not a rebellious army, but
raised. legally raised, and behave themselves well ; they
are kept under good government and discipline,
not one debauched person in the army is continued in the muster-rolls, but presently
turned off, blotted out, and delivered tip to Satan, when discovered by his inferior officers
to be such. " Have no fellowship with the unfruitful works of darkness : from such turn
away, Deliver such over to Satan," 1 Cor. v. 5. Turn him into his own kingdom. " Be-
cause thou hast loved righteousness, and hated iniquity, therefore God, even thy God, hath
anointed thee with the oil of gladness above thy fellows," Heb. i. 9. " That all men
might honour the Son, even as they honour the Father," John v. 23.
XXI. A valiant and noble-hearted XXI. Jesus Christ offers terms of peace and
Captain offers terms of peace to the reconciliation, because he would prevent their
enemy, before he fall upon them and ruin, if possible, before he fall upon them and
fight them, to prevent effusion of fight against them with the sword of his mouth.
* See the nature of the Christian armour under the head o( Metaphors, relating to the graces of the
Spirit.
464 CHRIST THE CAPTAIN OF OUR SALVATION. [BOOK U.
METAPHOR. PARALLEL.
blood if possible. " Turn at my reproof," Prov. i. 23. " How often
would I have gathered thy children together," & c .
" Into whatsoever place you enter, say, peace,"
&c. " I gave her space to repent of her fornication, but she repented not," Rev. ii. 21.
" I will kiU her children with death," &c.
XXII. Captains when their favour XXII. Jesus Christ, when his grace and offers
is refused, put men to the sword, and of mercy are refused, hath, and will make slaugh-
make slaughtering work in the world. tering work in the earth. what work was
made upon Jerusalem ! not long after the refusing
the terms of peace, and offers of grace and fa-
vour by Jesus Christ. See the lamentable story in Josephus, &c. And what work will
shortly be made with bloody Home, in the day of death. " Mourning and famine that is
coming on apace, when she shall have blood given her to drink, and shall be utterly burnt
with fire," Bev. xvi. 5, 6. And what devastation will be made by this great Captain,
who is red in his apparel, and his clothes like them that tread in the wine-press, at the
battle of Armageddon, when the vast armies of the beast shall be slaughtered and de-
stroyed, by the sharp sword that goes out of his mouth, " And blood shall come forth to the
horses' bridles, for a thousand six hundred furlongs," Eev. xiv. 19, 20. " The fowls of
heaven shall be filled with their flesh, there shall be burying work for multitudes, seven
months," Ezek. xxxix. 12. " By fire and sword shall he plead with all flesh, and the
slain of the Lord shall be many,""Isa. Ixvi. 15, 16.
XXIII. A Captain doth not only XXIII. Jesus Christ at his first coming did
come off a conqueror, but improves weaken the kingdom of Satan, spoiled principa-
his conquests and victories to many lities, set up trophies of his victory, made a
degrees of advantage. 1. To the show of them openly, led captivity in triumph,
discouragement of adversaries. 2. In and will complete the work of his second coming,
spoiling their forts and strength. 3. Eph. iv. 9, Col. ii. 15. Will take the old dragon
In the erecting trophies. 4. In dis- and bind him for a thousand years. And at the
posing the prey, to gratify and reward end of the thousand years, cast the dragon, the
his soldiers that engaged with him in beast and the false prophet, into the perpetual
the war. dungeon, Bev. xx. 2, 10. He will then give a
reward to all his prophets, and saints, both
great and small, make them rulers over cities, over all nation*, to bind kings hi chains,
and nobles in fetters of iron ; and dash them in pieces like potters' vessels, Psal. cxlix. 8,
9 ; give the upright dominion over them in the morning ; place them upon thrones with
palms in their hands ; make them kings and princes in all the earth, to reign with him
" Till he deliver up the kingdom to the Father," 1 Cor. xv. 24, 28, which puts a final end
to all the wars : but retains the 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 out against him. " The enemies of
the Lord shall be broken to pieces," 1 Sam. ii. 10. " The Lamb shall overcome them,"
Rev. xvii. 14.
II. That it is the best for Christ's followers to keep close to their Leader, not to for-
sake their own Captain ; they can never chose one like him : with him there is safety, and
certainty of victory. Let us say to him, as Peter did, " "Whither shall we go ? (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 endure ? Can thy
hands be strong in the day that he (the lion of the tribe of Judah) 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 then man, that is a worm ; and the Son of man,
which is a worm ?" Job. xxx. 6.
See metaphors, Consuming Fire, Ambassador, and Man of War.
BOOK n.]
CHRIST A REFINER.
CHEIST A REFINER.
465
" For he is like a Refiner's fire, &c. " He shall sit as a Refiner and a purifier of silver,"
&c. Mai. iii. 2, 3.
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 viscious parts, which are elsewhere called dross. This Refining is called the fiery
trial, 1 Cor. iii. 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
manifestations 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, whether silver
or gold, &c.
II. Gold, or silver, before a
Refiner's fire refines ic, as it is taken
out of the earth, is full of drossy
matter.
HI. A Refiner, to purge and pu-
PARALLEL.
I. Jesus Christ tries and refines his people,
who are compared to gold ; and he not only tries
them, but also their graces, Lam. iv. 2.
II. The hearts of God's people before Christ,
the spiritual Refiner, refines and purges them, are
full of corruption, sin, and filthiness. Naturally
men and women are very foul and drossy, Job
xxv. 4, Matt. xv. 19.
III. Jesus Christ, that he may purge and pu-
rify gold, that so he may make it rify his people, puts them into a furnace of af-
very pure,
uses fire,
hath his furnace, and
IV. A Refiner knows before
gold be tried and refined in the
fire, it is not for his use, it it not
pliable.
V.
fliction. "As the fining-pot for silver and the fur-
nace for gold, so the Lord tries the heart," Prov.
xvii. 3. "I will refine thee," &c. " I have chosen
thee in the furnace of affliction," Isa. xlviii. 10.
IV. Jesus Christ finds that until the hearts of
his people be purified and refined by him, which
he doth several ways, they are not yielding and
pliable in his hand, they will not submit to his
will, nor be fit for his use.
A Refiner melts the gold, V. Jesus Christ melts and softens his people
and makes it very soft, and there- by affliction, and by the Spirit. " Thus saith the
by makes it fit for his purpose. Lord of Hosts, behold I will melt them, and try
them ; for what should I do else for the daughter
of my people," Jer. ix. 7. As much as if he should say, what way else can I use to bring
them to be pliable, that I may fit them for my purpose ? " God," saith Job, " maketh my
heart soft," Job xxiii. 16.
VI. A Refiner, to hasten, and VI. Jesus Christ, if he see that a small fire,
the better to accomplish his work, and easy afflictions, will not refine and purify the
makes the fire more hot, or adds soul of a believer, adds greater afflictions, . puts
to the heat thereof. 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," &c., 1 Pet. i. 7. " Think it not strange
concerning the fiery trial, which is to try you, as though some strange thing happened
unto you," 1 Pet. iv. 12.
VII. A Refiner separates the VII. Jesus Christ, by refining his people, sepa-
dross from the gold, and makes it rates their dross from them, separates pride, pas-
much more fine and pure than it sion, lukewarmness, worldly-mindedness, &c., and
was before, and thereby makes it thereby makes them and their graces exceed-
very valuable. A little refined ing valuable. Tried faith, tried patience, tried
gold is much set by, and prized love is highly esteemed; it is far beyond tried
gold. This is the fruit of all, the taking away
of your sin. " I will make a man more precious than
3 o
above that
drossy.
which is coarse and
466
CBDSIST A REFINER.
[BOOK n.
gold, even a man above the golden wedge of Ophir. And Christ, by refining and put-
ting the whole Church into the furnace, separates the gold, the sincere Christians from
drossy hypocrites.
SIMILE.
VIII. A Refiner refines gold
onee and again several times, if
he designs to make it very pure.
We read of silver, " Seven times re-
fined in a furnace of earth," Psal.
xii. 6.
IX.
to add
nature
portion
A Refiner finds it necessary
PARALLEL.
VIII. Christ, to refine and throughly purge
and purify his Church, and the hearts of believers
puts them into one fire, one afiliction, and theii
into another ; hence God speaks of purifying his
people seven times : for if ye 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,
or put something of another other metal (as I may say) into his gold, his church
and people that are in the furnace, viz., a pro-
per measure of his word and Spirit : did not he
add these to his people, to refine and purify them,
they would be long in the fire before their dross
would be washed and consumed away, 1 Cor. vi. 11.
Nay, without 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 furnace to destroy
or any ways to hurt them, but purely out of a
gracious design to make them more pure and
serviceable unto him. " Fathers for a few days
chasten us after their
into gold, an allowed pro-
of alloy, 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 may be purified, not to receive
loss thereby, he would not lose a
grain of it.
us alter tneir pleasure ; but he for our
profit, that we might be partakers of his holiness,"
Heb. xii, 8 10." "After he hath tried me, I shall come forth as gold," Job. xxiii. 10.
He takes care that nothing be lost, none of them receive detriment thereby.
XI. A Refiner lets his gold re-
main no longer in the fire than un-
til the dross be consumed, and it
is made pure and fit for his purpose.
XI. Christ will not suffer Ms people to remain
in the furnace, or under afflictions, any longer
than he sees need of it, no longer than until all
their dross and filth be purged away. It is but
in measure, he knows when it is enough, and then
he soon abates the fire, Isa. xxvii. 7, 8.
his XH. Christ oftentimes in refining of his
Church, wasteth the wicked, who are his fuel,
by which he many times purges them. In a se-
cret way they hereby come many times to be bruised and smitten, the fire of God's wrath
seizes upon them, as in the case of Pharaoh, whilst they are persecuting his people.
.-->--_--_-- i - . n lip 'Vr-r-r-T- - - _ . ^ ' _ ~__ _
XII. A Refiner in refining
gold, wasteth his fuel.
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 :
XIII. Jesus Christ by putting his children in-
to the furnace of affliction, resolves to burn up,
waste, and destroy, all hypocrites and drossy pro-
fessors : in a day of fiery trial, they pass away
like smoke, "But the wicked shall perish even like
all filth and drossy matter flies away smoke, they shall consume, as the smoke vanishetb,
like smoke. so shalt thou drive them away," Psal. xxxvii. 20,
and Ixviii. 2.
XIV. the Lord Jesus knows that sincere souls,
or faithful Christians, will abide the day of his
coming, when he sits as a Refiner, viz. in a day
of distress and tribulation, Mai. iii. 2, 3, and
though the Church thereby be 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 be consequently more acceptable unto
God. '_ __
* Plin. lib. xxxiii. p. 456. Lord Bacon's Natural Hist. p. 224. f Plin. lib. xxxiii. cap. 465.
XIV. A Refiner finds by expe-
rience, that pure gold receives no
detriment by the fire ;f though it
grow less in quantity, and so
way may seem to waste, yet it
that
seem to waste, yet it is
much better in nature and quality.
BOOK a-]
CHEIST A REFINER.
467
SIMILE.
PARALLEL.
XV. When a Eefiner hath purg- XV. When Jesus Christ hath thoroughly re-
ed and refined gold, it is formed into fined and purged Ms saints, they are made choice
choice and rare vessels, and other and golden vessels, the delight of Christ, and
thing 8 fit for use and ornament. for the use and ornament of the Church. " In a
great house there are not. only vessels of gold and
silver," &c. 2 Tim. ii. 20. " The precious sons of Zion compared to fine gold, how are
they esteemed as earthen pitchers !" &c. Lam. iv. 2. See vessels.
METAPHOR.
I. A Eefiner refines but a little
gold at a time; comparatively
his fiirnace is of small dimension.
II. When a Eefiner hath put
gold into a crucible to be melted,
in order to make it pliable and fit
to be wrought, he adds a quantity
or allowable proportion of alloy,
which is of less value, as silver, or
copper.
DISPARITY.
I. Christ many times in one furnace of afflic-
tion, refines almost all the good, or godly ones in
a whole kingdom, as he dealt with the whole house
of Israel.
IT. Christ when he puts his saints into his fur-
nace, to make them malleable, and fit to be
wrought by the hammer of the word into the
image of God, puts in. a measure of the Holy
Spirit, which is of more worth and value than the
gold itself, (viz., the saints ;) for indeed so hard is
the heart, notwithstanding the fire of that af-
fliction, 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 shows us what filth and corruption is in our hearts ; what reason have we to
bewail our inward pollution, that nothing will purge and cleanse us, but Christ's blood, his
word, Spirit, and affliction ! I John i. 7, Isa. xxvii. 9.
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 to 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 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 be sincere, gold, and not dross,
Mai. iii. 18, for if we are corrupt matter, the furnace will make a clear discrimina-
tion of it ; for indeed, " every man's work shall be tried so as by (or out of the) fire,"
1 Cor. iii. 13.
VI. Let all professors from hence be awakened; Christ the Eefiner is near, and
the day of trial comes on apace ; but how wilt thou stand when he appears ? there is an
amazing dispensation at hand, the Church of God shall be thoroughly purged and made
white, the drossy Christian ere long shall be consumed, and pass away like the smoke of
a Refiner's furnace.
VII. How good is God to take so great pains with us ; that he might make us fit for
his own use and eternal life. This way he "makes us meet to be partakers of the inheri-
tance of the saints in light," Col. i. 12. As heaven is prepared for us, so Christ is prepar-
ing us for heaven.
VIII. This may support and comfort us under affliction : " For though no chastening
seem joyous at present, but grievous ; yet nevertheless afterwards it yieldeth the peaceable
fruit of righteousness unto them that are exercised thereby," Heb. xii. 11.
3 o 2
468 CHBIST COMPAEED TO AN EAGLE. [BOOK H,
CHRIST COMPARED TO AN EAGLE.
" Ye have seen what I did unto the Egyptians, and how I hare you on Eagles' wings, and
brought you unto myself" Exod. xix 4.
" As an Eagle stirreth up her nest, flutter eth over her young, spreadeth abroad ner wings,
taketh them, beareth them on her wings ; so the Lord alone did lead him," &c. Dent, xxxii. H 9 12_
"And to the woman were given two wings of a great Eagle, that she might fly i n fo fy e
wilderness," &c. Rev. xii. 14; .
SOME say, that the word sros, Aquila, an Eagle, is derived of ata-a-u, to be carried
violently : others from an intensive , and STOS, which signifies a year, because it is lively,
from whence came the proverb, Vivacior Aquila, livelier than an Eagle. Others say, that
the Latin, Aquila, is derived ab aguilo colore, from its dun colour. For its swiftness
and seldom returning, Job says, chap. ix. 26, " My days pass away as the Eagle," &<>.,'
that is, swiftly, and never to return. Because of its velocity and forcible flight, it denotes
the quick invasion of an enemy, Jer. xlviii. 40, and xlix. 22, Hos. viii. 1, Micah i. 16,
which describes the greatness of the calamity.
" I have borne you on Eagles' wings," Exod. xix. 4 ; that is, the Lord hath lovingly
supported and cherished you, as Eagles do their young ; who bear them safe over craggy
and dangerous places, see Jer. iv. 13, Lam. iv. 19. It is said, Psal. ciii. 5, " Thy youth is re-
newed like the Eagle's ;" that is, he hath strengthened thee so, as to go through all diffi-
culties, &c. : Galatinus saith, that the Messiah is called an Eagle, Prov. xxx. 1 9, &c.
But in the texts alleged, viz., Deut. xxxii. 12, Eod. xix. 4, &c, the Lord is compared
to an Eagle, with respect to the protection and safety of his people, the swiftness of his
deliverances, and his tender care and affection to them.
The great Eagle, Annotators tell us,* signifieth the Lord Jesus: and it seems to be an
allusion to -that flight of the Church from Egypt to Canaan, which she undertook 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, Pharaoh, as he is called,
Ezek. xxix 3, so the Christian Church fled from the serpent or dragon here, with two
wings of a great Eagle, Rev. xii. 14,-j*
Now, though I deny not but these scriptures refer to God the Father; yet may they as
safely, and in the judgment of some, more properly refer to the Lord Jesus Christ. Ste-
phen, speaking of Christ, saith, " This was he that was with the fathers in the wilderness,
which spake to them in Mount Sinai," &c.
SIMILE. PABALLEL.
I. The Eagle is a royal bird,J I. Jesus Christ is the Prince of the kings of the
the princess or queen of all the birds earth, Bang of kings, and Lord of lords, Rev. i.
of the air. 5, and xix. 16. As the Eagle among birds, so
Christ, both amongst men and angels hath the pre-
eminence.
II. The Eagle is a very strong II. The Lord Jesus Christ is called the Mighty
fowl ; naturalists speak much of God : " I have laid help on one that is Mighty,"
the Eagle in this respect: Eagles Psal. Ixxxix. 19, For strength he is compared to
carry the prize, saith Pliny, both for a lion. What is all human and natural power, to
honour and strength. the strength and power of Jesus Christ !
III. The Eagle mounts up exceed- III. The Lord Jesus, after his resurrection,
ing high, out of the reach or sight of mounted up exceeding high, into the highest hea-
men, Job xxxix. 27. vens, far out of the sight of man's natural eye,
where he cannot be reached by wicked men or
devils, Eph. iv. 12, Heb. vii. 26.
IV. The Eagle hath a very pierc- IV. Jesus Christ hath a wonderful piercing eye,
ing eye : when she is on high, can see seeth not only from the highest clouds, whither
down to the earth, nay, behold the the Eagle mounts, but from the highest heaven ;
small fish in the sea.|| can look into the secrets of every man's heart,
* Ainsworth, Wilson. ^Ainsworth. % See Caryl on Job. xxxix. 30. Plin. lib. x. cap. 3. \\Plin.
CHRIST COMPARED TO AN EAGLE.
469
BOOK n.]
even into the hell of wicked men's diabolical counsels, and can thoroughly see their bloody
purposes and contrivances ; although they dig never so deep, yet they cannot hide them-
selves from his omniscience, for he sees what they are doing.
SIMILE.
PARALLEL.
V. The Eagle is a mighty swift V. The Lord Jesus is swift when he comes to
creature :" My days are swifter than fight gainst the enemies of his Church, he is
an Baffle." She is swift in pursuit of swift in the executing of his judgments, swift to
her prey, Deut. xxviii. 49, Job ix. deliver and help his people. See metaphor, Sun,
25, 2 Sam. i. 23, Job viii. 1. Hart, &c.
VI. The Eagle, historians tell VI. Jesus Christ, the spiritual Eagle, fought
us,* fights with dragons and serpents with that great red dragon the devil, and hath
and overcomes them. bruised the head of the dragon, Gen. iii. 15.
VII. The Eagle hath strong and VII. The Lord Jesus hath strong love, enlarg-
long wings, which she easily spreads ed and great affection, which like two long wings
forth for the succour and help of her he stretcheth out easily in the way of his gracious
young, Ezek. xvii. 3. providences, for the help and succour of his peo-
ple ; he shall arise with healing under his wings,
Mai. iv. 2.
VIII. The Eagle bears and car- VIII. The Lord Jesus beaieth and carrieth his
ries her young upon her wings, takes faithful children upon the wings of his power and
them, beareth them upon her wings, sovereign grace ; thus he bare and carried Israel
Deut. xxxii. 11, 12. of old, " I have borne you upon Eagle's wings,"
" Hearken unto me, O house of Jacob, 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, 5 ' &c., Exod. xix. 4, Isa. xlvi. 3, 4.
IX. The Eagle hides her young IX. The Lord Jesus hides his children in the
in high and mighty rocks, where her secrets of the Almighty, that glorious Rock of
nest is, even in the same ragged ages : " Their place of defence shall be a munition
place of inaccessible rocks. of rocks," Isa. xxxiii. 16. David knew what he
did, when he fled to G-od for shelter: " Under the
shadow of thy wings, will I make my refuge, until these calamities be overpast, Psal. Ivii.
1. _ 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, and to hide them from the face of him that
sitteth upon the throne, and from the wrath of the
Lamb," Rev. vi. 16. Nay, the time will come,
when the old dragon will be glad to fly into his
den. The devils were afraid of him, when he
came as a Lamb : " Art thou come to torment us before the time?" " Be wise now there-
fore, ye kings ; be instructed, ye judges of the earth : kiss the Son, lest he be angry,
and ye perish from the way, when his wrath is kindled but a little. Blessed are all they
that put their trust in him," Psal. ii. 10, 12.
XI. The Eagle's way in the air XI. The way of Christ's love, wisdom, pro-
cannot be known, vidence, &c., cannot be known or found out to
perfection, Job xi. 17, Eph. iii. 19.
XII. Jesus Christ hath a glorious and clear
sight, can behold with open face the glory of the
excellent Majesty, and the highest splendour and
She tries her young ones the same beauty of that immortal and inaccessible light,
way, to see whether they be her true which no natural eye can approach unto. And al-
oJFspring ; for if they cannot behold though none of his people can see as he seeth,
the sun, but wink, or their eyes water, who is infinite in knowledge ; yet those that pre-
she turns them out of their nest, and tend to be his offspring, and are not like him in
disowns them, as degenerates or has- grace, heavenly-mindedness, and holiness, nor en-
tards deavour after it, from that excellency they behold
X. The Eagle's voice, naturalists
tell us,-}- is so terrible, that when he
is angry, he makes all living creatures
to be afraid. Dracones audito clan-
gore aguilarum, fugerunt in speluncas:
the dragons when they hear the an-
gry voice of the Eagles, fly into, the
dens to hide themselves.
XH. Historians say, the Eagle
can look on the sun in its bright-
est splendour without being dazzled.
Plin. lib. x, cap.
f Wolfsang. Praatz. Hist. Animal, de Aquil, 325. 338.
470
CHRIST COMPARED TO A BUNDLE OF MYRRH.
[BOOK ii
in it, Christ will utterly disown them, as being none of his seed or offspring, Phil. 'ii 5 R
1 Pet. i. 16, Col. iii. 1. ' '
SIMILE.
XTTI. The Eagle trains up her
young to be like herself, and to
mount up as she inounts
XIV. The Eagle is very careful
and tender of her young.
XV. 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-
lived. 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 noisome smells.
PARALLEL.
XIII. The Lord Jesus teacheth all his people
to be like himself, as far as they are able, and to
mount up as with eagles' wings, and" to live on
high, Isa. xl. 31.
XIV. So is the Lord Jesus of his people, John
xxi. 15.
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 in-
deed," John vi. 55.
XVI. The Lord Jesus Christ is not only long.
lived, but he lives for ever, Rev. i. 18. He
was from everlasting, and he will be to ever-
lasting. He is the King eternal, the Father of
eternity Isa. ix. 6.
METAPHOR. DISPARITY.
THE Eagle hath many evil qualities : IN all things there can be no greater disparity
she is neither fair nor comely, hath imaginable ; and upon this account wicked men,
no sweet voice, nor is she good for or tyrants, are compared to Eagles,
food ; but she is quarrelsome, preying,
devouring, solitary, envious of others, proud and lofty, the plague and torment of all other
birds or fowls of the air, an enemy to peace: she has horrible claws: feeds on serpents,
fish, and carrion ; snatching up geese, hares, lambs, &c. Gesner reports, that a certain
Eagle's nest was found, wherein 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
Mm, and then soon conquers him. She carries shell-fish on high, letting them fall upon
the rocks to break them, &c.
INFERENCES. .
I.
j.. Fly to Christ, to bear you upon his wings.
II. To hide you under the wings of his gracious protection : " Under thy wings saith
ivid, will I make my refuge, till these calamities be overpast," &c., Psal. Ivii. 1.
David
.CHKIST COMPARED TO A BUNDLE OF MYRRH.
"A bundle of Myrrh is my beloved unto me," Cant. i. 13.
THIS book expresses under many different metaphors and similitudes, the greatness of
Christ s love to his Church, and the sincerity of the Church's love to Christ Sometimes
you have Christ commending his spouse, sometimes the spouse speaking in praise of Christ,
as she doth here, "A bundle of Myrrh, a cluster of Camphire, is my beloved unto me."
A soul espoused to Jesus Christ with a great love to him, and a high esteem of Mm, 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 physic.
* .Elian. 1. 14. c. xiv. See Caryl on Job xxxix.
BOOK
CHEIST COMPARED TO A BUNDLE OP MYERS.
471
METAPHOR.
I. Myrrh has a perfuming qual-
ity it is a fragrant and odoriferous
nature; it is used for perfuming
garments, and other things, to make
them cast a pleasant smell : "All thy
garments smell of Myrrh, aloes, and
cassia," Psal. xlv. 8. The harlot
says, "She had perfumed her bed
with Myrrh, aloes, and cinnamon,"
Prov. vii. IT'-
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, Matt. ii. 11.
III. Myrrh hath a preserving
quality ; it keeps things from
corruption, putrefying, and rot-
ting. Hence the friends of Christ
brought Myrrh, aloes, and other
embalming of his
crucifixion, John
spzces, for the
body after his
six. 39, 40.
IV. Myrrh hath a beautifying
quality. The virgins that pre-
pared themselves for Ahasuerus,
made use of Myrrh. It is 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,
Pliny notes, Book xii. c. 26. Many
cannot discover it; some take the
false Indian Myrrh, that grows
upon a thorny plant, for the
right sort.
VI. Myrrh hath a healing quality :
physicians make use of it for the
removing of several distempers. Pliny
Book xii. says, it dries up rheums,
clears the voice, .helps the ill savour
of the breath, &c.
PABALLEt.
I. Jesus Christ hath a perfuming virtue. See
how the Church describes him for his fragran-
cy : " Who is this that cometh out of the wilder-
ness, like pillars of smoke, perfumed with Myrrh
and frankincense, with all the powders of the
merchant," Cant. iii. 6. We read of the sweet
scent of the Church ; but how comes she to
smell so rarely, but from the communication of
the sweet graces of Christ to her. Sinners are
very unsavoury, until this Myrrh tree has dropped
upon them.
II. Christ is the richest and purest perfume
heaven and earth can afford; none so sweet.
How fragrant is he "in the nostrils of God the
Father ! He even ravishes the senses of angels
and saints, makes us, and all our duties, as sweet
odours unto the Father, Eev. viii. 4, 5.
IH. Christ hath, in him a preserving quality or
power ; were
municated to
soon would our bodies rot? But
manner he preserves our souls. Sin is of a rot-
ting, stinking, and putrefying nature, compared to
a leprosy, and filthy sores, Isa. i. 5, 6. Now if
Christ did not drop daily a little of his Myrrh, I
mean, the grace of his Spirit, into their souls, how
loathsome should we soon become ?
IV. Jesus Christ makes every believer beauti-
ful ; they have no comeliness but what he has put
upon them. It is he that makes their faces
to shine, who takes away every spot and wrinkle,
and presents them a perfect beauty in the Father's
sight, by imputing and imparting of righteous-
ness unto them through faith, Ezek. xvi. 14, Eph.
v. 27.
V. Christ, the true Christ of God, is not easily
known to the ignorant ; many take a- false Christ
for the true Christ. Some are so blind, that they
think the light which is in every man, the light
of natural conscience, is the Christ of God, and
Saviour of the world.
it not for that life he has com-
us, for the rest of mortals, how
our bodies rot? But in a special
VI. Jesus Christ hath many medicinal virtues;
" By his stripes we are healed," Isa. liii. 5. He
dries up all evil and offensive rheums ; makes
prayer, the breath or breathings of the soul, savoury ;
clears the voice, and helps our infirmities, by
which means we pray more elegantly and fer-
vently, in the Spirit ; takes away all impediments,
so that our prayers are -heard and accepted by the Father.
VH. Myrrh was the first and
Principal ingredient of the holy
anointing oil, that was appointed
to be made use of for the anoint-
ing of Aaron,* the tabernacle, and
the purtenances thereof.
VII. The Spirit of Christ, and graces thereof,
are compared to oil, Heb. i. 9. 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.
* Ainsworth.
472 CHRIST THE SAINTS' WEDDING-GARMENT, [BOOK IJ.
It is called a bundle, or as Ainsworth reads it, a Bag of Myrrh :
1. To denote the plenty or ful- 1. In Christ is abundance of divine sweetness-
ness of that odoriferous gum. not a sprig or two, but a great bundle; not two
or three grains, but a bag filled with it, or a bundle
SL A bundle or bag keeps things of heavenly Myrrh.
safe that are. of worth : " The soul , 2. Whatever is good, in Christ is laid up safely.
of my lord shall be bound in the Believers may waste or lose much of the grace of
bundle of life, with Jehovah his God," Christ in them ; but none of that which is bound
1 Sam. xxv. 29. up in this sacred bundle can be lost.
SIMILE. DISPARITY.
I. Myrrh has some dregs in I. In Christ are no dregs, no sin, nothing but
It, though never so purely re- what is invaluably precious.
fined.
II. Other Myrrh may be bought II. All the riches of both the Indies cannot
-for money. purchase one drachm of this divine Myrrh.
III. Other Myrrh will lose its III. Christ's virtue is ever the same, Heb.
virtue, if kept over- long. xiii. 8.
IV. The Myrrh-tree doth not IV. Christ, the spiritual Myrrh-tree, is always
always drop;* this gum distils but dropping.
at certain seasons of the year.
APPLICATION.
1. Christ is a precious Jesus, and saving grace worth the prizing ; it is like to sweet-
smelling Myrrh.
2. What a mercy it is 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 Kose of Sharon, this Lily of the Valleys, 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, odours, and fragrant flowers, spices, and choice pow-
ders, you will smell rank 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, let them make grate-
fill acknowledgments thereof to him, Kev. v. 12, 13.
CHBIST THE SAINTS' WEDDING-GARMENT.
" And Tie said unto him, friend, how earnest thou hither, not having a Wedding-garment ?"
&c. Matt. xxii. 11, 12.
THIS text is part of the parable of the marriage, Matt. xxii. ; and the word parable, is thus
expounded by Jerome, Tom. 3. Epist. 51. ad Algasiam q. 6. p. 359. Parabola, hoc est
similitude qu<& ab eo vocatur, quod alteri ir&pafftzhteTati, hoc est, assimilatur, et quasi umbra
prcevia 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 ti*ga@o\y, is derived
of <na.fK@a*\u, to compare or liken, it answers to the Hebrew VBD 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 v^^, ya/Mw, the Wedding-Garment, is borrowed from a custom among
the ancients, where every guest at ^ that solemnity, was arrayed in a habit peculiar
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 expositors affirm,
that by the King, ver. 2, we are to understand JEHOVAH ; by his Son, the Messiah ;
* Pliny. t Jansen, in Cone. Evaug.
BOOK II.]
CHEIST THE SAINTS' WEDDING-GARMENT.
473
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
Canted 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.
METAPHOB.
I. THE use and necessity of Gar-
ments came in by the fall.
Adam in innocency had no need of
them.
II. Garments are to cover na-
kedness, that shame and defor-
mity may not appear to others ;
for this reason did our first parents
sew fig-leaves together to cover
themselves, and from hence God
afterwards made them coats of skins,
&c. Gen. ii. 21.
PARALLEL.
I. THE necessity of Christ and his righteous-
ness, came in by original depravity, Gen.
i. 27. Man in innoceney had no need of a Sa-
viour, was perfect and wanting nothing, Psal. li.
5, Rom. vii. 17, 18.
II. Christ is the soul's spiritual cover. 1. He
hides all our natural filthiness. 2 He hides and
covers all our actual sins and pollutions. 3. He
covers all the spots of our holy duties.* The
cherubims under the law covered the mercy-
seat, the mercy-seat covered the ark where the
two tables of the decalogue lay, Rom. iii. 25,
did
Exod. xxv. 17, 18, 20, 21 ; this mercy-seat
typify Christ. Jesus Christ covers all the sins
which believers commit against the Law of God. He delivers us from the curse and
accusation thereof. Hence it is said, God beheld no iniquity in Jacob : He doth not
see it to impute it, because it is hid under the covering mercy-seat, Jesus Christ.
III. Garments differ much in
worth and excellency ; we read
in scripture of filthy Garments,
and likewise of glorious apparel.
III. " All our righteousnesses are as filthy rags,"
Isa. Ixiv. 6. And in another place compared to a
menstruous cloth ; our best services are grievously
defiled and polluted with sin.. But Christ is a
glorious robe, his righteousness is of inestimable
value, glorious apparel which by faith all true believers are clothed with.
IV. Garments are for orna-
ment, they set off natural excel-
lency, making men and women
appear very lovely and amiable in the
eyes of others.
V. Garments are of great uti-
lity in respect of defence, they
secure us from many hurts and
dangers, which naked ones are
exposed to ; they are munimenta
IV. Christ's righteousness put on the soul by
faith, is the most beautiful ornament that ever
mortals were adorned with ; this makes men and
women amiable and very comely in the eyes of
God and the holy angels, Ezek. xvi. 12, Isa. xlv.
24, and Ixi. 10.
V. The Lord Jesus, clothing us with his
righteousness, defends us ; 1. From sin, sin
hath not power and dominion over us, it can-
not bear sway or hurt the soul, because Christ
hath condemned it in the flesh. It is a van-
corporis, they are as light armour to quished, wounded, and crucified enemy, Rom. xiii.
the body in winter, they save
the body from piercing cold; in
summer they preserve and defend
from parching heat : every blast
would pinch w us, were it. not for our
Garments, every thorn would scratch
us, _every blow would bruise us.
Robinson.
2. Christ defends us from the smarting pricks
and checks of conscience, when for want of
light, a believer is accused and condemned, and
is driven almost into despair. Christ's righteous-
ness is a glorious Garment to guard and keep off
conscience from mauling, breaking, and bruising
of him in pieces ; through Christ saints obtain,
deliverance. " Corne unto me, all ye that labour
and are heavy laden, and I will give you rest to
your souls," Matt. xi. 28. " My grace is sufficient for thee." 3. Christ defends us from
the fiery darts and cruel assaults of Satan. " This roaring lion would tear us in pieces,
if this impenetrable Garment were not between his teeth and our souls. His fiejy
darts would stick to the very heart, did not this Garnieat blunt and deaden them.
Guild. Moses Uuvailed, p. 101. Mr. Robinson's Christ All in All, p. 45.
3 l?
474 CHRIST THE SAINT'S WKDDING-OAEMENT. [BOOK n
notwithstanding all the malice and rage of the devil, he cannot destroy us, because
we are clothed with Christ's righteousness, and have the Lord Jesus to he 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 clothing) a scorching and consuming fire, the hottest flames cannot
touch the body till they have burned the garments ; but wrath cannot seize Christ any
more, he hath overcome it, and quenched its burning ; he hath lain under it once for all
and therefore it cannot seize on a believer, who is circled about with Christ, and with his
righteousness as with a Garment. The fire cannot burn the man whilst the screen is be-
tween him and the flame. Jesus Christ is the believer's screen, which stands continually
between him and the devouring flame of -God's anger." Kobinson.
METAPHOR. PARALLEL.
VI. Garments are prepared and VI. Christ's righteousness prepared for be-
made fit for the person that is to lievers, is made fit for the soul, it answers to the
wear them, or otherwise they are law and justice of God, it everyway suits, ac-
not comely. commodating every part, leaving none uncomely
nor unclothed in the sight of God.
VII. When a person puts on a VII. When a soul puts on Christ's righteous-
Wedding-Garment, all other Gar- ness by faith, it lays aside its own rags, having
ments are laid aside as invaluable no confidence in the flesh, Phil. iii. 8, 9. 10. If
and unseemly for a bride to have a man be not stript of all hopes, trust and rati-
on, ance, in respect of his own righteousness, he
will not seek for another, neither can he put
Christ on, for Christ is the only Garment for such who are naked, and see no absolute
necessity of that which is by faith, in order to their being accepted in the eyes of the
bridegroom.
VIII. A Wedding-Garment is VIII. Christ's righteousness is a very rich and
usually very rich, if provided for glorious robe, curiously wrought, the person for
a person of honour, a princess, or whom it is provided, being nobly descended,
some great heiress. born from above, and espoused to the Prince ef
heaven and earth. " I clothed thee with embroi-
dered work, and covered thee with silk ; I decked thee with gold and thy raiment was of
fine linen," Ezek. xvi. 10, 14. " The king's daughters were among thy honourable wo-
men," Psal, xlv. 10 13. " Upon thy right hand did stand the queen in gold of ophir."
IX. A rich and glorious wed- IX. The righteousness of Christ put on hy
ding-garment, is put on as a sign faith signifies joy, and a good day ; the soul
of joy, and a good day. that is clothed with this robe of righteousness,
that beautiful garment of salvation, hath infinite
cause of joy and gladness ; hence saith the apostle, As sorrowful, yet always rejoicing."
" Kejoice in the Lord always, and again, I say rejoice," Phil. iv. 4 ; Isa. Ixi. 10, 11, 2
Cor. vi. 10, 1 Thess. v. 16.
X. Those who are invited to a X. Those that have not the spiritual wedding-
marriage amongst the Jews, as Garment in the day when our bridegroom conies,
history, tells us, if they had not shall not be entertained amongst Christ's guests,
on a Wedding-garment, they were but shall be put out of the wedding-chamber,
not entertained, nor suffered to be and turned into eternal darkness. " And when the
amongst the guests, but were, if ob- king came in to see the guests, he saw there a man
served, turned out of the wedding- that had not a Wedding- garment : and he said
chamber. unto him, friend, how earnest thou in hither, not
having on a Wedding-Garment ? and he was speech-
less. Then said the king to his servants, bind him hand and foot, and take him away,
and cast him into outer darkness-: there shall be weeping and wailing, and gnashing of
teeth," Matt. xxii. 11, 12, 13.
XI. The bride that is gloriously XI. That soul that hath this Wedding-Gar-
clothed, and adorned in her mar- noent on, that is clothed and adorned with Christ's
riage-robes, is delighted in, and re- righteousness, ' that is justified and accepted by
joiced over by the bridegroom. faith ; the Lord Jesus takes great delight in. "As
a young man who marrieth a virgin, &c., and as a
bridegroom rejoiceth over the bride, so shall thy God rejoice over thee," Isa. Ixii. 5.
BOOK n.]
CHRIST THE SAINTS'
475
METAPHOK.
DISPARITY.
I. A Garment can cover but
one at once, it cannot clothe seve-
ral persons.
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, that Christ' righteousness will not serve
for him and me ; Non est pallium breve quod duos operire non potest. All the elect of
God, though they live in several nations, though they be a multitude which no man can
number; yet they are clothed, and sufficiently, with this one Garment. "I saw a won-
der in heaven, a woman clothed with the sun," Eev. xii. 1. This woman is the Church
of God, this Sun is Jesus Christ, " The Sun of righteousness," as he is called, Mai. iv.
2. All believers are covered, clothed, and adorned with one and the same garment, and
every one hath it as an entire Garment to himself.
II. Every material Garment will II. The spiritual .Garment fits every part,
not serve to cover every part of the Christ is " A diadem, or crown upon the head,
and shoes for the feet." Christ's righteousness is
a complete suit of apparel from head to foot ; the
soul that hath this Wedding- Garment on, is per-
fectly and completely clothed.
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 clothing which is only proper
for itself.
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 or-
nament, 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 fits decently on
one sex, would be uncomely on
another ; that which will fit a child
will not fit a man, that which is
proper for a prince will not become
nor suit a subject.
III. This spiritual Garment is for all uses, and
all seasons, it is both for covering and ornament ;
it is as proper and necessary in winter as in
summer, and in summer as in winter ; it is good
for the traveller, it is the labourer's Garment,
it is the soldier's Garment, it is good to fight in ;
it is the prince's Garment, yea, and the subject's
Garment : it is the Christian's Garment, it is very
light and pleasant to walk in, and yet thick to de-
fend from stormy weather. Christ suits all occa-
sions, states, and conditions of the souls that have
an interest in him. " He is made of God unto
us wisdom, righteousness, sanctification, and re-
demption," 1 Cor. i. 30.
IV. This spiritual Garment, the righteousness
of Christ, is as fit for one as for another, it is as fit
and as proper for the peasant as for the prince ; the
same Garment here that is for the man, is for the
woman, for the child as for the father. " There is
neither Barbarian, Scythian, Jew nor Gentile,
male nor female, bond nor free, but ye are all one
in Christ," Col. in. 11. 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. Other Garments may be pierced, V. But this Garment no dart nor spear can
sword may be thrust through them, pierce or enter into, no devil can tear or rend it,
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 rags, even the strongest
Garments that ever were made.
VII. The best and richest wedding
Garment that ever was made, the
price thereof may soon be accounted
easily reckoned up.
nor can all the powers of hell, sin, or darkness
burn or destroy it.
VI. But this spiritual Garment is durable and
lasting, the moth cannot corrupt nor consume it,
it never grows old, nor can it be worn out, it is
.as fresh and as beautiful at the last as at the first
putting on.
VII. The worth and price of this wedding-
Garment can never be valued, it is worth mil-
lions, yea thousands of millions, the riches of the
whole world are nothing in comparison of it.
What would a Christless soul give, hi the great
clay for this robe, viz., to be clothed with Christ's righteousness ?
3 r 2
476
CHEIST THE BRIGHT AND MORNING STAE. [BOOK
METAPHOR. DISPARITY.
VIII. Other Garments may be VIII. This robe cannot be defiled, the Gar-
stained, catch spots and dirt, and ment of sanctificatiou may take spots ; hence we
many ways be defiled. read of some who had their Garments spotted
with the flesh ; and of others, who had not defiled
their Garments; but a Christian's wedding-robe can sustain no pollution; the life O f
Christ was without spot, his righteousness pure and perfect, which saints are clothed 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 shows the miserable state of those that are without Christ ; such have not on the
wedding- Garment, they want that excellent robe that renders the godly person amiable
in the Bridegroom's sight ; and all that have it not on, shall be shut out of the wedding-
chamber.
II. It shows also the happy and blessed condition of all sincere and godly ones. See
Garment of Sanctification.
CHRIST THE BRIGHT AND MORNING STAR.
" I am the Root and Offspring of David, and the bright and Morning Star" Rev. xxii. 16.
Morning Star, in the Greek &ua-<popot, a Star of exceeding brightness, metaphorically sig-
nifies, " The shining light of the paths of the just," Prov. iv. 18, (where the Hebrew
word is Lucifer, for the Morning Star) so Job xi. 17. A fuller knowledge of God by
inward illumination, 2 Pet. i. 19. The king of Assyria, Isa. xiv. 12. The glorious light
of eternity, Rev. ii. 28, (see Dan. xii. 3, 1 Cor. xv. 41, 42.) Lastly, Christ the Saviour
of the world, Rev. xxii. 16, for which see Phil. Sacra, chap, viii., of an anthrbpopathy,
and the following parallel.
METAPHOR. PARALLEL.
I. The Morning Star is a very L The Lord Jesus is a very solid light, whose
solid light, without twinkling, cor- glory is not like others who have their intermis-
ruscation or sparkling, as other Stars sions ; but he abides steady, his glory and bright-
do. shining is always alike ; his whole course of life
was as if it had been but one continued act of
goodness ; he is the same in the morning, noon, and night; " Yesterday, to-day, and for
ever," Heb. xiii. 8
II. The bright and Morning II. Jesus Christ is the Harbinger of the
Star is the harbinger to the greatest great joy to all nations. How joyful was that
of natural joy, viz., the rising of time, when the day-spring from on high did first
the sun, what doth the earth desire visit us ? " The people that sat in darkness, saw
more. great light, and to those that dwell in the valley
of the shadow of death, great light is risen," &c.
His coming was the fulfilling of God's gracious promise unto the fathers, and as the blessed
manifestation of -God's rich favour and good will to man; he is also the Forerunner
or the Harbinger of that dominion that the just shall have in the resurrection, the morn-
ing of the longed for day. " The path of the just is as a shining light, that shineth
more and more unto the perfect day," Prov. iv. 38. " The upright shall have dominion
over them in the morning." Psal. xlix, 14. " The night is far spent, the day is at hand,"
Rom. xiii. 11, 12. " This, above all others, is the day the Lord hath (made for good
men) therein to rejoice and be glad," Psal. cxviii. 24.
III. The Morning Star is a great III. Jesus Christ is not only an ornament to
ornament to the heavens: this is so the Christian Church and profession, far beyond
visible, that it needs no instances to what Moses was to the Jews ; but even to hea-
prove it. ven itself, and the holy angels, who did not a
little rejoice 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. xlvii. 5.
BOOK I*-] CHRIST THE BRIGHT AND HORNINa STAB. 477
METAPHOR. PARALLEL.
IV. The Morning Star is a very IV. Jesus Christ is a very pleasant object to
pleasant object to all that have eyes men that are spiritually enlightened ; therefore it
to behold it, and love the light. is that they do ardently desire to be near him, and
with him where he is. David, though he had not
so clear a sight and prospect of this bright and
]y[onring Star, as men have under the Gospel; yet that prospect he had, made him use this
precious prayer ; " O when shall I come and appear before God !" Psal. xlii. 2. ." Then
shall I he satisfied when I awake with thy likeness," &c., Psal. xvii. 15. " I have a desire
(saith Paul) to depart and to be with Christ," &c., Phil. i. 23. Those that look for him
do also cry, " Come, Lord Jesus, come quickly.".
V. The- Morning Star is esteemed V. Jesus Christ is highly esteemed by all that
not a little useful to guide mariners sail heaven- wards, no steering the right course
wlien they have lost the light of their without him ; he gives good assurance to all that
more common guide, viz., the Pole follow him, " They should not abide in darkness,
Star.' but have the light of life." The following of Christ
Jesus is the most certain way to avoid the rocks,
the sands, and the hands of all spiritual and temporal enemies.
VI. The Morning Star is by as- VI. Jesus Christ is really the most excellent
tronomers accounted a Star of the first and chiefest light that ever God set in the Church ;
magnitude. Moses and the prophets, John Baptist, and the
three beloved apostles, Peter, James, and John,
and Paul, who was most eminent, were shining lights and glorious Stars, who adorned the
profession of the holy Gospel ; but in all things this bright and Morning Star infinitely sur-
passed them in splendour and brightness, Heb. i. 3.
VII. The Morning Star is observed VII. Jesus Christ is a great terror not only to
to be a terror to thieves and evil men, wicked men, but wicked angels, to all that love
when they see this sun of the morn- darkness more than light, they hate him and
ing appear they haste away to hide fear him, they consulted against him, and more
themselves, lest the light of the day times than once attempted to pluck this Star out
should overtake and discover them. of the firmament, so that they might walk in
darkness, carry on their black designs and deeds
without discovery. Satan attempted his destruc-
tion from the pinnacle of the temple, sets a squadron of the black regiment to re-
solve upon his death, Matt. iv. 5 ; knowing him to be the Fore-runner of the day, which
thieves and robbers cannot endure ; " come, let us kill the heir," &c., Matt. xxi. 38. They
hate the light, come not to it, " Lest their deeds should be reproved." " They led him
to the brow of the hill, that they might cast Mm down head-long," Luke iv. 29. The
evil angels thought he -came too soon, " Why art thou come to torment us before the
time ?" Matt. viii. 29.
VIII. The Morning Star (as VIII. Jesus Christ is constant in his orb or sta-
other stars) is fixed in its orb, tion, he is a. Priest for ever, a prophet to guide for
wherein it performs a constant motion, 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," Matt, xxviii. 20. " I will never leave thee, nor
forsake thee," or leave thee to a forsaking, Heb. xiii. 5.
IX. The Morning Star gives most IX. Jesus gave a great light unto the world
u 'ght just before break of day. by the ministry of John, by the appearance of
himself, and by the ministry of the apostles and
their immediate successors. But the greatest light is reserved to the flying of the angel
through the midst of heaven with the everlasting Gospel, before the great and notable day
cotne, wherein the whole earth shall be lightened with his glory, both Jews and Gentiles
shall acknowledge the blessed Messiah. " Arise and shine, for thy light is come, the glory
of the Lord is risen upon thee. The Gentiles shall come to thy light, and kings to the
brightness of thy rising," Isa. Ix. 1, 3. " The earth shall be filled with the knowledge of
the glory of the Lord, as the waters cover the sea," Hab. ii. 14.
X. It is the opinion of some, X. Jesus doth send forth very blessed and sweet
that the Morning Star doth send influences upon the bodies and souls of men that
forth very blessed influences upon are under his gracious rule and dominion ; it is
478 CHEIST THE HEIGHT AND MORNING STAB. [BOOK
METAPHOR. PARALLEL.
those bodies that are under its do- he who sends down the Holy Ghost. "If I go
minion. . away, I will send you another Comforter, the Spj.
rit of truth," &c. John xvi. 7, 8.
XI. The Morning Star doth XL Jesus Christ, though all power in heaveu
chiefly govern pleasant and delight- and earth be given unto him, by whom kings
ful plants. reign and princes decree judgment 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 plea-
sant and delightful plants, the saints who are on the earth, the excellent in whom is all his de-
light ; it is they that hear his word, obey his voice, and do his will, &c. The hundred forty
and four thousand are pleasant and delightful ones; (1) ".The Father's name is upon
them ; (2.) They are not denied with women ; (3.) They follow the Lamb whithersoever
he goeth," Eev. xiv. 1, 4, and vi. 17. These are governed by the Lamb.
XII. The Morning Star is ac- XII. Jesus Christ is the Master of all modera-
counted the master planet, for tion both for soft words and gentle instructions,
moderation; said to cause gentle who by good doctrine did so eminently qualify
storms in winter, and moderate his followers, that he fitted them for every sea-
heat in summer. son ;- when cast down, he comforteth 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 myself, that where I am, you may be also," John xiv. 1, 3. When
hot and fiery, he cools and abates choler, " You know not what spirit you are of. The
Son of man came not to destroy men's lives, but to save them. Love your enemies."
" Learn of me, for I am meek and lowly in heart, and you shall find rest for your souls,"
Matt. xi. 28, 29.
XIII. The Morning Star is said XIII. Jesus Christ is really the cause of all
to be the cause of beauty. beauty to the true Church, and to all the mem-
bers thereof. 1. In respect of imputed right-
eousness, by which they are justified. 2. In respect of grace and virtue, by which
they are adorned. 3. In respect of good life and conversation, which arises from his
Spirit, doctrine, and good example. " By him all that believe are justified," Acts xii. 39.
" But the fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness,
faith, meekness, temperance," Gal. -v. 22. " You are complete in him, who is the Head of
all principalities and powers."
XIV. The Morning Star doth XIV. Jesus Christ doth greatest kindness in
most service in winter, because the winter, or dark time of the Church ; then
the greatest part of that season is it is he , maketh intercession, manifested care,
night and darkness. and sends relief and succour to the saints, per-
forms all the parts of a merciful High Priest and
Mediator : but when the winter is past, the darkness 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/ 3 1 Cor. xv. 24.
XV. The Morning Star hath an XV. Jesus Christ hath a very honourable
honourable name, it is called the name. Jesus, which is Saviour, Christ, which is
son of the morning. anointed ; " The Son of God, the only begotten,
well beloved ; the Emmanuel, 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 that 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 bring-
eth life and immortality to light, by the Gospel. He hath "by inheritance obtained a more
excellent name than the angels, Phil. ii. 9, Matt. i. 21, Acts. iv. 26, John vi. 69, Psal.
xlvi. 5, 1 John v. 20, Eev. i..5, 2 Tim. i. 10, Pleb. i. 4.
XVI. The Morning Star is known XVI. Jesus Christ is Omega as well as Alpha,
to be the evein'ng star as well as the Finisher as well as the Author or beginner of
the Morning Star, and in both our faith ; the rear-guard, as well as the Captain
respects is useful to the world. of our salvation ; gives the latter, as well as the
S OOK n.] CHRIST THE BRIGHT AND MORNING STAR. 479
tot 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 judge, 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 har-
binger to captivity, as well as to the year of jubilee and deliverance ; he sends down to hell
and darkness, as well as he sends up to heaven and glory. " I am Alpha and Omega, the
beginning and the end," Kev. i. 8. " Looking unto Jesus, the Author and Finisher of
DOT Faith," Heb. xii. 2.
METAPHOR. PARALLEL.
XVII. The Morning Star, though XVII. Jesus Christ, and the light of the
it may be obsured by mists, fogs, Gospel, although sometimes obscured by the means
clouds, and dark vapours; yet no- ofinisty foggy clouds, powers of darkness, igno-
thing can hinder its course, but it ranee, unbelief, and heresy ; yet nothing can hin-
constantly keeps its motions and cir- der its course, but it constantly keeps his glorious
cle in the heavens, cannot be pre- circle in his dispensation, and keeps a continual
vailed against by any malignant motion in a way of divine Providence until the
power whatsoever. Thieves and evil time of his kingdom and patience be over. " He
'men like not its appearance, yet can- that hath promised to come, will come, and will
not obstruct its motion in the firma- not tarry," Heb. x. 37, " The Lord whom ye seek,
ment, nor stop its light from shining on will suddenly come to his temple," " Behold I
the earth. come quickly, and my reward is with me," Eev. i.
7. 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, Mahometans, 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 splendour. " Hereafter shall they see the Son of Man coming
in the clouds of heaven with power and great glory," Matt. xxiv. 30. " It is hard for
thee to kick against the pricks," Acts ix. 5. " The disciples waxed bold and multiplied."
The blood of the martyrs was the seed of the Church. Galilean ! thou hast overcome
me, saith wicked Julian. " On this Eock will I build my Church, and the gates of hell
shall not prevail against it," Matt. xvi. 18. The administration of Christ is like
" The path of the just, that shineth more and more unto the perfect day." Of his kingdom
there shall be no end ; upon the throne of David, to order and establish it with judgment
and with justice from henceforth, even for ever," Isa. ix. 7.
XVIII. The Morning Star, as it XVIII. Jesus Christ in all that hath been or
hath those properties and excellencies can be said, exceeds hi brightness and glory ; for,
already expressed ; so lastly, it ex- as hath been manifested, he is the brightness of his
ceeds all others stars for brightness Father's glory, in which respect he exceeds angels
and glory. and men : for, though he was the offspring of
David, yet he is the bright and Morning Star," Rev.
xxii. 16.
METAPHOR. DISPARITY.
I. The Morning Star did not make I. Jesus Christ, the bright and Morning Star,
itself, nor other stars. made the orbs wherein the Stars are fixed with
the sun, moon and all the world besides. " And
thou, Lord, 1 in the beginning didst lay the foundations of the earth, and the heavens
are the work of thy hands," Psal. cii. 25.
II. The sun, and Morning Star, H. Jesus Christ thought it no robbery to be
are two things : for the Morning Star equal with God, Phil. ii. 6, 7. And he is not
is much inferior to the sun in light only the bright and Morning Star, but also the
and glory. Sun of righteousness, (see Sun.) " The brightness
of his Father's glory, and the express image of his
person, and he upholds all things by the word of his power," Heb. i. 3.
III. The Morning Star gives but III. Jesus Christ gives eternal light, which
eternal light to the corporal sense. 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," John viii. 12.
480 CHRIST'S COMING- COMPARED TO THAT OF A THIEF, ETC. ,
METAPHOR. DISPARITY.
IV. The Morning Star gives light IV. Jesus Christ giveth light continually, an( j
only in the night, but loseth its glory can never lose his glory, because a greater light .
when the sun ariseth, than he cannot arise ; " The night and the day
are alike to him," " The light shineth in dark-
ness, and the darkness comprehended it not," John i. 25. " He is the Lord that is 'an
everlasting light," Isa. Ix. 20.
V. The Morning Star gives light V. Jesus Christ gives light only to the visible
only to the visible world. and celestial too, to this world, and to the world
to coxae, or heavenly Jerusalem, which city hath no
need of sun or moon to shine in it, but the Lord God and the Lamb is the light thereof.
" Ye are come to Mount Zion, to God the Judge of all, and to Jesus the Meditator,". Heb.
xii. 22, 24.
VI. The Morning Star shall fall VI.' Jesus shall never fall from heaven, nor
from heaven, or be dissolved at the gen- be dissolved, but abide and continue when the
eral conflagration of the world ; " the heavens shall be no more. " And thou, Lord, hast
heavens and the earth that now is laid the foundations of the earth, and the heavens
are reserved," &c. aie the work of thy own hands: they shall wax
old as doth a garment ; and as a vesture shalt thou
change them, and they shall be changed ; but thou
art the same, and thy years fail not ; Jesus Christ, the same yesterday, to-day, and for
ever," Psal. cii. 2527, Heb. viii..8.
INFERENCES.
I. What great love doth God bear, and what care doth he take of believers, in plac-
ing such a Star as Jesus Christ is, to be a Light unto them, to direct them how to steer
their course in the darkest time, so as to shun all dangerous rocks and sands, and arrive in
safety at the desired and longed-for haven ?
II. How safe are they that do always steer their course by his light and follow Ms
conduct? they shall not be at a loss in their journeys and voyages, nor suffer shipwreck
by rocks, sands, and storms," " But shall have the light of life, shall never perish. Be-
lieve in the Lord Jesus, and thou shalt be saved," Actsxvi. 31.
III. . This may show also the certainty of their perishing in the dark and in the deep
that continue their course to the end of their voyage, without the light and guidance.of this
bright and Morning Star : " This is the condemnnation, that the light is come into the
world, and men love darkness rather than light, because their deeds are evil," John
iii. 19.
IV. Hence all. true Christians (that have experimentally enjoyed enlightnings, refresh-
ings, and guidance by Jesus Christ, as the bright and Morning Star) may be stirred up
and persuaded yet more and more to look unto Jesus, who is not only the Author 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," Prov. iv. 18, " Take 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," 2 Pet. i. 19.
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 that the morning Star hath appeared and is
up, be sure the day "is at hand, and a glorious day it will be to them who are prepared
for it.
THE COMING OF CHRIST COMPARED TO THE COMING OF A
THIEF IN THE NIGHT.
*' But you yourselves know perfectly, that the day of the Lord so comefh as a thief in th g
night." I Thess. v. 2.
THERE are various opinions concerning the day of the Lord, or coming of Christ, spoken
of, Matt. xxiv. Luke xxi. 2 Pet. iii. 9, 10 ; and in this text But if the scope
of the text be but carefully considered, it will clearly appear, that the
BOOK ii.] CHRIST'S COMING COMPABED to THAT OF A THIEF, ETC. 481
of Christ here spoken of, is his coining, at the last day to judgment, when the dead shall
be raised. Eead 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.
METAPHOE. PARALLEL.
I. The coming of a thief in the I. The coming of Christ, or day of the Lord'
night, is with a design to circumvent will be with design to circumvent the care-
anunwatchful house, to take his prey, less professors, who sleep in a sinful secure state,
as if there were 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 unbe-
lievers and reprobates.
II. A Thief comes provided for II. Even so will the Lord Jesus Christ, at his
his purpose, with a resolution to second coming, be provided for his purpose, with
fight, and instruments to make way fire and sword to accomplish his design, which is
to his design, keys to unlock doors, to make a desolation. in the earth: " For by fire
bars to break them open, or the like. 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," &c. 2 Thess. i. 7, 8.
III. A Thief comes at a time III. The day of the Lord will come, when all
when all is still, and people are is still, and the world least thoughtful of danger,
least thoughtful of danger, but are but are careless, eating, and drinking, and mar-
careless, at ease, even asleep upon rying, and sleeping, till the heavens rend asunder,
their beds, thinking themselves se- the archangel utter his voice, and the Judge him-
cure, until they are invaded, and self come upon them: " But as the days of
their goods taken away. Noah were, so shall the coming of the Son of
mam be," Matt. xxiv. 37.
IV. The coming of a Thief into IV. The day of the Lord will in like manner
a house .puts the careless family in- put the sleepy generation (that shall then be
to a great fright, when they see into a great and dismal fright, when they see
themselves surprised and cannot tell themselves on a sudden surprised, but know no
how to help it. way of escape : men starting, women quaking,
beasts crying, but none to help them. " Then
will they say to the rocks and mountains, fall on us, and hide us from the face of him
that sitteth on the throne, and from the wrath of the Lamb ; for the great day of his wrath
is come, and who shall be able to stand?" Eev. vi. 16, 17.
V. The approach of a Thief in V. The coming of the day of the Lord will
the night makes the poor amazed make the world much amazed, and forget all their
family forget all their former pleasures former pleasures and enjoyments, as if they had
and enjoyments, and expect no more never been, and would gladly accept of their lives
than their lives for a prey, and glad for a prey, to be extinguished, or cease to be ;
Would they be of them too. but, alas ! it is in vain, nothing bnt hell and
eternal burnings remain for them, where they
shall be always dying, yet never die.
VI. At the coming of a thief in VI. By the coming of the day of the Lord
the night, execution is oftentimes there will be such execution done, as will be to
done, to the ruin of the people where the utter ruin and un-doing of wicked men, who
he comes. shall be stripped of all they have formerly set
their hearts upon, and would now give the whole
World, were it in their posesssion, for so much grace as would help them to heaven, and
save them from the dreadful judgment, Matt, xxv 8.
SIMILE DISPARITY.
I. A Thief comes with a wicked I. The Lord cometh with a good intent, to
totent, to gratify his wicked will un- fulfil his Father's will, to save his people from
ri ghteously. . their troubles, and to render justice to God's
enemies.
II. A Thief's coming may be pre- II. But the coming of the day of the Lord
vented, cannot be prevented : " The day of the Lord
will come, in which," &c., 2 Pet. iii. 10.
3 Q
482 . . / CHRIST THE JUDGE OF ALL. [BOOK n.
SIMILE. DISPARITY.
III. The Coming of a Thief is III. The coming of the day of the Lord, and
but to a few, and the damage he the dismal effects of it will be to all the wicked :
does is but to a few families. " The Lord cometh with ten thousand of his saints
to execute judgment upon all, and to convince all
that are ungodly," &c., Jude 14, 15.
INFERENCES.
1. Keproof. 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, 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 unawares, Mark xiii. '65, 36, 37.
Luke xxi. 34, 36.
(3.) Exhortation to all, both good and bad, to make ready, for only they that shall be
found ready will go in with him to the marriage-chamber ; the door will be shut against
all others, whether professors or profane : "Be ye therefore ready, for at an hour you
think not of the Son of Man cometh," Matt. xxv. 10, and xxiv. 44.
CHRIST THE JUDGE OF ALL.
" And lie commanded us to preach unto the people, and to testify, that it was he that was
ordained of God, to be the Judge of the quick and dead" Acts x. 42.
THE term xpirns, a Judge, is derived of xpiv*>, to judge, which word has various significa?
tions. And though the word [Judge] is_ not brought here as a metaphor, Christ being
really and properly a Judge, 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 authority of a temporal Judge, with the correspondent analogy
and disparity, when applied to Christ, the Judge of (TWV Zpvruv XMI vex.puv,') the living and
the dead.
METAPHOR. . PARALLEL.
I. A Judge necessarily supposes a I. Christ's being called a Judge, doth clearly
people under a law to be judged by ; hold forth, that there are a people to be judged
for there can be no action where there by him ; " Before him shall be gathered all na-
is no object, nor any exercise of tions, " Matt. xxv. 32. " We must all appear be-
power, or judicial proceeding, with- fore the judgment-seat of Christ," 2 Cor. v. 10.
out a subject! "I saw the dead, both small and great, stand
before God," Rev. xx. 12, 13.
II. A Judge is, or ought to be a II. Jesus Christ infinitely excels other Judges
person fit for the place and office in respect of fitness to this office, or excellency
whereto he is called. of qualifications, as will appear by what follows :
1. A Judge ought to be a man of 1. Christ is wise, not only far beyond David
great wisdom and prudence. 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," 1 Cor. i. 24.
2. A Judge is a man of know- 2. Jesus Christ fully knows all divine laws, as
ledge it is necessarjr that he should well that which is written in the heart of man,
be well acquainted with all the laws as that which was written in tables of stone ; and
of his sovereign. then as to the law of the Gospel, that is called
the law of Christ, because he gave forth all the
precepts contained therein, Matt. v. 6, 7.
3. A Judge is, or ought to be, a , 3. The Lord Jesus Christ is full of goodness,
man of goodness, not subject to full proofs of which he gave before his advance-
anger, malice, or revenge, and it is ment to his dignity. He is not forward to ac-
very requisite it should be so, other- cuse, is free from anger, not subject to take ad-
wise great damage might ensue, vantage by the weakness of an offender, but
BOOK II.] CHRIST THE JUDGE OF ALL. 483
upon the ill disposition of the Judge, 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 Mm throw the first stone," &c., John viii. 7.
4. A Judge is, or ought to be, a 4. The Lord Christ is a man of justice, that
man of justice and impartiality, that will not be flattered with fair words. His im-
will not respect persons in judgment, partiality appeared in the days of his flesh. He
take bribes, or know the faces of any, told Nicodemus, a great ruler, that he. must be
though never so great among men. born again, John iii. 3, called Herod the king a
Aaron was not to know his father fox. He told the rulers of the Jews, that they
nor mother in judgment. should " Hereafter see the Son of man sitting at
the right-hand of power and glory," Matt. xxvi.
64 ; that is, as a Judge, to arraign them for their injustice, cruelty, &c.
5. A good and upright Judge is 5. The Lord Jesus, though he be a Lamb for
a man of courage and boldness, will meekness, and a dove for innocency, yet he is a
not say to the wicked, " Thou art lion for boldness and courage, and in his time
righteous ;" nor excuse the faults of will show himself to be so to all the ungodly of
great men through fear. the earth, whether kings, captains, or mighty
men : " They shall cry to the rocks to fall upoii
them, and mountains to cover them, to hide them from the face of him that sitteth npon
the throne, and from the wrath of the Lamb,'"' Rev. vi. 16, 17.
METAPHOB. ' PAKALLEL.
III. The place and work of a III. The work assigned to the Lord Jesus, as
Judge is grounded upon good rea- a Judge, is grounded upon the highest reason :
son : 1. The honour of the sove- 1. The authority of God the Father, who hath
reign. 2. The reasonableness of committed all judgment into the hands of the
sovereignty and authority. 3. The Son. 2. The reasonableness of his authority:
justness of the laws. 4. In respect He gave to all their being, and therefore may
of the subject. challenge a right more than earthly sovereigns,
to sit as Judge over them. 3. The equity of
his laws, which are " Holy, just, and good," Born. vii. 12. There is nothing amiss, 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 it is a righteous thing
with him to recornpence the ungodly according to their deeds : " He shall render unto
every man, according as their works shall be," B,ev. xxii. 12.
IV. A Judge is appointed to his IV. The Lord Jesus Christ is appointed to
place and office ; he acts not of him- take the place and office of a Judge ; he acts
self, but by commission. not of himself, but by commission from the great
and mighty Potentate of the whole universe.
" God judgeth no man, but hath committed all judgment unto the Son," John v. 22. It
is he that is ordained of God to be the Judge of the quick and dead. " He hath appointed
a day, in which he will judge the world in righteousness, by that man whom he hath or-
dained," Acts xvii. 31. " It is appointed unto men once to die, and after death the
judgment, to which end Christ shall appear the second time," Heb. ix. 27.
V. A Judge hath his set time or V. In like manner is thereaset.time, a certain
days limited, wherein to keep a gene- day limited, for the Lord Jesus, the great Judge,
r al sessions, or hold a solemn assize, to keep a general sessions, and hold a solemn as-
for the honour of his sovereign lord size, for the honour of the eternal God, called the
the king. day of judgment. " It shall be more tolerable for
Sodom and Gomorrah in the day of judgment,
than for that city," Matt. x. 15.
VI. A Judge, when he hath re- VI. The Lord Jesus, as supreme Judge, by
ceived his commission, and the set virtue of his authority and commission, when
day is come, hath power to summon the set time is come, will summon the whole
a ll parties concerned, and order world, even all offenders, to appear before his
all offenders to appear before him judgment-seat : " The time is corning, when all that
W judgment. are in their graves shall hear his voice, and come
forth," John v. 28. " The trumpet shall sound, and
3 2.
484 CHRIST THE, JUDGE OF AXL. [BOOK n.
the dead shall be raised incorruptible," 1 Cor. xv. 52. " There shall be a resurrection
from the dead, both of the just and unjust," Acts xxiv. 15, " 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," 2 Cor. v. 10, " We must all appear before the judg.
ment-seat of Christ," &c.
METAPHOR. PARALLEL.
VII. A Judge, after this great VII. The Lord Christ, immediately after
appearance upon his summons, summons, upon this great appearance before
enters upon his work, which his dread tribunal, enters upon his last and great
consists chiefly in three great work. First, to open the three great law-
points: books, that men have lived under, viz. : 1. The
1. To open the law. law of nature. 2. The law of Moses. 3. The
2. To examine witnesses. Gospel-law. The Judge being set, the books
8, To arraign the offenders. 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," Mai. iii. 5. 2. Moses, that delivered the law to Israel ; " There is one
that accuseth you, even Moses, in whom you trust," John v. 45. 3. The apostles that
published the Gospel-law, not to Jews only, but to the Gentile world : these will appear
not only to judge the twelve tribes of Israel, but the Gentiles, whose persons and works
also must be tried by Christ, as well as the Jews : " He shall judge the secrets of all
men," Kom. ij. 16.
VIII. A Judge charges matter of VIII. Jesus Christ will judge the world, via.,
fact in judgment, and proceeds to all men, both Jews and Gentiles, according to
clear proof and evidence, by a sufii- their works : " God shall bring every work into
cient number of proper witnesses judgment, with every secret thing, whether it k
touching the same. good, or whether it be evil," Eccl. xii. 14. 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, and
all " their hard speeches, which ungodly sinners have spoken against the Lord," Jude
15. 3. The judgment will not otherwise appear just, upon which the glory of the Judge
doth so much depend : it is for his glory to overcome when he judgeth.
And unless matter of fact be charged, due proportions will not be weighed put and
awarded according to the 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 : " Whoremongers and adulterers God will judge,"
Heb. xiii. 4. The Jews shall be charged for rejecting Moses, and killing the prophets.
The Jews and Gentiles jointly, that they have neglected faith and charity, under the
vouchsafement of the Gospel, Matt. xxv. 41, 42. " He shall judge the secrets of men ly
Christ Jesus, according to my Gospel," Kom. ii. 16.
The fore-mentioned witnesses are sufficient to prove matter of fact, both in point of num-
ber and capacity. The first and chief witness will be 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 its company, when he went out, or when he came in. It is with him in its most
secret retirements, and has often told him, that there is one above, even God, that seeth
all things, Rom. ii. 15.
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 men's 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 proselytes, if God call for it. 3. The ordinary com-
panions of transgressors, with whom counsel was held about evil projects, designs, and ac-
tions of murder, theft, drunkenness, and adultery, whose tongues shall, no doubt, be as
ready to accuse their comrades, as to confess their own faults, concerning whom we are in*
formed, that not only " every knee shall bow, but every tongue shall confess," &c.
BOOK H.] CHRIST THE JUDGE 01' AIL. 485
MKTAPHOB. PABALLEL.
IX. A Judge, by this order IX. Jesus Christ will magnify the law and
a n<l method of proceeding, keeps make it honourable, in that the word or law
U p the honour of the law, which spoken by angels, by Moses, by himself, and his
he makes Ms rule in all his acts holy apostles, shall be the rule of judgment at the
of judgment. last day.
X. A Judge is very terrible up- X. Jesus Christ, the high and great Judge of
on the seat of judgment, in three heaven and earth, at the end of the world, on
respects : 1. He is clothed with his judgment-seat, will be very terrible in three
majesty. 2. He hath very great respects. 1. He is set forth as being clothed
attendants, as the sheriffs, justices with majesty, as Judges are with their scarlet
of the .peace, and the gentry of the robes: "Ked in his apparel, clothed with a gar-
country about him. 3. He passeth ment down to his foot, girt about the paps with a
a solemn and fatal sentence upon golden girdle; his hair like wool, as white as
guilty criminals. 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," Isa. Ixiii. 2, Rev. i. 13, 14. 2. He
will have great attendance, even all the angels in heaven: "When the Son of man
shall come, and all the holy angels with him, he shall sit upon the throne of his glory,"
Matt. xxv. 31. 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," Zech. xiv. 5. " Know you not that the saints shall judge the world ?"
3. He will pass a most solemn and fatal sentence upon the ungodly : " They shall not
stand in the judgment, nor sinners in the congregation of the righteous," Psal. i. 5. The
sentence will be, " Depart from me, ye workers of iniquity, I know you not. Go, ye cursed,
into everlasting fire, prepared for the devil and his angels," which, with the consequences
of it, and reasons assigned, you have at large, Matt. xxv. from 41, to the end. ! the
sad shrieks, the hideous noises, the woeful and lamentable outcries, from high and low,
that will attend this solemn sentence, which no tongue of man is able to express.
, XL A Judge hath the com- XL So Jesus Christ, the universal and su-
mand of officers to see sentence preme Judge, hath the full command of all the
executed as pronounced, as she- good and elect angels, who attend the court at
riffs, deputy sheriffs, with keepers the great assizes, to see that no resistance nor
of prisons, and the like. escape be made,but that sentence be fully exe-
cuted 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," Matt. xxv. 46.
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 pardon,
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 to matter of
fact ; no pleading ignorance, because a known and established law is broken ; no benefit
of petitions, because the King is gone off the mercy-seat ; no relying upon the wrong ver-
dict of corrupt jurors, because no such persons will be found there to afford help. Nothing
avails with the Judge in this judgment-day, Matt. xxii. 13, but a white stone, a wedding-
garment, the spotless righteousness of Jesus Christ : 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 ! Woe, unto such in that day that
ever they were born. Look to it, all you unbelievers, swearers, whoremongers,
persecutors, liars, sabbath-breakers, lovers of pleasures more than lovers of God,
covetous persons, proud persons, thieves, drunkards, and backsliders, what will
you do in that day? as sure as God liveth you will be all condemned (unless you
repent and believe in Christ, 1 Cor. vi. 9, 10, Luke xiii. 3, 5.) "to the lake that burneth
with fire and brimstone," Kev. xxi. 8. What will you do in this clay of visitation?
486 CHKIST COMPARED TO THE BRAZEN SERPENT. [BOOK p..
who shall plead for you, now you have lost the prevailing Advocate ? where will shiners
and ungodly ones appear? How will you be able to look the Judge in the face.? How
can you escape this judgment, that have neglected so great salvation ?" Heb. ii. 3. How
can you escape the damnation of hell, that have no Christ, no faith, no pardon.
III. But thrice happy are they who appear before this great and mighty, this high
and terrible Judge, with a white stone, with a wedding robe, with a pardon under hand
and seal.
r. The law is silent, being fully answered.
2. The Judge smiles, and takes knowledge of them as the favourites of heaven, " Well
done, good and faithful servant," &c. " Come ye blessed of my Father, enter into the joy
of your Lord. Inherit the kingdom prepared for you," &c., Matt. xxv. 34.
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, Bom. iii. 35.
and viii. 33, 34. " Now if God be for us, who can be against us ?" If God justify, who
shall condemn ? "Who shall lay any thing to the charge of God's elect ? Who shall con-
demn if Christ hath died, shed his blood, and sent his Spirit to seal that pardon ? God the
chief witness is pleased, conscience is purged ; peace being there, its power to accuse is
gone, the inward thoughts are for excusing altogether. What remains now but liberty
proclaimed ? " There is no condemnation to them which are in Christ Jesus, who walk not
after the flesh, but after the Spirit," Eom. viii. 1. And the joyous jubilee sounded forth ;
*' Lo, this is our God, we have waited for him, the Lord is our Lawgiver, our Judge, our
King ; he is come to save us, we will be glad and rejoice 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 Judge, sing praises. Glory be to God, and to
the Lamb, to the King, and to the Judge for ever and ever, world without end, Amen."
CHEIST COMPARED TO THE BRAZEN SERPENT.
" 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," John
iii. 14, 15.
METAPHOR. PARALLEL.
I. THE people were . stung with I. SINNERS are stung with sin, that is like the
fiery serpents, and thereby mortally sting of a serpent; "The poison of asps is under
wounded. their tongue," Rom. iii. 13. Sin wounds the soul,
" My wounds stink and are corrupt." See more
where sin is compared to a Serpent."
II. Neither Moses, nor the law, II. So neither the law nor Levite, nor any
could cure -the people that were creature could cure mankind, nor redeem them
stung with those fiery serpents, but from the sting of sin and death, but only Jesus
the Brazen Serpent. Christ.
III. The Serpent of brass was to HI. So Christ was lifted up, upon the cross,
be lifted upon a pole. and is lifted up in the ministry of the word, and
the ordinances of the Gospel, and thereby in the
hearts of believers, John xii. 34.
IV. After many people died that IV. So after mankind sinned, and was brought
were stung, the Brazen Serpent under death, Christ came by the appointment of
was appointed to be lifted up, as God to die and be crucified, or lifted up upon the
an ordinance of healing. cross to heal and recover us of our wounds.
V. A Serpent wounded, and a V. So (saith Mr. Guild)* as the first Adam lost
Serpent healed. The first that mankind, the second Adam redeemed mankind,
wounded had poison in him ; but The first had sin and venomous poison in him by
the. second, though called a Serpent, means of his hearkening to the old Serpent ; the
* Moses Unveiled, p. 85.
BOOK H.] CHRIST COMPARED TO THE ERAZEN SERPENT. 487
METAPHOR. PARALLEL.
was without poison or sting; it had second though called a sinner, and made to. bear
the similitude of a Serpent, but had our sins, and had the similitude of a sinful man,
n o venom. but yet without sin, Heb. vii. 26, 27.*
VI. The Brazen Serpent was not VI. So Christ was not begotten by man, but,
forged by man's hand or hammer, conceived by the Holy Ghost in the womb of
t, u t in a mould in the fire. the Virgin.f
VII. It was made of brass and VII. So was Christ sent not with outward glory
not of gold ; which metal besides that or worldly pompous show, but mean and hum-
it is of a fiery colour, and so might ble in outward appearance ; brass being strong,
resemble the colour of the Serpent, &c., in this respect, it might figure out the strength
is also strong and durable. " Is my of Christ, who was able by the power of the God-
strength," saith Job, " the strength of head to endure and overcome all his tribulations. J
stones, or is my flesh of brass ?"
VIII. They that looked up to the VIII. So they who look up to Christ by a
Brazen Serpent, though ever so grie- true faith, though ever such great sinners, shall be
vously wounded and stung, yet were healed and saved from eternal death. By recovery
healed and saved from death. of natural life in the Israelites, was figured eter-
nal life by Christ.
IX. They that looked upon their IX. So they who are bitten and grievously
sores and grievous wounds, and not wounded with sin, if they fix their eyes thereon,
to the sign that was erected by God's and grieve and mourn in the sight of it, and do
appointment, died, notwithstanding not look unto Christ by believing, despair and die
the Serpent of Brass. eternally, notwithstanding the blessed Saviour.
X. If they sought to surgeons X. So whosoever seek to any for help hut
or physicians, or used any salves Christ, or endeavour by their own works, or re-
or medicines of their own, or others, formation of life, to have peace with God ; or trust
yet they perished. to, and rely upon the bare mercy of God, con-
sidering his justice ; and do not come to Jesus
Christ; and look up to him as crucified, to satisfy for their sins, are like to perish for ever.
Let the men that talk of the light within look to this.
XI. The Brazen Serpent was an XI. So Christ crucified is to the Jews, and
unlikely thing or way to human rea- many others in the world, an unlikely way to
son, to heal such deadly wounds. save men's souls: "We preach Christ crucified,unto
the Jews a stumbling-block, and to the Greeks fool-
ishness ; but unto them, that are called, Christ the power of God," &c., 1 Cor. i. 23, 24.
XII. He that had a weak eye or XII. So he that hath but a weak faith, yet
eyes, and yet looked up to the Brazen looks up unto Christ, shall be saved. "We read
Serpent, was cured. 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, " If I can but touch the hem of his garment, I shall be
whole," Mark v. 28. The second saith, " Lord, if thou wilt, thou canst make me whole,"
Luke v. 12. The third said, " If thou canst do any thing, have compassion on us, and
help us," Mark ix. 22. 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.
XILL It was a wonderful means XIII. So is the death of Christ to sinful and
of cure and undeservedly appointed rebellious mankind, an admirable work of unmerit-
by God, of his mere pity, against ed mercy, infinitely above what we deserved ; it
the merit of those murderers. was not only above, but against our merits: "God
so loved the world," &c. John iii. 16. " Behold
what manner of love is this !" &c., 1 John iii. 1.
METAPHOR. . DISPARITY.
I. The Brazen Serpent cured only 1. Christ cures all the diseases and wounds of
the wounds of the body, and saved the soul, and thereby saves from eternal death,
thereby only from temporal death. See Physician.
* Ainsworth. t Guild. \ Ainsworth.
483 CHRIST IS ALL ANP IN ALL. [BOOK n,
METAPHOR.. DISPARITY.
*II. The Brazen Serpent retained II. Christ, the Antitype of the Brazen Ser-
not always its virtue to cure : also pent, retains the like virtue and efficacy to save
it was not to be worshipped, it was that ever he had, ought to be worshipped, is "the
gross idolatry so to do : and when same yesterday, to-day, and for ever," Heb. xiii. 8,
in the days of Hezekiah it came to
be that way abused, it was destroyed, and broken in pieces, 2 Kings xviii. 4.
INF EBE NOES.
This shows not only the necessity of a Saviour, but also of faith 'in him. None were
healed but those that looked up to the Brazen Serpent ; so no man shall be saved, but lie
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.
CHEIST IS ALL AND IN ALL.
" Where there is neither Greek, nor Jew, circumcision, nor uncircumcision, barbarian, Scy-
thian, bond, nor free ; but Christ is All, and in all," Col. iii. 11.
Now to conclude with the second head of metaphors, similes, types, parables, 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 ho-
noureth the one, honoureth the other also ; he that honoureth the Son, honoureth the Fa-
ther, 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. iii. 14. " He made all tilings, all things
were made by him, and without him was not anything made that was made," Heb. i. 2, 3.
3. " He upholded all things by the word of his power, &c., and by him all things do
consist," Col. i. 16, 17.
4. As he was before all, the Original the first Former of all things, and as he up-
holdeth them ; so likewise for him all things are and were created.
5. He hath the disposing of all things : " By him kings reign, and princes decree
justice," Prov. viii. 15. " All power is given unto him in heaven and aarth," Matt, xxviii.
18. " He hath the keys of hell and death. He sets up, and pulleth 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.
H. But more directly, " Christ is All in All in the second creation.
1. He is the Substance of all shadows : " Which are shadows of good things to come,
but the body is of Christ," Col. ii. 17. .
2. He is the Antitype of all types, the All which Moses and the prophets pointed to.
BOOK II-] CHRIST IS ALL AND IN ALL 489
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 twjiin one new man, so making peace," Eph. ii. 15.
4. Christ is All in all in *anctification, 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," 2 Cor. v. 21, Isa. Mi. 6.
5. Christ is All in all in justification : " He is the Lord our righteousness," Jer. xxxiii.
16. It is in him all the families of the earth and every believing soul is justified : " In
the Lord, shall one say, have I righteousness and strength," Isa. xlv. 24.
6. Christ is All in all in election, he is the Boot 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, / ,
but according to his purpose and grace," 2 Tim. i. 9. \
8. Christ is All in all in sanctification : " But of him are ye in Christ Jesus, who of
God is made unto us wisdom, and righteousness, and sanctification, and redemption," 1
Cor. i. 30. " He hath loved us, and washed us from our sins with his own blood," Bev. i. 5.
9. Christ is All in all in acceptation : " He hath made us accepted in the Beloved,"
Eph. i. 6.
10. Christ is All in all in respect of salvation, he is the Author of salvation ; " I
looked, and there was none to uphold, therefore mine own arm brought salvation." " He
hath no partner or competitor : " His name shall be called Jesus, because he shall save
his people from their sins." " Neither is there salvation in any other," Acts iv. 12.
11. He is All in all in conversion. (1.) It is he that shows the soul the need and
necessity of it. (2.) He it is that quickeneth us : " You hath he quickened, who were
dead in trespasses and sins," Eph. ii. 1. (3.) He it is that hath begotten us by his word
and Spirit, and hath given a new heart to us, and hath planted a new principle of life in us.
12. He is All in all in the pardon of sin. (1.) He purchased pardon for us. (2.)
He gives us a broken heart in order to it, and a heart to ask it, and a hand to receive
it. (3.) Pardon is given for his name's sake.
13. Christ is All in all in every grace. (1.) He gives faith: " To you it is given
in the behalf of Christ, not only to believe on him, but also to suffer for his sake," Phil. i.
29. (2.) It is he that hath " shed abroad the love of God in our hearts, by the Holy
Ghost," Bom. v. 3, 6. All grace is treasured up in him : " Of his fulness have we all re-
ceived, and grace for grace," John i. 16. He is the Author, Increaser, and Finisher of
our faith, and all other graces in us, Heb. xii. 2.
14. Christ is All in all in the ministry of the word. (1.) It is Christ that is preach-
ed : " "We preach Christ crucified," 1 Cor. i. 23. (2.) It is Christ that gives grace and
gifts to preach : "To me is the grace given, that I should preach among the Gentiles .the
unsearchable riches of Christ," Eph. iii. 8. (3.) It is he that ordains and appoints men
to this work, and puts all true preachers into the ministry. (4.) It is he that opens the
mouth to speak, and the ear and heart to hear and receive the word. Take Christ
away, and what Gospel can be preached ? &c. What is Paul ? and what is Apollos ? I
am nothing. Gospel ministry and ministers are nothing without Christ. " So neither is
he that planteth any thing, neither he that watereth, but God that giveth the increase,"
1 Cor. iii. 7.
15. He is All in all in every ordinance.
First, in baptism. 1. This ordinance shows forth Christ's death. 2. It holds forth
Hs burial : " We are buried with Christ in baptism," Rom. vi. 4. 3. It holds forth Ms
resurrection ; take Christ away, and what signifies baptism ?
Secondly, In the Lord's supper, Christ is All in all. 1. It holds forth that his body
was broken, and his blood was shed. ' 2. It shows his love to us, and his suffering for us.
Thirdly, In prayer Christ is All in all. 1. We must ask in Ms name. 2. By the
help of his Spirit. 3. It is he that presents and makes our prayers acceptable to God.
4. What is prayer, or any duty saints can perform, if they meet not with him in it, and
if it be not done to Ms glory ? An ordinance without Christ, is but as a cabinet without
a jewel, or a shell without a kernel.
3 K
490 CHEIST IS ALL AND IN ALL. [BOOK u.
16. Again, Christ is (as one saith) all from the Father, All to the Father, and All
with the Father.
(1.) All from the Father : " I am come that they may have life, (life here and lif e
hereafter,) and that they might have it more abundantly," J6*hn x. 10. The life of grace
and of glory, 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 : " No man cometh to the Father, but by me,"
John xiv. 6. Christ is the Way wherein, the Truth whereby, and the Life whereunto
we walk : Christ is the Way without error, the Truth without falsehood, and the Life
without death. Truth lies between the way and life, as if the way to life were through truth.
(3.) Christ is All with the Father : " I know thou hearest me always." Christ 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, Matt. iii. 17.
17. Christ is all in all in respect of merit : he hath merited all for us, and conveys
all to us. As we have all propter Christum, so we receive all we have per 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 to
us, in every condition. (1.) Art thou sick? Christ is thy Physician, and thy physic
too. (2.) Art thou poor? Christ is thy riches. (3.) Art thou weary? Christ is
thy Best : " I will give you rest," Matt. xi. 28, 29. (4.) Art thou in trouble ? (5.)
Christ is thy peace : " This Man shall be thy peace when the Assyrians comes into our
land." Art thou a stranger ? He is thy Way, and the End of thy journey. (6.) Art
thou despised and contemned by men ? Christ is thy honour ; " To you that believe he
is precious ;" in the Greek, " He is an honour."
Quest. Who is he that makes Christ his All ?
Ans. 1. He makes Christ his All, that owns him, believes in him, obeys, worships,
and adores him, as " God over all," Eom. viii. 5.
2. He that loves him above all.
3. He that denies himself of, and forsakes all for Jesus Christ's sake, and follows 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 knowledge of Jesus
Christ my Lord, for whom I have suffered the loss of all things, and do account them but
dung, that I may win Christ," Phil. iii. 8, Gal. ii. 20.
5. He makes Christ his All, that wholly lives by him, for him, and to him.
6. He makes Christ his All, who cannot be satisfied with any thing this world affords,
or can afford, without him.
7.' The man that makes Christ his All, will not take any of his right and honour
from him ; he will not diminish his glory, or ascribe that to the creature which belongs
to Christ.
8. He that makes Christ his All, will not be contented with any ordinance or duty, if
he have not his influencing, quickening, and comforting presence.
9. He makes Christ his All, who, when it comes in competition, will let all go, even
his own life, before he will part with him.
10. He that makes Christ his All, likes and loves him in all : he loves not the saints
chiefly because they are of his opinion in every thing, but for that of Christ 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," Rom. ix. 5. It were a sin thus to exalt him, were
he not God.
* Ev (0 V$OK7]ffa.
BOOK II.J CHRIST IS ALL AND IN ALL. 491
2. Because he hath a name given him above all, above every name : " At the name of
Jesus every knee shall bow," &c., Phil. ii. 9, 10.
3. Because Christ hath suffered and done all those things for us, which we should have
done and suffered.
4. Because a believer sees himself unable to do 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 any thing here in this world above
him.
1. It reproves such as esteem the pleasures, honours, and profits of this world above
him.
2. It reproves, and may eternally shame them that esteem their sins and base hellish
lusts, more than him. Many 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, until Christ be thy All.
2. If thou hast not Christ to be thy All, thy knowledge and profession of him will not
prove to be worth any thing at last.
3. If thou hast not Christ for thy All, when death comes, what will become of that thou
hast ? tbou wilt then have nothing.
Quest. How shall a person come to have Christ to be his All ?
Ans. 1. He must let all his sins go.
2. He must let all his 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, though thou lose All thou hast in this world for Christ's
sake, because to thee Christ is All and in all.
3 E 2
METAPHORS, ALLEGORIES, SIMILIES,
TYPES, ETC.,
RESPECTING
THE HOLY SPIRIT,
THE
THIRD PERSON OF THE BLESSED TRINITY.
THE HOLY GHOST A COMFOKTEK.
And I will pray the Father and he shall give you another Comforter, that he may abide
with you for ever," John xiv. 16.
And the Comforter which is the Holy Ghost, whom the Father will send in my name, lie
shall teach you all things" &c., Verse 26.
THE Comforter, TlxptxuXrirof, or the Advocate : " He shall give yon another Comforter."
The word \JParaclet\ in the Greek comes from a word of large signification, and conse-
quently may be rendered Advocate, Exhorter, or Comforter.
I. A Comforter implies -one or I. The saints and people of God are in this
more to be in trouble and distress, world attended with manifold troubles, afflictions,
or attended with sorrow and afflic- and sorrows : " Many are the afflictions of the
tion : a man that is not in any righteous; for all the day long have I been
trouble, stands not in need of a plagued, and chastened every morning," Psal.
Comforter. Ixxii. 14. " Verily, verily, I say unto you, that
ye shall weep and lament, but the world shall re-
joice ; and ye shall be sorrowful, but your sorrow shall be turned into joy," John xvi. 20.
II. It implies or holds forth, that II. The disciples of Christ, though they mourn
those who are troubled, and in a sor- here or are in a sorrowful state, upon many con-
rowful condition, are capable of relief siclerations, yet they are capable of comfort, and
and succour. fit subjects of it ; they are not such as utterly
refuse, or are unable to receive relief and com-
fort. Such as have committed the unpardonable sin, or are already in hell, are incapable
of receiving true peace and comfort ; but so it is not with God's people. Whatever their
state and condition be, it admits of relief, though through Satan's temptations they are
sometimes backward to take hold of it.
III. Comforter is a name or appel- III. The Holy Spirit is a Divine Person ; lie
lation belonging to a person, or a per- is placed in the same rank and order, without
sonal appellation. any note of difference or distinction, as to a
distinct interest, in the Divine nature, with the
other Divine Persons : " Baptizing them in the name of the Father, and of the Son, and
of the Holy Ghost." " There are three that bear record in heaven, the Father, the Son, and
the Spirit ; and these three are one," Matt, xxviii. 19, 1 John v. 7. 2. He hath also the
names proper to a Divine Person only, for he is called God : " Why hast thou lied unto
the Holy Ghost ? thou hast not lied unto man, but unto God," Acts v. 3, 4. 3. He hath
personal properties 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 thing 5
THE HOLY SPIRIT A COMFORTER.
493
BOOK II-]
of God." 4. He is a 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 he 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
METAPHOR.
IV. A choice and true Com-
forter takes care to come unto a
person he loveth, at the greatest
time of need, when he is most
cast down and discomforted. Thus
the Jews came to Mary, to com-
fort 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 sor-
rowful, mournful, and afflicted con-
dition.
PARALLEL.
IV. So the Holy Spirit comes unto a gracious
person in the time of greatest need, when he
is most dejected and discomforted, whether it be
under temptation, affliction, or persecution, for
Christ's sake. Hence the apostle saith, " When
we came into Macedonia, our flesh had no rest,
but we were troubled on every side ; without were
fightings, and within were fears; nevertheless,
God that comforted those that are cast down, com-
forted us," &c., 2 Cor. vii. 5, 7. " I will not leave
you comfortless, I will come unto you," Johnxiv. 18.
V. The Holy Spirit is able and willing at all
times to comfort sincere Christians in their af-
flictions. Such is the power, ability, and efficacy
of the Spirit upon this account, that it is more
capable and able to comfort believers, than the
bare bodily presence of The Lord Jesus is able to
do : " Nevertheless, I tell you the truth, it is expedient for you that I go away ;" pray
mind the reason our Saviour gives for it : " If I go not, the Comforter will not come unto
you ; but if I depart, I will send him," John xvi. 7.
VI. The Holy Spirit doth manifest much love
and tenderness to believers, which appears, 1.
In his coming to them that are poor and con-
temptible in the eyes of the world. 2. By mak-
ing up the want of Christ's bodily presence. 3. In
bearing repulses from them. ; how often hath the
Spirit been slighted, and his motions rejected, in-
stead of being friendly entertained, when in love
he comes to them.
VII. The Holy Spirit doth not only come and
give poor believers a bare visit in their distresses,
but also uses fit and suitable ways and means to
comfort and support their souls, " He shall bring
all things unto your remembrance that I have spo-
ken unto you," John xiv. 26. " He shall take of
mine and shall show it unto you, and he shall
show you things to come," &c., John xvi. 15.
The Spirit usually comforteth believers in andunder their sorrows and afflictions.
(1.) By showing them whatsoever Christ hath done and suffered for them.
(2.) By opening and applying the gracious promises of Christ unto them, " He shall
bring whatsoever I have said to your remembrance."
(3.) By sealing up Christ's love unto them ; " As many as I love, I rebuke and chasten."
It is no sign they are hated by Christ, or not in his love and affection, that they are chas-
tised and so often under this and the other exercise of affliction; and this the Spirit labours
either by his word, or ministers, and other ways to convince them of.
(4.) By showing from the word that the like 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
&e Spirit, to those that holy Job and many of the blessed martyrs met with ?
(5.) By showing them the design and gracious end of God in all his dispensations
afflictions : he doth it not simply for his own pleasure as an act of sovereignty,
" But for our profit, that we might be partakers of his holiness," Heb. xii. 10. This is the
VI. A faithful Comforter inam-
festeth much love and tender-
ness to his oppressed and afflicted
friend ; particularly, 1. In com-
ing to him. 2. In supplying the
want he sustains of those things
he is deprived of.
VII. A wise Comforter uses many
and weighty arguments to infuse com-
fort into a distressed and disconso-
late soul : it is not enough to come
and give a bare visit and look upon
a friend, but to take aptand suitable
words and motives to do it.
494 THE iJOLY SPIRIT A COMFORTER. [BOOK H
fruit of all, the taking away of your sins, it is for the trial of your graces ; saith the Spirit,
" When he hath tried me, I shall come forth as gold," Job xxiii. 1(X It is to convince
the devil and wicked men, that they are sincere and upright ones, and do not follow Christ
for loaves. " Doth Job (saith Satan) fear God for nought ? But put forth thine hand
now, and touch all that he hath, and he will curse thee to thy face," Job i. 9, 11. God
saith the Spirit, hath brought this and the other troubles upon thee, to clear thy innocency^
and to show that Satan is a liar.
(6.) But showing them that all their afflictions are but short lived, that they will soon
be over, they will last but 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," 2 Cor. iv 17. It is, saith the Spirit, to show forth the excellent nature of true
grace ; faith, love, and patience never shone forth in their proper lustre and glory, until
they come under exercise. " The trial of your faith is much more precious than gold that
perisheth, though it be tried with fire," 1 Pet. i. 7. And it will hereby be found unto
praise, honour, and glory, at the appearing of Jesus Christ.
(8.) The Spirit comforteth believers, by showing them that all their sorrows will
in a little time be turned into gladness. " Now ye are sorrowful, but I will see you
again, and your hearts shall rejoice, and your joy no man taketh away from you." " Y e
shall be sorrowful, but your sorrow shall be turned info joy." " Those that go forth
weeping, bearing precious seed, shall doubtless come again rejoicing, bringing then-
sheaves with them." "God will give unto them (saith the Spirit) that mourn in Zion,
beauty for ashes, the oil of joy for mourning, the garments of praise for the spirit of
heaviness, that they may be called trees of righteousness, the planting of the Lord, that he
may be glorified," Isa. Ixi. 2, 3.
(9.) The Spirit comforteth by showing believers that all their sorrows will be in this
world, the wicked have their sweet things here, and the godly have their bitter
things here ; but as the wicked shall have nothing but bitter hereafter, so the godly
shall have nothing but sweet hereafter. " Son, remember that thou hi thy life-time re-.
ceivedst thy good things, and likewise Lazarus evil things, but now he is comforted,
and thou art tormented," Luke xvi. 25.
(10.) The Spirit comforteth by convincing believers, that God doth not punish them
as their sins deserve ; " He hath visited thee little or nothing," saith Elihu, so the word
will bear it. The least mercy is more than we deserve ; he hath not dealt with us after
our sins, nor rewarded us according to our iniquities.
METAPHOR. PARALLEL.
VIIL A Comforter sympathizes VIII. The Holy Spirit sympathizes with every
with him he comes to visit, to coin- gracious soul in their distresses and troubles (ac-
fort him in his grief and trouble. cording as God in his word speaks to our capa-
" Job's friends lifted up their voice, cities,) "In all their afflictions he was afflicted; his
and wept, and they rent every one soul was grieved for Israel." And in that of the
his mantle, and sprinkled dust upon eighth chapter to the Romans, the Spirit particu-
their heads : so they sat down with larly is said to sigh and groan after such a sort that
him upon the ground seven days, and cannot be uttered, Eom. viii. 26. And hence the
seven nights," &c., Job ii. 12, 13. apostle exhorts the saints not to grieve the Holy
Spirit of God, whereby they are sealed to the day
of redemption, Eph. iv. 30.
IX. A true Comforter will inter- IX. " Likewise the Holy Spirit also helps our in-
cede to others, (to administer sup- firmities ; for we know not what to pray for as we
port and relief) in whose power it ought: but the Spirit itself maketh intercession foi
is to succour, as well as himself. 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," Eom. viii. 26, 27. Hence the word Advocate or Comforter.
X. A true Comforter will search X. The Holy Spirit searches the heart and
into a person's state and condition, reins of every soul he comes to comfort, to
to know how it is with him, that discover the state and condition of a person to
thereby he may the better under- him; David cries out, "Search me, O God, and knovr
II.]
THE HOLY SPIRIT A COMFOETEE.
495
METAPHOR.
stand how to speak a word of com-
fort to him.
XI. A Comforter sometimes is
slighted, by the person or persons he
comes to visit, and administers suc-
cour 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
consoles his soul, and thereby makes
signing and heaviness to fly away.
" The moving of my lips should as-
suage your grief," Job xvi. 5.
XIII. A faithful and true Com-
forter will not only give his dis-
tressed and disconsolate friend a
visit, but if he sees there is need
of it, will make his abode, even stay
with them many days ; Job's friends
did so.
PARALLEL.
my heart," Psal. cxxxjx. 23. " 1 the Lord search
the heart," &c., Jer. xvii. 10. " He that searcheth
the heart," &c., Rom. viii. 27. " The Spirit
searcheth all things, &c., 1 Cor. ii. 10.
XI. So the Holy Spirit is sometimes slighted
and grieved, through the power of temptation,
by a believer,* and his sweet and heavenly advice
is not minded, nor followed as it ought to be, but
all comfort is rejected for a time, but afterwards
(though sometimes long first,) the soul with joy
takes hold of it, Eph. iv. 30.
XII. The Holy Spirit keeps the heart of a be-
liever from utter despondency, and greatly re-
vives and consoles him ; hence the apostle saith,
" God hath given us everlasting consolation, and
good hope through grace," 2 Thess. ii. 16. " We
are troubled on every side, but not in distress ; we
are perplexed, but not in despair," 2 Cor. iv. 8.
" I have seen his ways, and will heal him also,
and restore comforts to him," &c., Isa. Ivii. 18.
XIII. The Holy Spirit knows there is an abso-
lute 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 is true some-
times they may be without his eminent comfort-
ing presence, which causes the Church to cry,
" The Comforter that should relieve my soul is far
from me," Lam. i. 16 ; yet his supporting presence is ever with them. " I will pray the
Father, and he shall send you another Comforter, that he may abide with you for ever,
even the Spirit of truth," &c., and he is said to dwell in us, and to make his abode with
us. " But if the Spirit of him that raised Jesus from the dead, dwell in you, he that
raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that
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.
XIV. A good and faithful Com-
forter is highly esteemed and greatly
beloved by his friend, especially when
the work of him is known, or he is
sensible of the profit and much good
effected by him.
XV. A faithful Comforter will
deal plainly with his friend, and not
speak peace and comfort when he
there is not just and good rea-
son so to do, but will reprove some-
times also if he find cause for it.
XV. The Holy Spirit deals faithfully with
every man, he will not speak peace to any per-
son but to those to whom it doth belong, nor at
a time when the soul is fallen into any sin, or
under some great temptation to sin, but will at
such times rather rebuke and reprove them. The
Spirit is first, a Spirit of burning, and then a Spi-
rit of consolation : the humble, sincere, and broken-hearted ones he comforts and revives.
METAPHOR.
I. ANOTHER Comforter, though
and very compassionate,
and every way capable to speak
words to a disconsolate person, yet
sometimes the condition of
friend to be such, that all he
say and do will not take place,
administer present relief to
PARALLEL.
I. THE Holy Spirit sometimes finds a gracious
person very much disturbed and cast down
under heavy pressures of affliction, and that no
other can comfort him ; yet when he comes to a
resolution to relieve, refresh, and comfort him, all
his sorrow, temptations, and disquietudes fly away.
Let a saint be never so sad, if the Spirit see it
is a fit time to speak peace and comfort to him,
496
THE HOLY SPIRIT A COMFORTER.
[BOOK u.
METAPHOR.
DISPARITY.
him, but after all, remains very sad he doth it effectually. " If he speak peace
and disconsolate.
II.
times
Another Comforter
misses the case of a
many
poor,
can cause sorrow i 1 " For I have satiated the
weary soul, and I have replenished every sorrow.
ful soul," Jer. xxxi. 25.
H. But the Holy Spirit never doth, nor can
mistake any person's condition. Being God, he
afflicted .person, and thereby cannot knows, and # is the Searcher of the heart ; all things
accomplish the work ; this did Job's lie naked and open to his eyes. " The Spirit
Comforters, they mistook his case, searcheth all things, yea, the deep things of God ! J)
whereby they proved miserable Com-
forters to him.
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 understand-
ing," Isa. xl. 28.
IV. But the Holy Ghost is omnipotent. " \Yhi-
ther shall I go from thy Spirit ? or whither shall
I fly from thy presence ?" Psal. cxxxix. 7. He is
always near, and at hand, and needs none to bring
him news how it goes with any person. Being the
omniscient God, he can visit thousands, and tea
thousands at one and the same time ; is every
where, not circumscribed nor limited to place.
V. The Spirit can speak to the heart of a poor
sinner. " I will (saith God) allure her, and bring
her into the wilderness, and speak comfortable words
unto her." In the Hebrew, nab-to rrm, loquar su-
per cor, or adcorejus, "I will speak to her heart,"
Hos. ii. 14. In this the Holy Spirit infinitely ex-
cels all other Comforters, he can in a moment cause all sorrow to cease, by speaking to the
heart.
III. Other Comforters are many
times wearied out, and leave their
friends in the midst of their sorrow.
IV. Another Comforter may be ab-
sent, 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 com>
fort spoken to his ear, but they could
not speak to his heart.
INFERENCES.
I. 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 them.
1. The Holy Spirit speaks not comfort to any unconverted souls, who love and live in
their sins, but rather terror.
2. The Holy Spirit speaks not comfort to carnal and loose professors, and hypocrite 3
in the Church, " That have lamps and no oil," Matt. xxv. 3 : the name of Christ upon
them, but not his nature in them ; much knowledge, but want charity : " Fearfulness will
(saith the Spirit) surprise the hypocrite," Isa. xxxiii. 14.
3. The Spirit speaks no comfort to an apostate and backslider in heart and life ; h e
tells them, " They shall be filled with their own ways, and led aside with the workers of
iniquity," Psal. cxxv. 5.
4. The Spirit speaks no comfort to- the moral person, who wholly rests upon his own
righteousness, and sees no need of a Saviour, nor of " The righteousness of God, which i 3
by faith in Jesus Christ."
5. The Spirit speaks no comfort to persecutors and murderers of the godly, to
cursed plotters and haters of the true religion, and lovers of idolatry, such
BOOK H.] THE HOLY SPIRIT COMPAKED TO THE WIND. 497
worship the Beast, and are followers of the Eomish 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," Kev. xiv. 9 11. . .
But the Spirit speaks comfort to all true penitent ones ; to such, who though they hare
been great sinners, yet now loathe themselves in a true and thorough sense thereof, and
forsake it.
1 . To those who do helieve and wholly rely upon Jesus Christ for life and salvation.
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 sared, to live to Grod here as well as to live
vrith God hereafter.
3. To such who are universal in their obedience, that take up their cross and follow
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 ?
Ans. 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 assurances of eternal life unto
them.
THE HOLY SPIRIT COMPAKED TO THE WIND.
"Awake, O north Wind; and come, thou south, and blow upon my garden," &c. Cant. iv. 16.
" The Wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell
whence it cometh," &c., John iii. 8.
" And suddenly there came a sound from heaven, as of a rushing mighty Wind, and it filled
| all the house where they were sitting," &c., Acts ii. 2.
THE Hebrew word nn, and the Greek, ro itnv^tx., (which comes from a verb that signifies
to breathe, or to blow) signifies sometimes air, sometimes wind, and sometimes a spirit.
The several metaphorical meanings of Wind may be read in our Philologia Sacra, to which
we refer you. Sometimes it denotes things that are vain, light, and empty ; as Eccles. v.
16, Hos. xii. 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. PARALLEL.
I. The Wind is invisible ; no I. The Holy Spirit is invisible, and works in-
man ever saw it, nor is the way of it visibly ; none of the ways and operations
known ; it passeth the skill of man, thereof can be perceived or seen by mortal eyes :
to find out from whence it cometh, " Neither doth the natural man understand the
and whither it goeth, John iii 8. things of the Spirit, nor can he," 1 Cor. ii. 14. The
workings and operations thereof are of a hidden and
mysterious nature, hardly to be found out by the
godly themselves.
II. The Wind blows at God's II. The operations of the Spirit are from
command ; he is said to hold the God ; it is he that causes or commands the spi-
Wind in his fist. ritual winds to blow upon the souls of men and.
women.
III. The Wind has a purging in. The Holy Spirit cleanseth the soul of a
quality in it ; it cleanseth and pu- sinner, purging out all those hurtful fumes, that
nfieth the air, which otherwise ar i se from the inward corruption of the heart ; it
would be hurtful and prejudicial expels and works out deadness and indisposedness
to man ; it drives away those m to good, and removes those things that cause
vapours and stinks that arise from a man to be unsavoury in his place and generation,
ae earth. an( j wn ich indeed make him not to savour of the
things of God.
3 s
498
THE HOLY SPIRIT COMPARED TO - THE
[BOOK ir.
METAPHOR.
IV. The Wind hath a cooling
property ; how much do people in
hot countries desire to have the
Wind blow, to lay the extremity of
heat.
upon the soul. The desire after evil is
V. The Wind hath a clearing
quality, dispersing clouds, and
causing serenity, expelling all mists
and fogs, which darken the air.
VI. The south Wind, as natu-
ralists ohserve, is of a thawing
quality, which experience oft-times
shows to be true.
VII. The Wind is of a searching
quality ; it finds out the most hidden
places, it passes through the most pri-
vate corners, and undiscernible
crannies.
VIII. The Wind, naturalists
observe,* has also a drying and
ripening 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;
PARALLEL.
IV. The Spirit also is of a cooling nature,
which abates the burning lust of concupiscence, and
the scorching of Sa'tan's fiery darts and temptations,
Eph. vi. 16, (as is further opened in the metaphor
of Water). How comfortable is it Jn time of
temptation, to have the Wind of the Spirit blow
presently allayed thereby.
V. The Holy Spirit disperseth the clouds of
ignorance and darkness in the understanding,
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, Eph. i. 18.
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, Acts ii. 36, 37.
VII. The Holy Spirit tries the heart and reins,
and finds out the very thoughts of men; it is
said, " To search all things, yea, the deep things of
God," 1 Cor. ii. 10. " It pierceth even to the di-
viding asunder of soul and spirit, joints and mar-
row, and is a discerner of the thoughts and in-
tents of the heart," Heb. iv. 12.
VIII. The Spirit dries up the filthy issue of
our sinful humours, which make our way to hea-
ven very hard and difficult ; and also ripens us,
like wheat, for the Lord's harvest. It is by the
influence of the Spirit, that we are " made meet
for the inheritance of the saints in light," Col. i. 12.
IX. The Spirit moves and operates variously ;
sometimes it blows upon one people, and some-
times upon another ; sometimes upon one church
when it blows on high in one part it blows powerfully, when upon another at that
of the kingdom, it is low, or hard- time its operations are hardly discernable. Again,
ly blows at all in another part : its sometimes the north Wind of the Spirit blows,
several motions also have various which is sharp, cold, and nipping, (rebukes and
effects and properties. reproofs of the Spirit, and afflictions, are like the
blowing of the north Wind) which tends to kill
the weeds and worms of our corruptions. And then again, at another time the south Wind
blows, which is warm, comfortable, and refreshing ; peace, inward joy, and consolation of
the Spirit, are signified thereby, as the learned observe.-f-
X. The Wind blows freely X. The Spirit of God is a free Agent; it
where it lists ; we cannot command moves, blows, and operates as it pleaseth ; it is
not at our command. " But all these things work-
eth the one and the same Spirit, dividing to every
one severally as he will," 1 Cor. xii. 11.
XI. The Holy Spirit is powerful in its opera-
tions, there is no standing before it. It brings
down and levels all high, mighty, lofty, and
the Wind to blow when and how
we would.
XI The Wind blows and
worketh sometimes powerfully,
strongly, and irresistibly ; it hath
a mighty force in it, bearing down
all that stands in its way ; it turns towering thoughts of men ; when in good earnest
up the cedars of Lebanon, rends it begins to work upon the heart, no opposition
the mountains, and breaks rocks that is made against it is able to stand. Though
in pieces. Satan and evil relations, may endeavour to obstruct
its workings, and hinder the soul in its purposes
* See Plin. lib. ii. cap. 19.
f See Gardener.
BOOK II-] THE HOLT SPIRIT COMPARED TO THK WIND. 499
and resolutions heaven- wards ; yet nothing is effectual to impede the powerful influences
of the Spirit and grace of God ; mountains of sin and opposition are broken in pieces by
jt. When it once blows briskly upon the soul, it presently cries out, "Lord, what wouldst
th'ou have me to do ?" Immediately, saith Saul, " I conferred not with flesh and blood,"
Gal. i. 16.
METAPHOR. PARALLEL.
XII. The Winds many times by XII. The Spirit dissolving the clouds of ini-
their blowing cause rain, by dissol- quity, wa,ters the heart with tears of repentance
ving the clouds. and godly sorrow.
XIII. Men observe or take good XIII. The blowings or operations of the Holy
notice of the blowing of the wind, and Spirit ought carefully to be observed, with the
by certain signs, viz., by beholding access and recess thereof; for a Christian can
theclouds,vanes,&c.,theyknowwhich make no earnest of the duties of religion, unless
way it blows. these winds blow. Moreover, there are certain
signs, whereby a man may know which way the
Spirit blows. 1. If the desires of the soul be after God and holiness, it is one sign the
wind is in a right point. 2. If the understanding be enlightened, and clouds of ignorance
scattered, the affections changed, so that heavenly objects are principally delighted in; if
the will be brought to yield, and readily to submit to the will of God, the Spirit blows the
right way. 3. If a man leave his old and evil courses and company ; if that which was
once pleasant to him, be now become grievous to him : if his discourse be savoury, and his
life holy, you may know which way the "Wind blows : " They that are after the Spirit, do
mind the things of the Spirit," Eom. viii. 5. 4. If there be new habits wrought in the
soul, so that although a man may sometimes be obstructed in his way, and hindered in his
course heaven-ward, yet immediately, as it were by a natural or divine instinct, he falls
inte his former way and course of grace and holiness again ; it is a sign which way the
wind blows. You know the Wind is sometimes obstructed or. stopped in its usual course,
by houses or trees, &c., so that you can hardly discern by vanes or smoke, &c., which way
it is ; so it may be with a Christian. Besides, sometimes you can scarcely perceive
any wind to blow at all, no more can you the operations of the Spirit.
XIV. The Wind, naturalists oh- XIV. The Spirit of God blowing upon the
serve, causes some flowers to wither, soul of a sinner, causes his pride and external
and hang down their heads. glory to fade away, which js compared to the
flower of the field, " The rod hath blossomed,
pride hath budded," Ezek. vii. 10. " All
flesh is grass, and the goodliness thereof is as the flower of the field : the grass withereth,
the flower fadeth, because the Spirit of the Lord bloweth upon it," Isa. xl. 6, 7.
XV. The Wind, though it be XV. The Holy Spirit, though it be invisible,
invisible, and cannot be seen, yet it and its operations mysterious, and not to be dis-
may be heard, and its effects are cerned by many men, yet they may see and hear
seen, and its influences evidently felt the effects of it, they may perceive what altera-
and experienced by all. tion and changes it makes in this and that man :
such as were very vicious and ungodly, are by
the workings of the Spirit formed into another likeness, and become pious, and truly re-
ligious ; that tongue that was wont to blaspheme God, they now hear to praise and ad-
mire him, &c. And believers themselves clearly feel and experience the blessed effects
and operations thereof in their own souls.
XVI. The Wind cherishes and XVI. The Spirit of God causes the saints to
causes plants and grass to grow and grow in grace, and in the knowledge of our Lord
thrive; as it is observed by some, Jesus Christ. The Spirit moves upon the affec-
that nothing will grow and thrive tions, and every other faculty of the heart, and
without it. It is thought, that the by that means causes the seed of grace to take
roots of things being moved by the the deeper root. The ground or spirit of a
"wind, it causes them to root the Christian must be broken, and loosened from the
more, making the ground to give way world, and from the love of sensual things more
unto them, by which means they take and more, by the wind of the Spirit, or he
the faster root. not be fruitful in grace and good works.
3 s 2
:.500
.THE HOLY SPIRIT COMPARED TO THE WIND.
[BOOK u.
METAPHOR.
PARALLEL.
XVII. The Wind is useful for
navigation, to carry a ship from
XVII. Unless the Spirit blow upon the Soul
or upon the Church, they lie becalmed, and
one port unto another ; for if the not sail towards the haven of eternal happiness-
,
Wind do not blow, they are be-
calmed; nor can they sail at all
without it.
no duty or service, performed in public or
vate, can avail any thing; we get not a bit of
ground, nor any real advantage by them, unless
they are performed by the help and influence of
.the Spirit : " God is a Spirit, and they that worship him must worship him in Spirit and
. in truth," John iv. 24.
XVIII. The Wind is very pro- XVIII. The Holy Spirit winnows and fans
Stable to fan or winnow wheat, to God's people, who are compared to wheat and
, sever the chaff or light seed from the good grain. It is said of Christ, " His fan is in
good corn or grain. his hand, and he will throughly purge his floor,"
Matt. iii. 12. How doth Christ fan and purge
his people, but by his word and Spirit? It is that which cleanses and makes them pure
from the dross and pollutions of sin and wickedness,, as the apostle observes, 1 Cor
vi. 11.
XIX. The Spirit of God sometimes comes on
a sudden upon a soul, and by its powerful ope-
ration, in a short space makes a great and won-
derful change; as appears in the case of Saul;
but at other times it raiseth and worketh upon some
men's hearts gradually.
XX. The Holy Spirit, when it gets into the
heart of a man, by its powerful operation it
makes him. tremble, and shakes him to pieces,
as it were, causing strange, though glorious work-
ings in the inward man. This he doth by setting,
the evil of sin before his eyes, and his woeful condi-
tion thereby. A man never trembles as he should, till the Spirit enter into him. Saul
was taken with such a trembling, when the Spirit entered into him, and began to work,
that he could not stand upon his feet.
XIX. The Wind rises high,
and blows powerfully; sometimes it
riseth on a sudden, and at other times
gradually.
XX. Naturalists tells us,* that
an earthquake is occasioned by
the Wind ; certain exhalations,
or wind, being got into the earth,
shade it.
METAPHOR.
I. Some Winds are sent in
judgment, to destroy and
overthrow ; which many times
blow down houses and trees, and
make great desolation: witness
that prodigious Wind in the year
1661.
if. Some Winds are of a blast-
ing nature, and cause the fruit to fall
before it be ripe.
III. There hath been a Wind, in
which the Lord hath not appeared, 1
Kings xix. 11.
name, there am I," saith Christ, Matt.
IV. Some Winds are compared
to words, and speeches of one that
is desperate.
DISPARITY.
I. But the Spirit being the great promise of
the Father, and the fruit and effect of Christ's
ascension, is sent in mercy to strengthen and
establish, and is so far from destroying or
overthrowing, as that it causeth the Church in
general, or a Christian in particular, to take the
more firm root, and stand the faster, Eph. iii. 17,
Col. ii. 7.
II. But the Spirit, as compared to the north
and south Winds, ripeneth a Christian in grace,
and causeth the spices thereof to flow forth, Cant,
iv. 16. Grace ripeneth and fitteth for glory.
Psal. Ixxxiv. 11.
III. But there is no greater demonstration of
the Lord's presence with his people, or with a soul,
than by the indwelling of his Spirit, John xiv. 17.
" Where two or three are gathered together in my
xviii. 20.
IV. " But no man speaking by the Spirit, calleth
Jesus accursed," 1 Cor. xii. 3. Men are by the
Spirit brought into their right minds : witness the
Prodigal, Luke xv.
See Pliny; also Speculum Mnndi, p. 173.
BOOK H.] THE HOLY SPIRIT COMPARED TO OIL OF GLADNESS. 501
METAPHOR. DISPARITY.
- V. Sometimes "Wind is made use V. But wherever the holy scriptures make inen-
O f to set forth that which is vain and tion of the Holy Spirit, it is to set forth persons
empty* Prov. xi. 29. and things, as they are, substantial ; neither is
there any thing that is more opposite to lightness
or vanity, than the work of grace wrought by the
Spirit in the hearts of believers, Gal. v. 22.
VI. Some Winds are without rain. VII. But the Wind of the Spirit is always at-
Whoso boasteth himself of a false tended with sweet dews and showers of rain, being
gift, is like clouds and Wind without frequently thereunto compared in scripture.
vater," Prov. xxv. 14.
VII. If some Winds be observed, VI. But whosoever plougheth or soweth, in ex-
men must not plough nor sow their pectation of a blessed crop, must observe the
seed : " He that observeth the Wind, Wind of the Spirit, without which his ploughing
shall not sow, and he that regardeth and sowing will be altogether unprofitable, if not
the clouds, shall not reap," Eccles.xi. 4. sin.
VIII. Man's iniquity is compared VIII. But contrary-wise, there is no work of
unto the Wind. the Spirit in the hearts of men, but what is di-
rectly contrary thereunto, and tends to the mor-
tifying of all sin and iniquity whatsoever.
INFERENC E S .
I. We may infer from hence, how hard a thing it is for us to know the nature of the
work of the Spirit in regeneration upon another man's heart, some of its operations being
so secret and invisible.
II. Let it teach us to pray to God, that he would be pleased to raise this Wind, and
cause it to blow briskly upon our souls and churches. And let us be contented with that
Wind of the Spirit which God sends to blow upon us, whether it be the north Wind of
affliction, adversity, and rebuke, or the south wind of peace, joy, and prosperity, both being
absolutely necessary; as we would have the one, so we cannot be without the other.
III. Bless God when you find the influences of the spiritual Wind upon your own souls,
or upon the souls of others.
IV. Let it be also a warning to all true believers, as they would be 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 crafti-
ness, whereby they lie in wait to deceive," Eph. iv. 14 ; called also, " Divers and strange
doctrines," Heb. xiii. 9.
THE HOLY SPIRIT COMPARED TO FIRE.
" Quench not the Spirit," 1 Thess. v. 19.
IN this place the Spirit of God, in his gifts and operations, is compared to Fire, which is
largely opened under the head of metaphors that respect the Word, to which we refer you.
THE HOLY SPIRIT COMPARED TO THE OIL OF GLADNESS.
" Therefore God, thy God hath anointed thee with the Oil of Gladness above thy fellows"
<f Psal. xlv. 7.
But ye have an unction 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., 1 John ii. 20, 27.
BY a metaphor called an anthropopathy, Oil or anointing is attributed to God, Psal.
x *v. 7, Heb. i. 9, Cant. i. 3, where the Holy Spirit with his gifts are understood. Which
a Ppears by comparing this place with Isa. Ixi. 1, Acts x. 38, John iii. 34, where the unc-
502 THE HOLY SPIRIT COMPARED TO OIL OF GLADNESS: [BOOK ft
tion of Christ as Kang and Priest, is treated of. Hence conies the derivation of the name
of our Saviour, who is called man X/>/roy, Unctus, Anointed, John i. 25, and iv. 25, te
|X, by way of eminency. BeKevers, in a measure, are made partakers of this u nc .
tion, who by true faith adhere to Christ the chief Head.
METAPHOR. PARALLEL.
I. Oil is of a softening and molli- I. The Spirit softens a hard heart, assaiigeth
fying nature, a sovereign good for all and brings down those obdurate and hard swel-
hard tumours in the body.* The pro- lings of pride and vain glory, which naturally are
phet complains, that the sores of in the souls of men and women, making them
Judah were not mollified with oint- willing and pliable to the will of God.
ment, Isa. i. 6.
II. Oil is of a healing nature, the IL The Spirit opens the heart, and searcheth
Samaritan poured <,0il and wine into into every corner thereof, it is said to search all
the man's wounds who fell among things : there is no sin nor secret corruption, but
thieves, Luke x. 34. Oil searcheth it will find it out ; and when it hath softened and
into the bottom of wounds. mollified the heart and conscience, it doth in a
gracious manner heal it.
III. Oil, Pliny saith, is contrary to III. The Spirit is contrary to Satan that old
scorpions, and in a wonderful manner serpent, and all the cursed and killing venom and
expels dangerous venom and poison, poison of sin, and doth wonderfully expel and
that may accidently be taken into the purge it out of the soul, when God is pleased to
body ; it secures the vitals from the give a suitable measure thereof ; it secureth from
penetrating insinuations thereof, which the insinuations of sin, and it will cause a man to
else would seize upon and destroy vomit it up by unfeigned repentance, by which
them. means, the life of the soul is preserved : for if by
the operation of the Spirit, sin is not vomited up,-
death will certainly follow. " Except ye repent,
ye shall all likewise perish," Luke xiii. 3. " For the flesh lusteth against the Spirit, and
the Spirit against the flesh, and these are contrary the one to the other," Gal. v. 17.
IV. Oil will hardly, if at all, mingle IV. The Spirit of God will never mingle, nor
or incorporate with other liquid become one with the flesh; the Spirit is from
things : it is observed, put it into above, and ever endeavours to be uppermost, in
what you please, it will not be kept what heart soever it is, it will not be under the
under, but will get uppermost. -f- command' of sin nor Satan. " Walk in the Spirit,
and ye shall not fulfil the lusts of the flesh."
V. Oil warmeth, comforteth, and V. The Spirit wonderfully revives, comforteth,
refresheth the body, it being anointed and infuseth spiritual warmth and heat into the
and bathed therewith. J soul of a believer, when he is anointed with it ;
and indeed nothing else will refresh, enliven and
warm the inward man : hence it is compared to fire, and called the Spirit of life, and blessed
Comforter, Acts ii. 3, 1 Thess. v. 19, Kev. xi. 11, John xiv. 16.
VI. Oil cannot be dried up by the VI. The Spirit cannot be dried up by the heat
heat of summer, as water and other . of persecution, nor the scorching beams of Satan's
liquid things will; it will keep and temptations, that will live and abide the same in
maintain its being against the scorch- the souls of sincere converts, losing none of its
ing heat of the sun. gracious influences and operations. " And I will
pray the Father, and he shall give you another
Comforter, that shall abide with you for ever," John xiv. 1 6. See Comforter.
VII. Oil, according to Pliny, VII. The Spirit cleareth the eyes of .the un-
cleareth the eye-sight mightily, and derstanding, it is called eye-salve, and from
disperseth mists and clouds that cause hence the apostle prayeth for the Ephesians,
dimness in the same. " That the God of our Lord Jesus Christ, the
Father of glory, would grant them the Spirit of
wisdom and revelation in the knowledge of him, that the eyes of their understanding being en-
* Plin. lib.xxiii. p. 160. f Venip, $ Plin. p. 432.
B OOK H.] TH E HOLY SPIRIT COMPARED TO OIL OF GLADNESS. 503
lightened, they might know what was the hope of his calling," &c., Eph. i. 17, 18. Clouds
and mists of darkness are upon the eyes of all that have not received the Spirit, so that
cannot behold things afar off. . .
METAPHOE. PARALLEL.
"VIII. Oil is excellently good to VIII. The Spirit of God is the only remedy
open obstructions, and help them who for all obstructions of the inward man, those that
cannot breathe freely.* scarce breathe or pray at all, by receiving a mea-
sure of the Spirit, breathe out freely their desire
to Almighty God : " Likewise the Spirit helpeth our infirmities : for we know not what
we should pray for as we ought, but the Spirit maketh intercession," &c., Eom. viii. 26.
'No man can say Jesus is Lord, but by the Holy Ghost," 1 Cor. xii. 3.
IX. Oil is a fat and feeding sub- IX. The Spirit feeds the soul, yea, it makes it
stance, it is a very nourishing thing, fat and well-liking ; nothing nourishes comparable
it is thought there is nothing more to the Spirit ; the word and ordinances of God,
wholesome to the body of man. are but dry bread to it : this is the chief of those
fat things full of marrow, by which God feasts,
and makes fat the bones of his saints, Isa. xxv. 6, Ivin. 11.
X. Oil eaten with some other X. The Spirit of God being received and
things that have some hurtful qua- lived upon, the abundance of the things of this
By, maketh them very good and nou- world, that have in them by means of sin, some
rishing, whilst others who eat them hurtful and surfeiting quality, are made hereby
without Oil are surfeited thereby very good and profitable to believers ; but for
want of the Spirit's seasoning and sanctifying, they
become deadly and destructive to wicked men, their table, bed, and all they enjoy are
made snares to them. " Take heed to yourselves, lest at any time your hearts be over-
charged with surfeiting and drunkenness, and the cares of this world," &c., Luke xxi. 34.
XI. Oil, naturalists tell us, is XI. The Holy Spirit is of exceeding great use
good against shaking, tremblings, against all tremblings and convulsions of the
and convulsions, which many are soul in evil times, it frees the godly from all
troubled with, so that on a sudden slavish fears, which shake some men for want of
sometimes they fall down and foam it, out of their faith, honesty, and religion ; and
at the mouth.-]- it keeps sincere ones steadfast and immoveable,
from being shaken by false doctrine and lying
spirits ; which have troubled many with strange convulsions, shakings, and tremblings in
this nation j so that, as my author saith, they have even foamed at the mouth, when
quakerism first came up amongst us.
XII. Oil was made use of under XII. The Holy Spirit is made use of by the
the law, in cleansing him who had Lord Jesus Christ, our heavenly High-priest, in
the plague of the leprosy. " The cleansing the leprosy of sin, he puts it into, or
priest was to put oil on the tip of upon, every faculty of the inward man, the
Ms right ear, and upon the thumb will, the affection, the understanding, the con-
pf his right hand; and the remnant of science, the head, the hand, the heart, the
"upon his head," Lev. xiv. 17, 18. whole soul is anointed therewith, before it be pro-
nounced clean by the Lord. " I will put my Spirit
within you, and you shall be clean from all your
nlthiness." " 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," Ezek. xxxvi. 25, 26, 27,
John xv, 3, and vi. 63.
XIII. Oil is used for lamps, XIII. The Spirit of God is that spiritual Oil,
whereby they burn long, and .give that the wise virgins took in their vessels and in
"ght to them that are in the house, their lamps, by which means they were accepted
the use whereof is very well known by the bridegroom ; and the foolish for want of
to & U. it, their lamps of profession went out, and they not
suffered to go into the wedding-chamber, Matt,
xxv. 8, 10.
* Pliu. lib. xiiii.p. 162. t ibid.
504
THE HOLY SPIEIT COMPARED TO OIL OF GLADNESS.
[BOOK
n.
METAPHOR.
PARALLEL.
tue ; the virgins that were prepared
for the Persian Mug, used ointments
to make them fair, for six months
space they used sweet odours, and six
months Oil of myrrh. This Oil, na-
turalists say, hath a beautifying qua-
lity, and fetcheth wrinkles out of the
skin. David speaks of Oil, saying,
it makes the face to shine.
XIV. Oil hath a beautifying vir- XIV. The Holy Spirit hath an excellent bean-
tifying quality, . there is no scar, spot nor defor-
mity 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 ; it will
make a Blackmoor white and beautiful, fetches
out those wrinkles and foul stains and spots
that naturally are in the souls of men and wo-
men ;. it takes of Christ's beauty, and puts it
upon the soul, and so places a shining lustre upon
the inward man. " Thy beauty, for it was perfect
through my comeliness, which I had put upon thee," &c., xvi. 14. How glorious and
beautiful to be hereby ? " And all that sat in the council, looking steadfastly on Stephen,
saw his face appear as if it had been the face of an angel," Acts vi. 15.
XV. There are some men that XV. There are some, nay many men in the
cannot endure Oil, they love it not, world, that love not, like not the Spirit, they
will not be persuaded to put a little are naturally so averse to it, that they will not
into their mouths, they are naturally be persuaded to make trial of it ; they cannot be-
averse to it. lieve there is any sweetness, benefit, or savour in
it. " The natural man receiveth not the things
of the Spirit of God, for they are foolishness unto him ; neither can he know them, be-
cause they are spiritually discerned," 1 Cor. ii. 14.
XVI. The joints and limbs being XVI. The Spirit is good to strengthen the
anointed with some sort of Oil, it will 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,"
Heb. i. 9. Moreover every minister of tlie Gospel
must be anointed therewith, or he is not accepted
of God.
very much strengthen them, and
make a man more agile, nimble and
fit for motion.
XVII. The priests, kings and pro-
phets under the law, were anointed
with Oil.
METAPHOR.
I. Other Oil is of an earthly
extract, and several sorts of it are
prepared and made fit for use by the
art and wisdom of man, being ex-
tracted 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 sweet scent, may
not be medicinal.
III. Oil will not last long, its
virtue is soon gone, it quickly decays
and becomes unsavoury.
DISPARITY.
I. THE Spirit is from above, and without be-
ginning, " Flowing from the throne of God and
the Lamb," Rev. xxii. 1. But the Comforter,
even the Spirit of Truth which proceedeth from
the Father, he shall testify of me," John xv. 26.
II. The Spirit hath all excellent qualities in
it ; it will not only beautify and perfume, but it is
also a sovereign good for healing all distempers of
the soul : what rare property is there in any sort
of Oil, but the Spirit in an heavenly manner far
excels it.
Ill The Spirit abides the same, never cor-
rupts, nor loseth its virtue, it lasteth from ever-
lasting to everlasting.
INFERENCES.
I. From hence we may see the excellent nature, properties, and usefulness of the Spirit-
II. It may move and stir us up to pray to the Father for fresh anointings.
III. Let us ascribe all tenderness and brokenness of heart, to the mollifying virtue of
this precious Oil.
IV. When ye see choice and excellent Oil, think seriously on the Holy Spirit.
V. Labour to get much of it in your vessels, lest your lamps go out, and you go to
buy when too late.
BOOK II.] THE HOLY SPIRIT THE EARNEST OF THE SAINTS, ETC. 50,5
T HE HOLY SPIRIT THE EARNEST OF THE SAINTS
INHERITANCE.
After ye believed, ye were sealed with the Spirit of Promise ; which is the Earnest of ou
Inheritance," &c., Eph. i. 13, 14.
METAPHOR. PARALLEL.
I. An Earnest is usually part of I. The Holy Spirit, viz., the gifts, graces, and
the best things which are in com- operations thereof, is part of the best things which
jnon use and estimation among the great God, in this world, gives unto his dear
men; as gold, silver, &c. children.
II. An Earnest imports some II. The Earnest of the Spirit doth also denote,
thing bought or sold, as also an as is observed by some, that spiritual bargain
agreement, or consent between which is made between God and a believer. The
two parties, for the confirming of Lord in a solemn contract, requires of us our
some contract or promise, which whole soul, life, strength, the best we are, and
before was not settled. 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, to wit, his Spirit, and we
receiving of it, show our assent and consent to the contract, to serve the Lord and become
his for ever, Bom. xii. 2, 1 Cor. vi. 19, 20.
III. An Earnest is given as a III. The Spirit is given by the Father to be-
pledge of some future good thing, lievers as a pledge or Earnest of the blessed inhe-
purchased or promised to a person. ritance, which Christ purchased by his blood for
them, and upon the account of his own free
grace is promised to them. " Who hath also sealed us, and given us the Earnest of the
Spirit in our hearts," 2 Cor. i. 22.
IV. An Earnest oftentimes of a IV. The Spirit which God giveth to believers,
great bargain or purchase is a consi- as the earnest of eternal life, is a great sum,
derable sum, twenty or thirty or that which is of considerable value ; the pur-
pounds, sometimes more hath been chase being infinite or invaluable, it is meet the
given in Earnest of an inheritance ; Earnest should bear some proportion to it ; who
an Earnest is commonly propor- is able to account or reckon up the worth of the
tioned according to the worth or Spirit of God, which is the Earnest of the saints
value of the purchase. inheritance ? We may judge of the value and
excellency of it by the fruits thereof, which are
" Love, joy, peace, long-suffering, gentleness, faith, meekness, temperance," &c., Gal. v.
22, 23. One particular fruit of the Spirit, viz., peace, is such an inestimable jewel, that
the apostle saith, " It passeth all understanding," Phil. iv. 7.
V. An Earnest is that which con- V . The Earnest of the Spirit which God hath
firms or makes sure a bargain or given to his people, confirms that mutual con-
contraet between two parties, by tract and agreement which is between him and
the means of which each claims his them : God hereby claims a new covenant -right
own interest and property. to believers, and believers claim interest and
property in God. " Hereby we know that we
dwell in him, and he in us, because he hath given us of his Spirit," 1 John iv. 13.
VI. An Earnest puts a bar to VI. The Earnest of the Spirit prevents Satan
any w }j O -would unjust]y stop, dis- from stepping in to break and make void the spi-
aunul, or make void the covenant ritual bargain, or contract between, the soul and
agreed upon. the Lord Jesus Christ. A saint can by this means
say, I have received Earnest of God, I am not
mine own, I have agreed, covenanted, and sold myself to him. " Depart from me, ye evil-
doers ; for^I will keep the commandments of my God," Psal. cxix. 115. " The Lord
rebuke thee, Satan," &c., Zech. iii. 2. And hereby God looks upon himself concerned to
secure and make sure of the soul to preserve his right and interest he hath in his people
against all enemies, that he may not lose his bargain.
VII. An Earnest confirms a bar- VII. The Spirit confirms the covenant of
gain, so that it gives assurance to grace so to* believers, that it gives them an as-
3 T
5C6
THE HOLY SPIRIT -THE EARNEST OF THE SAINTS, ETC.
[BOOK IL
METAPHOR.
PARALLEL.
him that receives it, of the inheri- surance of eternal life and glory to come ; hence
tance or purchase of whatsoever it is it is called, " The Earnest of the saints inheritance
until the redemption of the purchased possession "
Eph. i. 14
VIII. The gifts, influences, and graces of the
Holy Spirit, though they are in themselves of
great worth and value, and accordingly greatly
prized by the godly ; yet not to be compared to
the full fruition .of 'God and the glorious inheri-
tance which the Spirit is given as the Earnest of.
IX. The Spirit which is the Earnest of glory
- A 1 . I * _ /* , 1 , _^ J
in Earnest.
VIII. An Earnest, though it may
be in itself, 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, is given to believers for their present profit-
to confirm, a bargain ; so the person God's infinite favour bestows grace, peace, joy,
that receives it, immediately enjoys and the like, whilst saints are in this world : and
it, he hath it in hand for his present indeed it is upon this Earnest-money they live,
profit and advantage ; and many and it is so much as is sufficient to bear all their
times a man hath nothing else to live charges, and defray all their expenses till they
upon till he receive the whole sum,
but the Earnest-money.
X. There is always some dis-
tance of time between the laying
down of the Earnest of an inheri-
tance, and full enjoyment of it, or
entering into the possession thereof.
receive the everlasting kingdom, 1 Cor. xii. 7
Gal. v. 22, 25.
X. There is also a distance of time between
the saints receiving the Spirit, which is the Earn-
est of that glorious inheritance, and the full
possession of it. They receive the Spirit as the
Earnest when, or soon after they believe, the time
when they receive the inheritance is not tiU they
die, and not the full fruition or perfect enjoyment of it till the resurrection : " Henceforth
is laid up for me a crown of righteousness, which God, the righteous Judge, will give rue
at that day," &c., 2 Tim. iv. 8.
METAPHOR.
DISPARITY.
An Earnest among men is usu-
I.
ally a certain sum, either more
or less, of gold or silver, which are
but corruptible and earthly things.
II. The best and greatest pur-
chase an Earnest among men is giv-
en for, -consists 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.
I. 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 operation, gifts, and graces
thereof.
II. The Holy Spirit is the earnest of " An in-
heritance, incorruptible, and undefiled, and that
fadeth not away, reserved in heaven for us," 1 Pet.
i. 4. " Be thou faithful unto death, and I will
give thee a crown of life," Eev. ii. 10.
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 thereby : " Godliness is profitable to all things,
having the promise of the life that now is, and that which is to come ;" it is great gain, 1
Tim. iv. 8.
IV. 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, and none is able to pluck them
out of my Father's hands," John x. 29.
V. The spiritual Earnest is given by the Fa-
ther, upon the account of Christ's purchase, un-
to believers. The Lord Jesus bought the iflhe-
IV. Sometimes the purchaser
loses his Earnest, by flying from
the bargain, and so never has the
inheritance.
V. Amongst men, the Earnest of
an inheritance is given by the pur-
chaser to the seller, and he expects
BOOK
THE HOLY SPIRIT THE EARNEST OF THE SAINTS, ETC. 507
something of equal worth for that ritance, and received the Earnest of it for us, as
lie parts withal for it. Mediator, who freely gives it to us ; out of his
own good will he bestows it upon us, as an as-
surance of the full possession of eternal life.
VI. An Earnest among men is VI. The Lord giving his Spirit as the Earnest
given by the purchaser, with an in- of future blessings, designs (it is acknowledged)
tent or design to advantage himself his own glory thereby ; but chiefly the profit
thereby ; it is chiefly his own will be ours : it was our good, our advantage
interest and profit which, he aims Christ designed and aimed at, in dying for us, in
at in this action. giving his Spirit to us.
INFERENCES.
I. What admirable grace and favour is here ! Did God give Christ to die for us,
to redeem us from sin and wrath to come ? and did he receive the Holy Spirit as Mediator,
to give it unto us, the Earnest of that purchased possession ? Let this be to the praise of his
glory. Christ purchases that we might possess. Others purchase that thay may inherit
themselves, and give Earnest to make sure of the estate to themselves ; but the Lord
Jesus needed not to do so, he was Heir from everlasting, and all that he did as a Me-
diator was for us, to enrich and make us happy and blessed for ever.
II. If God hath 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 then*
own, they are " Bought with a price," 1 Cor. vi. 19, 20 ; and they have consented to this
holy contract, by taking an Earnest from his hand. It is great injustice to deprive or
keep back any part of a lawful bargain from the buyer, especially when he hath given
Earnest for it.
III. This shows what certain hopes and good assurance a godly man hath of eternal
life: it is bought or purchased for him, it was given by promise to him, the promise is
sealed ; nay, more than this, he hath received a pledge or Earnest of it. What little
ground is there then for any soul to despond, or doubt of the eternal inheritance ? The
holy God deals with us after the manner of men, about the great concerns of another
world ; the bare promise of God would be security enough, we need not require a seal of
an Earnest of him. how doth divine goodness condescend to poor creatures, that the
Heirs of promise 'might have strong consolation ? Heb. vi. 18.
IV. -From hence believers may learn to repel and withstand the temptations of Satan.
" Simon," saith our Saviour, " Satan hath desired to have you," &c., Luke xxii. 31 ; but
might not Simon (and so consequently every true Christian) say, I am not mine own, thou
cornest too late, Satan, I have received Earnest of a better estate, of a better kingdom than
thou hast ; I have given up myself to Jesus Christ, and he hath taken possession of me by
his Spirit, that I might possess and -enjoy him to eternity.
V. And let sinners, who would have an interest in God, and enjoy this eternal inherit-
ance, 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 hi God, after they heard the word
of truth, the Gospel of their salvation : " In who'ja (saith the apostle) after that ye be-
lieved, ye were sealed with that Holy Spirit of promise : which is the Earnest of our in-
heritance, until the redemption of the purchased possession, to the praise of his glory,"
Eph. i. 13, 14.
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 com-
aiandmeuts, John xvi. 15, 16. If this be done in truth and sincerity, you shall certainly
receive the earnest of future happiness, as well as others.
VI. Those that would have a trial of their estates and conditions, who desire to know
whether they have received the -Spirit of God or not, may read the metaphor where the
Holy Spirit is compared to a Seal. Nothing is more needful ; all may see from hence to
make sure of the Spirit : take heed you be not mistaken about it, &c.
And let them that have received it, live upon it. Such need not fear wanting any
good thing ; this Earnest-penny will, as hath been shown already, defray all their charge
Whilst they are in this world. It is a great sum ; God gives like himself, and answerable
to that inheritance prepared and purchased for believers.
3 T 2
508 THE HOLY SPIRIT COMPARED TO A SEAL. [jBOOK II.
VII. What fools are they that slight and despise this Earnest ? God offers men in the
Gospel everlasting life, and to assure them of it, promises them, if they will come to his
terms, to give them his Spirit as the .Earnest thereof; " Turn you at my reproof; behold,
I will pour out my Spirit upon yon>l will make known my words unto you," Prov. i. 23'
THE HOLY S P I B I T COMPARED TO A SEAL.
" In whom ye also trusted, after that ye heard the Word of Truth, the Gospel of your Sal
vation ; in whom also after that ye 'believed,, ye were Sealed with that Holy Spirit of
promise," Eph. i. 13.
" And grieve not the Holy Spirit of God, whereby ye are Sealed unto the day of Redemp-
tion," Eph. iv. 30.
A Seal is an instrument fitted to make an impression or mark, by which a man knows the
thing done, whatsoever it be, to be his own and not another's act ; as also to ratify and
make authentic bonds, covenants, &c. And to open this metaphor of believers being sealed
by the Holy Spirit, these things are meet to be noted.
1. The letter written, or the vessel filled with treasure, every true Christian.
2. The wax appointed to the Seal, and that is the heart, the relenting and pliable heart
of a sinner, Heb. x. 16.
3. The Sealer, that is, as some conceive, the Father, or the Lord Jesus Christ ;
others more immediately the Holy Spirit, or third Person of the Trinity.
4. The Seal, as some understand, is the Word of God, others the Spirit ; we include
both jointly considered.
5. The Sealing or active impression, is the act of applying the Word in the ministry o
the Gospel, by the help of the Spirit, to the soul. *
6. The print or passive impression, or image of the Seal left in wax, is called the
image of God, or knowledge, faith, love, truth, holiness, &c., which are originally in God,
and communicated to us by the Word and Spirit from him.*
7. The end of Sealing, which is secrecy, property, and security, which things will
appear more fully in opening the Metaphor.
METAPHOR. PARALLEL.
I. A Seal (especially if it be the I The Holy Spirit is the King's Seal, the
king's Seal,) is highly prized, and glorious King of heaven and earth, and therefore
very carefully kept. is highly valued and prized by every true Chris-
tian.
II. A Seal makes an impression II. The Holy Spirit makes an impression on
in the wax like itself, or leaves a the heart, there is in a believer a similitude, a
resemblance of it. likeness or resemblance of God ; every saint hath
the image of the Spirit upon him, he is holy, harm-
less, heavenly, &c.
III. Before the Seal can make III. Before the Holy Spirit Seals any person to
an impression, the wax must be the day of redemption, the heart is broken, sof-
melted, or made pliable, soft, .and tened, and made pliable by the word, and power-
fit to take it. ful operations of grace, and so made fit to take
that heavenly impression. And thus you have
David speaking, "I^arn 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 Seal alters the form of IV. The Spirit makes a change upon the soul
the clay it is set or stampted upon. of a man or woman that receives the impression
A piece of clay is a rude lump, of it, it alters every faculty, and puts a new
without form or figure, saith Mr. form or figure, as it were, upon it. Man natu-
Caryl ; but if you take a Seal and rally is a rude lump, a gross and confused piece,
stamp upon it, that clay receives any by reason of sin, till the Spirit stamp upon
figure, or coat of arms, that is en- or infuse into him new habits.
graven upon it, Job xxxviii. 14.
* Wilson.
BOOK
THE HOLY SPIKIT COMPARED TO A SEAL.
509
METAPHOK.
PARALLEL.
V. A Seal is to confirm and
make sure bonds, contracts, or
covenants that are made between
inan and man. If an honest man
make 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 give it under his hand-
writing, he concludes he is more
sure ; but if the writing, covenant,
or promise be sealed, it is as firm,
and as sure as he can desire to have
it.
VI. A Seal is used to distinguish
or differ things one from another,
whereby property is known and se-
cured ; a merchant knows his goods
from other men's by the Seal or mark
he sets upon them.
VII. A Seal is used to confirm
and make laws authentic; till they
have the king's Seal stamped upon
them, they oblige not the subject to
obedience.
V. The Holy Spirit confirms and makes sure
covenant and promises of God to believers,
Psal. xxii. 24. God hath not only made gracious
promises to them, of pardon, peace, and eternal
life, &c. But he hath left these promises
written in the holy scriptures ; and not only so,
but such is his great love and kindness to them,
he hath given them his Seal, they have his pro-
mise, his word, and his Spirit also, that they
might not doubt of the truth and stability of his
covenant, 2 Cor. i. 22. " W are his witnesses
of these things, and so is also the Holy Spirit,
whom God hath given to them that obey him,
Eph. i. 13, Acts v. 32.
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 reinaineth sure, having this Seal, The Lord
knoweth them that are his," 2 Tim. ii. 19. " If
any man hath not the Spirit of Christ, he is none
of his," Rom. viii. 9.
VII. The Holy Spirit is the broad Seal of
heaven, by which all the laws and institutions of
the Gospel were ratified and confirmed, with signs
and wonders in the primitive times; by which
means they come to be authentic, and everlasting
laws, obliging all men to obedience ; and all laws
of spiritual worship, traditions, and institutions, enjoyed by any potentate, assembly, or
council whatsoever, that were not thus Sealed or witnessed to, are utterly to be rejected,
Mark xvi. 20, Heb. ii. 3, 4.
VIII. The Spirit secures, preserves, and keeps
safe all true believers, from the danger they con-
tinually are exposed to, from sin, Satan, and the
ensnarements and mischiefs of this evil world.
Satan, nor wicked men, must not, cannot destroy
the servants of God, because of the mark or
Seal he hath set upon them. " Set a mark upon
the men that mourn," &c. saying, hurt not the
earth, &c., till we have sealed the servants of our
God in the forehead," &c. " And it was commanded them, that they should not hurt
the grass of the earth, neither any green thing, neither any tree, but only those men,
which have not the Seal of God upon their forehead," Ezek. ix. 4, Eev. vii. 3, and ix. 4.
IX. A Seal many times is IX. The Spirit is oftentimes counterfeited by
counterfeited by ill men, they en- Satan, who transforms himself into an angel of
light, as do his ministers, as if they were the
ministers of righteousness ; hence they pretend
to light, spirit, and holiness, and beguile the
ignorant and unwary souls to their eternal ruin.
X. The Holy Spirit hath hid or Sealed up
some things from some men ; " Bind up my tes-
timony, Seal the law amongst my disciples," Isa.
viii. 16. Many things are hid from saints them-
selves, in dark and mysterious prophesies in the
holy scripture. " Seal up those things which the
seven thunders uttered," &c. Yet in due time
those things shall be revealed, and not only so,
but the saints of God themselves, by the Spirit
are such a sealed and hidden people, that but
a very few can ran 1 and understand them, though
VTH. A Seal is used to secure,
preserve or keep safe several
thkgs, which otherwise might be
spoiled, run out, and become
good for nothing. Things that
we would not have any to touch,
nor meddle with, we set a Seal
upon.
deavour 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 know-
ledge of things ; if a man have any
thing to write unto his friend that
he would not have others know, he
seals up his letter, upon the account
of secrecy, though it is likely after-
wards, in convenient time, those
things so concealed are discovered.
510 THE HOLY SPIRIT COMPARED TO A SEAL. [BOOK Ij
legible to be read of all the chosen and elect seed, and heirs of promise, and in that great
day they shall be known to all the world.
METAPHOR. DISPARITY.
I. A SEAL among men, after a I. THE Holy Spirit having once made a gra.
bond or covenant is sealed therewith, cious and glorious impression in the soul of a
may be defaced or broken, and there- man, neither devil, nor any other enemy can ever
by the said bond or covenant may by all their strength and skill utterly deface, tear
lose its virtue, efficacy, and not be or break it, so as to make the covenant of grace
deemed good and authentic in law. to lose its virtue and become of none effect to the
soul ; hence believers are said, " To be sealed to
the day of redemption," Eph. iv. 30.
II. A Seal among men can make II. The Spirit is not only the Seal, but the
no impression without a hand, or Sealer, he makes the impression, needing no
one to seal therewith. other, and also is the Seal by which the impres-
sion is made.
III. A Seal is an instrument . III. The Spirit is an uncreated being, or an
made by the hand of some artificer immortal substance, and makes a divine and hea-
of earthy matter or substance, and venly impression in the mind or soul of a man or
makes only a human or external im- a woman, which by the operation of God's grace
pression. is made pliable and meet to receive it.
IV. A Seal may be lost, or grow IV. The Spirit can never be lost, grow old,
old and defective, and so make no be wore out, or become defective so that the
perfect and clear impression. . impression it now makes, is the same in every re-
spect with that it made five thousand years ago.
INFERENCES.
I. FKOM hence we may perceive by whom the change and difference is made, which
is in any person. Man is born in sin, and rather resembles Satan, and bears his image,
than the character and likeness of God. until the Holy Spirit stamp a new and heavenly
character upon him, or infuse a spiritual habit into him. " "Who makes thee to differ from
another, or what hast thou, which thou hast not received ?" &c.
II. It may serve to stir every one up, to examine their hearts, whether they have re-
ceived 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," Kom. viii. 5. But we all
with open face, beholding as in a glass, the glory of the Lord, are changed into the same
image, from glory to glory,. even as by the Spirit of the Lord," 2 Cor. iii. 18.
HI. For further trial take these few notes following.
1. Were your hearts ever humbled in the sense of sin, broken in pieces, melted, made
soft, and pliable to receive the seal ? The heart of man naturally is hard and obdurate,
and will not take the spiritual impression.
2. Did the Spirit ever set home, and seal any promise in particular, or promises in
general upon your hearts, so that you can say with the prophet David, " Lord remember
the word unto thy servant, upon which thou hast caused ine to hope ?" Psal. cxix. 49. The
Ephesians are said " To be sealed with the Spirit of promise," Eph. i. 13.
'6. Are you formed into the likeness and image of the Spirit? There is in that
soul that is sealed by the bpirit, a certain impression of divine light; former dark-
ness flies away, and the eyes of the understanding are enlightened, the soul sees an
excellency in God, and Jesus Christ, a transcendent beauty in divine objects, and values
the knowledge of Jesus Christ and him crucified, above all the things in this world. Phil-
iii. 212.
4. Are you holy, heavenly, spiritual ? Are there principles of true piety and godliness
wrought in you ? Do you love God because he is holy, and love his word because of the
purity of it? Do you breathe and pant after a further conformity and likeness to
Mm?
5. Is thy heart washed from its filthiness ? If thou art not cleansed from thy for-
mer wickedness, and swinish nature, thou mayest assure thyself thou hast not the
Spirit of God in thee, thou are far from being sealed therewith. It is by the virtue of
those promises that are imprinted upon the soul by the Holy Ghost, that a man comes to
" Cleanse himself from all filthiuess of the flesh and spirit, and to perfect holiness in the
fear of God," 2 Cor. vii. 1.
.] THE HOLY SPIRIT COMI' ABED TO A RIVER. 511
6. Doth not thy heart condemn thee, for allowing thyself 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 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
liim in this world, as well as to live with him in the world to come ; to be holy here, as
W ell as to be happy hereafter ; then the Spirit witnesses for him : hut if otherwise, it
witnesses against him, and his own spirit condemns him.
IV. Moreover, this may inform sincere Christians to their unspeakable joy, how
firm and sure the covenant of grace is to them. " They are sealed with the Holy Spirit
unto the day of redemption ;" they are marked for heaven, and cannot lose their title
to the eternal inheritance, because- they cannot lose the Seal of it: as they have received
the earnest of it, so they have the witness and seal of it, that it might be every way firm
and sure to them.
V- Let all who possess the Gospel, and pretend to the Spirit, strive to get this Seal.
It is not enough to read of the covenant of G-od, and to have some external knowledge of
it, and dispute about it : but labour to get it Sealed to you by the Holy Spirit.
VI. If the 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, clamour, 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 herehy you will not grieve the Holy
Spirit, whereby you are Sealed unto the day of redemption.
Lastly, Take heed Satan does not deceive thee with a counterfeit Seal. Many are
confident they have the Spirit, light, and power, when it is all mere delusion. The Spirit
always leads and directs according to the written word : " He shall bring my word,''
saith Christ, " to your remembrance." Some men boast of the Spirit, and conclude they
have the Spirit, and none but they, and yet at the same time cry down and vilify his
blessed ordinances and institutions, which he hath left in his word," carefully to be obser-
ved and kept, till he come the second time without sin unto salvation. .
THE HOLY SPIRIT COMPARED TO A RIVER.
" There is a River, the streams whereof make glad the city of God,'" Psal. xlvi. 4.
He that believeth, out of his belly shall flow Rivers of living water," John vii. #8.
And he showed me a pure River of water of life, as clear as crystal, proceeding out of
the throne of God, and the Lamb."
METAPHOR. ' PARALLEL.
I. Eveiy River hath a proper . I. The Holy Spirit is said to proceed from
head or fountain, from whence it doth the Eather : " But when the Comforter is come
proceed. whom I will send unto you from, the Father, even
the Spirit of truth, which proceedeth from the
Father, he shall testifv of me," John xv. 26. " It proceeds out of the throne of God,
and the Lamb," Rev. xxii. 1.
II. A river hath much water II. The Holy Spirit is called a River, not a
111 it, a cistern or vessel will con- cistern, not a vessel, to denote that fulness of the
tain but small quantities ; some Ri- water of life which is in it, the abundance of
vers contain abundance, and can heavenly blessings that flow from it; all the
Qever be emptied. godly in all ages, from the beginning of the world,
have heen supplied from this River : thousands,
and tens of 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 add, our
blessed Saviour received it without measure : and yet the river is as full as ever in itself,
tohere is no emptying of it.
512 THE HOLY SPIRIT COMPARED TO A RIVEB. ' [BOOK U.
METAPHOB. PABALLEL.
III. A Kiver lieth open and free III. The Holy Spirit is a Kiver that lieth open
to all: every man that passeth. by to all poor sinners: whoever will, may come to
mates use of a River, if he need these waters ; none are forhidden, no restraint
it. Fountains or conduits are is laid on any soul that desires to have them : " I
many times sealed, or locked up, will give freely to him 'that is thirsty, even the
and it is hard to come at water waters of life," Eev. xxii. 17, " Ho every one
out of them ; but a River doth that thirsteth, come, to the waters, &c., Isa. lv. 1.
freely send forth, its streams, that
run continually, never cease day nor night.
IV. Many Rivers are very deep, IV. This spiritual River is wonderfully deep,
Although in some places they may there is no searching out the depths thereof. " Who
be so shallow, as that a man may knows the mind of the Spirit, but he that search-
wade in them ; yet in some other eth all things," Rom. viii. 27. The purposes, de-
places they are mighty, deep, and crees, and secret ways of the Spirit, are unknown
dangerous, so that none dare ad- to men in many respects, though some of his
venture into them : hence marks and ways, influences, and operations are discernable.
bounds are many times set up to give Believers may adventure a little way, as far as
notice. 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. A River is the proper element V. The Holy Spirit is the proper element of
of fishes, and many living creatures ; all true believers ; thej T ' are born by the Spirit,
they are produced by it, and live in live by the Spirit, and walk in the Spirit. Mi-
it, nisters are fishers of men, John iii. 5, Gal. v. 26.
See the parable of the Net.
VI. A River is good to wash VI. This River is good to wash, purge, and
in, to cleanse, purge, and carry away carry away filth, and all abominable pollution of-
filth, and noxious pollution. sin, both in souls, churches, and nations, where
the water of this River runs : " Such were some
of you, but ye are washed, but ye are sanctified, bnt ye are justified in the name of the
Lord Jesus, and by the Spirit of our God," 1 Cor. vi. 11.
VII. A River hath its banks to , VII. The Spirit hath its proper bounds, and
keep it in its proper bounds, and make always runs in its spiritual channel, viz., the word
it run into its own channel, by which and ordinances, God's public and private worship :
means people know whither to go, and thither all must have recourse, that would re-
if they would partake of the benefit ceive the precious and glorious blessings and be-
of its waters. nefits thereof; if you would have these sacred
waters, you must observe the channel where this
River runs : " Where I record ~my name,T will come unto thee, and will bless thee."
Acts ii. 1 5 ; when the disciples were assembled together, they met with the Spirit,
that being their duty,fand Christ's institution.
VIII. Some rivers overflow their VIII. This spiritual River hath several times
banks at some certain times, and overflowed, there being a redundancy of water
greatly enrich the soil, and make it in it. Great multitudes have been marvellously
fruitful ; as particularly, the ^River watered, and made fat and fruitful on a sudden,
Nile in Egypt. ' and shall again when the time is come. God
sometimes extends mercies and Gospel blessings
beyond his usual method; being a free agent, may if he please, anticipate his own
order. He hath promised to open Rivers in the desert : " And it shall come to pass
in that day that the Lord shall bear off from the channel of the River, unto the stream
of Egypt," Isa. xxvii. 12. God meets with some, as he met with Paul, who was run-
ning from him. The scripture speaks of a time, " When the knowledge of the Lord
shall cover the earth, as the waters cover the sea. In that day this River shall overflow,
and cover the whole world. There; shall be on every high mountain, and on every high
hill, Rivers and streams of water. I will open Rivers upon high places, I will make
the wilderness a pool of water, and the dry land springs of water." " Behold, I will do
a new thing, now it shall spring forth, shall ye not know it : I will even make a way in
the wilderness, and Rivers in the desert : the beasts of the field shall honour me, tlwi
BOOK II.]
THE HOLY SPIRIT COMPARED TO A RIVER.
513
and the owls; because I give waters in the wilderness, and rivers in the desert,
to my people, my chosen," Isa. xxx. 25, and xliii. 19, 20.
IX. The Holy Spirit is gloriously advantageous
for spiritual commerce and traffic. It is that
which, by the use of ordinances, conveys the
riches of heaven to dwellers here below: " He
shall receive of mine, and show it unto you ; he will
bring all things to your remembrance." It is the
Spirit that stores the city of God with all its di-
vine riches. There is no trading to heaven, but
by sailing in this River ; faith can do nothing with-
out it. If these waters do not run, our souls can
make no good return from the celestial shore. The
church, and every family of the godly, would soon
be starved, were it not for this heavenly and spiri-
tual River ; hence it is said to rejoice the righte-
ous: " There is a River, the streams whereof make glacl the city of God, the holy place
of the tabernacle of the Most High," Psal. xlvi. 4. By means of this River we often take
a voyage to our Father, and come to Jesus Christ, and daily in the word hear from them :
" For through him we both have access by one Spirit to the Father."
dragons
to give . .. _
JX. A River is profitable for
commerce, traffic, and naviga-
tion; it is the means of convey-
ance of the rich commodities of
one kingdom to another, and one
city to another: by which means,
people, cities, and nations are
greatly enriched. What a great
convenience is the River 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 swift-
ly, bear down all before them, are
so impetuous that they cannot be
stopped in their course and chan-
nel. A swift stream best washes
away ah 1 filth.
X. This spiritual River, as it is deep, so it is
very swift, though it be not always discerned to
be so by us, nor doth the stream indeed seem to
us to run always with a like motion. But when
God doth, as it were, open the flood-gates, then
it runs very swift, and is so. impetuous, that it
drives all clown before it : " Lord, said Saul, what
wouldest thou have me to do ?" Acts ix. 6. When God causeth its passage to be clear,
it bears down all opposition, carries away our slavish fears, our unbelief, our earthly-
n>indedness, and all consaltings 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. It is not in the skill of men or devils to stop this River, even the
the Spirit, in a person, church, or nation, when God opens the
strong operations of
sluices for it.
XL Some Rivers environ towns,
and are instead of other fortifica-
tions to them, making them, strong,
and hard to be taken.
XL This River is a believer's strength ; "Not
by might, nor by power, but by my Spirit, saith the
Lord," Zech. iv. 6. It is the church's sure forti-
fication : " When the enemy comes in like a flood,
the Spirit of the Lord shall lift up a standard
against him," Isa. lix. 19. Those that are environed by the Spirit, need not to fear the
stormings of men or devils, even those churches or souls, who enjoy the smooth and sweet
streams of this River.
XII. Those churches or souls, who enjoy the
blessed streams of this spiritual River, grow,
flourish, and bring forth much fruit. " He shall
be like a tree planted by the Rivers of water, that
bringeth forth his fruit in due season, his leaves
shall not wither," Psal. i. 1, 3. " They shall spring
up as among the grass, as willows by the water-
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 plant-
fid on heaths, and barren moun-
tains,
. wither and fade away in a courses," Isa. xliv. 4. " Blessed is the man that
time of drought. trusteth in the Lord, whose hope the Lord 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 the drought cometh, neither
shall cease from yielding fruit," Jer. xvii. S.
XIII. A River is very pleasant
and delightful, as well as profit-
able to them that dwell by it ; and
th ey can take their walks by the
sides thereof.
XHI. This spiritual and heavenly River yields
the church, and all true believers, much joy
and sweet delight ; no pleasures like those that
flow from the Spirit : " The fruit of the Spirit is
joy, peace," &c., Gal. v. 22. And sometimes when
3 u
514
THE HOLY SPIRIT COMPARED TO A RIVER.
[BOOK it.
they partake of these celestial streams, they are so delighted therehy, that they cannot
forbear breaking forth into singing : " There is a Eiver, the streams whereof make glad
the city of God," &c.
METAPHOR.
XIV. A Eiver carries, or con-
veys, by the help of boats, and
other vessels, many things and
persons, (whose purposes and in-
tentions are that way steered) into
the ocean.
XV. Sometimes a Eiver is so
still, calm, and quiet, that you
cannot discern any motion; and
then without mere human artificial
means, no ship, boat, or vessel
can sail or move along.
seem like vessels becalmed; no duty
ity in it, being only performed by
abilities.
XVI. Some Eivers divide one
country or nation from another.
XVII. After a great rain, a Ei-
ver rises higher, runs more swift,
by reason of the land-floods that
come down and run into it.
XVIII. A Eiver 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 Eiver and
running streams, is usually more
clear and savoury, than pools of
standing waters. A Eiver purg-
eth itself: and if a branch or
small stream run through a loath-
some ditch, it carries away the pol-
lution of it.
XX. The waters of a Eiver
are good to drink, and satisfy
thirst.
METAPHOR.
I. All earthly and elementary
Eivers have a beginning.
U. Other Eivers are fed by
springs or fountains, &c. They
have not their waters from them-
selves ; a Eiver is not the same
with the head or original from
whence it proceeds.
PARALLEL.
XIV. This spiritual Eiver, in the use of the
ordinances and appointments of the Gospel
will carry a soul, whose purpose and serious in'
tention is bent that way, to God, the Ocean of
all fulness, and into the great depths of ever-
lasting bliss.
XV. The Spirit of God sometimes seems not
to strive or move at all upon the hearts of men
and women, not only upon the wicked, of
whom God hath said, "My Spirit shall not always
strive with man," Gen. vi. 3, but also, the godly
themselves cannot sometimes perceive a visible or
sensible operation thereof. And then their spirits
or service performed hath any life or activ-
the strength of natural or acquired parts and
XVI. This spiritual Eiver divides the church
from the world, believers from unbelievers : "For
who maketh thee to differ from another ? and what
hast thou which thou didst not receive ?" 1 Cor. ix. 7.
XVII. After brokenness of heart, or a mul-
titude of unfeigned tears, and true contrition of
soul, how high do the waters of the Spirit rise ?
how doth peace and joy abound in the inward
man ?
XVIII. This spiritual Eiver carries and bears
up the weight of the whole church, which sails
like a ship along these waters ; and every saint,
notwithstanding all those heavy weights of sin,
and other unprofitable burthens, that are in and
about them, is sustained by these divine waters.
XIX. The Spirit is a pure stream, as clear as
crystal; its waters are sweet and savoury, and
wheresoever they come, they cleanse and wash
away all corruption, Eev. xxii. I. No man's heart,
though it be never so much polluted and foul,
like a stinking ditch, yet if a small stream or
branch of this Eiver be let into it, and hath a
free passage, but it will carry away all the filth
- and pollution thereof, 1 Cor. vi. 11.
XX. The waters of this Eiver are exceeding
good for the soul to drink, and nothing else can
allay or satisfy the inward thirst and desire there-
of, John iv. 13, 14.
DISPARITY.
I. This Eiver, the Spirit, is from everlasting
to everlasting, without beginning, and without
ending
II. This Eiver, the Spirit, is a fountain as
well as a stream; though it is said to proceed
from God, yet it is God himself. But Peter said
to Ananias, " Why hath Satan filled thine heart, to
lie to the Holy Ghost ? Thou hast not lied to man,
but to God," Acts v. 3, 4. " There are three persons
BOOK H.] . THE HOLY SPIRIT COMPARED TO A KIVER. 515
that bear record in heaven, the Father, the Word, and the Holy Ghost ; and these three
ar e one," 1 John v. 7. " The Spirit of the Lord hath made me," &c., Job xxxiii. 4. The
Spirit knoweth all things, showeth us things to come, 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 in.
III. Other Kivers 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
threatened the Egyptians, that he
would deal so with the Biver Nile,
Isa. *i. 15.
IV. The waters of natural Rivers
only cleanse and wash the body from
external filthiness.
V. Other Rivers may grow mud-
dy, foul, and unsavoury, the water not
good, nor wholesome to drink of.
VI. Other Rivers may be locked
up, or turned another way ; it is pos-
sible to turn the channel and course
thereof. Many Rivers have been
made to forsake their ancient currents.
This goodly River, which feeds Lon-
don, may be locked up, and turned
another way by an enemy.
VII. Other Rivers may be frozen
up ; though running streams do not
freeze so soon as standing waters, yet
sometimes they freeze also.
VIII. Other Rivers breed noxious
creatures of strange and different qua-
lities, creatures that will eat and de-
vour one another.
IX. The length, breadth, and
depth of other Rivers may be mea-
sured, and are of a small dimension
comparatively.
III. This River, the Spirit, never decayeth :
it hath as much water in it as ever it had ; it is
as broad, as deep, and as full now as it was at
the beginning, though many thousands have
taken plentifully of it. No draught can abate its
crystal streams ; it is infinite in itself. Though
God hath provided a channel of ordinances, to
convey some of its waters to his chosen, yet it
cannot be circumscribed nor limited, as it is in
itself.
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 fouled,
nor made muddy, nor be unsavoury ; it is beyond
the power of men or devils to corrupt the Spirit
of God.
VI. The River of the Spirit cannot be diverted,
or forced to leave its channel. It is impossible to
lock it up, or turn its course. How can men of
finite beings, obstruct the infinite God in his way
and manner of working ? " Whither shall I go
from thy Spirit ?" Psal. cxxxix. 7. " I will work
and who shall let it ?"
VII. This River can never be frozen. The
bleakest wind, the sharpest air, the coldest sea-
son, cannot change it. The divine waters run
as freely in the cold winter, as in the heat of
summer ; they are of a very warming and com-
forting quality.
VIII. This spiritual River bringeth forth only
creatures of a harmless quality. AH believers,
so far as they are regenerated, are the production
or offspring of the Spirit, and 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 perfection ?" His
length, breadth, and depth, are past finding out.
The Spirit is incomprehensible, an immense and
infinite Being. These waters are like those spoken
f by the prophet. " Afterwards he measured a thousand cubits, and it was a River that
I could not pass over, for the waters ^ere risen, waters to swim in, a River that no man
could pass over," Ezek. xlvii. 5.
INFERENCES.
I. We may perceive from hence the excellency and necessity of the Holy Spirit : He
^ 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 wildeiness, and it is the
Spirit that moisteneth them ; our hearts are hard, and the Spirit rnollifieth them ; they
naturally filthy, and he washeth and cleanseth them ; yea, our hearts are barren, and
waters of this River make them fruitful.
3 u 2
516 THE HOLY SPIRIT COMPARED TO WATER. . [BOOK Ir.
II. It also showeth us the excellency of ordinances, which are as the channel in
which the waters of this River run, or the pipes through which these streams are con-
veyed to the soul.
III. Bless God for this Eiver, for his opening a free passage through Jesus Christ, for
its flowing forth unto us, and for casting us, the people of England, to live hy the side of
such a crystal stream. what a happy land is that, which hath a Eiver of water of lif e
running through it !
IV. When you see profitable and delightful streams, think seriously on this heavenly
River.
V. Let all he persuaded to come to this Eiver : " Ho ! every one that thirsteth, come
to the waters," &c., Isa. Iv. 1.
FOUR MOTIVES CONSIDERABLE.
1. Consider, have you not great need to have your hearts purged and softened 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 yourself with snow-water, it will not do away your filth ; if you could
bathe your souls in a River of tears, yet unless you be washed in Christ's blood through
the Spirit, your sin will cleave to you.
3. This River is large enough ; and yet as it is large, it is free. All may come and
partake of these waters ; none are excepted : " Whoever will may come and take of the
water of life freely," Rev. xxii. 17.
4. This River is near, the streams thereof run by your doors.
VI. Moreover, from hence let professors try themselves, whether they have been
washed and bathed in this River, and have tasted of its water, yea, or no.
Art thou mollified ? Is thy heart made tender ? Art thou 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 ; they will heal a wounded spirit, a galled conscience ; they are
good to clear the sight, causing one to see far off. Are the eyes of thy understanding en-
lightened ? Dost thou prize the ordinances of God, that convey these waters of life unto
thy soul ? Is the water of this River sweet to thy taste ? Is this River thy chief ele-
ment ? Dost thou live in the Spirit and walk in the Spirit ? Eph. i. 18.
VII. When you remove from one place to another, from one country to another, from
one land to another, be sure to plant yourselves near the channel of this River, go not
from these waters : labour to live near the ordinances of God, and where the water of life
is to be had.
VIII. Pray fervently, that God would never turn the course of this River another
way. What would become of God's Church in England, were it not for this crystal
Stream ?
THE HOLY SPIRIT COMPARED TO WATER.
" Then will I sprinkle clean water upon you" &c., Ezek. xxxvi. 25.
" 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 re-
ceive" &c., John vii. 38, 39.
IN both these places, and divers others, the Holy Spirit is compared to Water.
METAPHOR. PARALLEL.
I. WATER for its rise, is from the I. THE Spirit flows from God, the Ocean of
ocean ; thence it comes, and thither all fulness. " But when the Comforter is come,
'it returns. whom I will send unto you from the Father, even
the Spirit of Truth, which proceedeth from the
Father, he shall testify of me," John xv. 26.
II. Water, cleanses from filth II. The Spirit of God purges and washes the
and pollution. Clothes and other conscience from the horrid defilement of sin-
BOOK
. THE HOLY SPIRIT COMPARED TO WATEE.
517
METAPHOR.
PARALLEL.
thing 3 that are Defiled, are usually " I will sprinkle clean water upon you, and ye shall
, i .1 _j^ ,,i^~ :~ -VU^^T. be clean from you filthiness." " And such, were
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
luted.
or creatures that are pol-
III. Water hath a cooling vir-
tue it cools the earth after a ve-
hement hot and parching season;
so the sweating"! traveller cools
himself hy washing in Water.
When the sun hy its scorching
beams hath made a room hot,
wash, it with Water, and it
some of you, hut ye are washed, hut ye are sanc-
tified, but ye are justified in the name of our Lord
Jesus, and by the Spirit of our God," 1 Cor. vi.
11. The Spirit cleanseth, by applying Christ's
blood, and by creating clean dispositions in the
soul. See River.
III. The Spirit hath a cooling virtue in it.
The heart of a man is subject to great heats,
sometimes it is sweltered with temptation. Satan
by shooting with fiery darts, puts a believer into
violent heats. As the hart is by the hunter put
in a foaming sweat, and brays after the Water-
brook ; so Satan, that blood-hound, makes the soul
is
thirst after the Water of life, Psal. xlii. 1, 7.
brought immediataly into a cool tern- Sometimes men are put into great heats by pre-
p er< vailing and raging corruptions ; " They are (saith
the Lord) as an oven heated by the baker," Hos.
rii. 6, 7. The Spirit cools this heat, partly by subdxiing the lustings of the flesh, and
partly by strengthening the renewed part. Jesus Christ opens the oven of a distempered
heart, and by casting the Water of the Spirit upon it, brings it into a cooler temper.
When Saul was in that hot and raging heat, to shed the blood of the saints, the Spirit
quickly allays his rage and fury, Acts ix.
IV. Water makes the earth
fruitful, it is of a fructifying na-
ture. How barren ? how unpro-
fitable is it in a great drought ?
the grass fadeth, withereth, and
IV. The Spirit wherever it falls, makes the
soul fruitful. Men's hearts are naturally 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 fine-
is dried up ; but when a soaking tify and bring forth the fruits of righteousness ; as
shower falls upon
and flourishing is
made thereby.
V. Water softens and mollifies
the earth. David speaking of ' the
earth, saith, " Thou waterest the
ridges thereof, and makest it soft with
showers," Psal. Ixv. 10.
it, how green appears in the case of Zaccheus, no sooner did
it immediately he receive of this divine Water, and salvation was
come to his house, but he cries out, " the half
of my goods I give to the poor," Luke xix. 8.
V. The Spirit softens the hard and flinty heart,
by applying the blood of Christ. No sooner doth
the Water of the Spirit come down upon a stub-
born and rocky-hearted sinner, but he is made
tender and pliable thereby. " Lord," saith Saul,
" what wilt thou have me do," Acts ix. 6. He was
soft, mollified, and melted, willing to do whatever the will and pleasure of God was.
VI. Water hath a healing vir- VI. The Spirit heals all the wounds and dis-
tue in it. Some great wounds eases of the soul. "Lord, be merciful unto me, and
have been healed only by washing heal my soul," saith David, "for I have sinned
in Water. Some Waters in Eng- against thee." " He sent forth his word and healed
them," Psal. xli. 4, and cvii. 20. No soul that
ever took down one draught of these waters, but
was cured of whatsoever disease he had. It search-
es 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 wound perfectly.
VII. The Spirit is of absolute necessity, with-
out it we cannot live to God, cannot live the life
of faith, the life of holiness ; many perish and
are utterly lost for want of the Spirit, for not com-
ing to these Waters.
VII. The Spirit of God allays that great
drought that is in men and women naturally after
perishing things. " But whosoever drinketh of
the water that I shall give him, shall never
land are sovereign good to cure
many distempers and diseases of the
tody, like the pool called Bethesda,
John v. 2, 3, 4.
VII. Water is so necessary a
thing, that we cannot live without
!t, many have perished for want of it.
"VTII. Water is good to quench
ne's thirst, to allay the heat of
ur stomachs, and to satisfy the
waging desire, and remove the
518
THE HOLY SPIRIT COMPARED TO WATER.
[BOOK n.
METAPHOR.
intolerable pains that
excess of drought.
rise from an
IX. Water is free and cheap, easy
to come at, it doth not cost us much,
it is a common element, none are
barred from it.
X. Water is necessary to quench
fire ; when by treachery of ene-
mies, our houses have been set on
fire over our heads, how service-
able have we found water to be to
quench it !
PARALLEL.
thirst," &c. John iv. 14. It greatly .satisfies the
spiritual desires of the soul, giving peace, inward
contentment and joy through believing.
IX. The Spirit and the blessings thereof are
free. " Ho, every one that thirsteth, come ye to
the waters !" " Whosoever will, let him take of
the water of life freely," Isa. Iv. 1, Rev. xxii. 17.
X. The Spirit quenches the fire of lust, the
fire of pride, the fire of passion, which Satan
and our own treacherous hearts are ready at
every turn to kindle in us, and which would, were
it not for this sacred Water, burn and consume
our souls, and bring us to utter desolation.
METAPHOR. DISPARITY.
I. Other Water many times doth I- The Spirit never hurts any who drink
prove prejudicial to the body ; when thereof, though in never so great a heat ; you may
it is received at certain times too freely take down this Water, and not be hurt
freely, it surfeits, and endangers the thereby, it surfeits none, no danger of drinking to
life.
excess here.
II. Water, (whether taken in II. The Spirit is called the Spirit of life, and
the common acceptation, elemen-
tary Water, or cordial Waters,
or spirits prepared by art) are not
waters of life ; no Water can
Water of life, and may fitly be so termed. 1. Be-
cause it begets spiritual life in all poor dead sin-
ners. 2. Because it maintains life : that which
gives life and being to us, as we are men or
beget life, nor give life to the dead. Christians, preserves the same, whether it be na-
tural or spiritual. 3. Because it makes the hearts
of Christians lively, and increases life in them. 4. It is called Water of life, because
it brings unto everlasting life. " The Water that I will give him, shall be in him a well of
Water, springing up into everlasting life," John iv. 14.
III. Water may be defiled, III. The Spirit ever remains pure, and admits
made muddy, and become un- of no filth ; it is impossible to defile this water,
wholesome and unfit to drink or or make it unfit for the souls of sinners. See
wash in. Eiver.
INFERENCES.
I. From hence we may infer, that those who have not received of the Spirit, or drank
of this sacred Water, have no spiritual life in them. " If any man have not the Spirit of
Christ, he is none of his," Rom. viii. 9. Those that have not this clean Water sprinkled
upon them, their filthiness remains.
II. What fools are those men, who refuse to drink of the Water of life ? It is 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 af-
fairs, that they may be recovered of external diseases : but how few enquire after the
Water of life, or leave all their secular business for the good and health of their immortal
souls ! To persuade you to accept of counsel, take these few motives.
You are invited ; " Ho, every one that thirsteth, come ye to the waters," &c. Isa. Iv. 1-
Waters are free, you may have them, if you have a heart and will in you to them ; the
well is open, and Christ stands with his arms spread forth to call and embrace you. " T
any man thirst, let him come to me and drink," John vii. 37.
If
BOOK H-3 THE HOLY- SPIRIT -A WITNESS. 591
THE HOLY SPIRIT A WITNESS.
" Jt is the Holy Spirit that beareth Witness, because the Spirit is truth. He that believeth
on the Son of God, hath the Witness within himself," 1 John. v. 6, 10.
" The Spirit itself beareth witness with our Spirit," Rom. viii. 16.
" My conscience also beareth me witness in the Holy Ghost," &c., Rom. ix. 1.
A. WITNESS- is absolutely necessary for the keeping up of justice, deciding all matters of
moment, or to the putting an end to controversies that may arise between parties ; and for
the confirming and establishment of truth.
METAPHOR. PARALLEL.
I. Witness imports something to I. There is something done by Christ for us,
be done, that is to be attested when and in us, which it is needful there be a witness
it shall be required, or when there is of, to confirm and establish both. (1.) Whatever
need of it. the Lord Jesus did in the days of his flesh, as the
sent- one of the Father, was borne Witness to by
the Holy Spirit, by those mighty works which were
done by the means and power thereof. (2.) The Lord Jesus hath also done great things
in those who do believe the truth, of which the Holy Spirit beareth Witness.
H. A good Witness is a just and H. The Holy Spirit is a just and impartial
impartial person, one that will tell Witness. " The Spirit beareth Witness, because
only the truth. tlie Spirit is truth," 1 John v. 6.
HI. A good and faithful Witness III. So the Holy Spirit decides and ends the
decides and ends controversies upon great doubt that arises in the heart about the
trial the right way. work of grace being the right way ; will not
speak peace to him to whom it doth not apper-
tain ; 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 weak-
ness and infirmities of his life.
IV. One Witness is not sufficient IV. So in the great case of interest or no. in-
to the deciding of some differences, in terest in Jesus Christ, or about faith and rege-
some cases there should be more than neration, there must be two or three witnesses,
one Witness. " In the mouth of two no more is required. First, the Spirit of God.
or. three Witnesses, shall every word And secondly, our spirit, or the testimony of our
be established." own conscience. " The Spirit itself beareth
Witness with our spirit, that we are the children
of God," Rom. viii. 16.
V. A Witness is highly esteemed, V. When the Spirit of God, with a man's
and his testimony prized by a man own conscience, gives in evidence for him
falsely accused, when his life lies at touching his sincerity, when accused by Satan
stake thereby ; especially when such and by wicked men, and slandered as a vile hypo-
clear evidence is given in for the crite, as Job was, it doth clear him aud make his
defendant, that tends to the clearing heart light ; and how doth he prize and esteem
up his innocency and absolutely to ac- such a friend ? Alas ! had not a Christian the
quit him, and to his great honour, set Witness in himself, to clear and bear up his soul,
him at liberty, notwithstanding those he would sink down many times into utter des-
cruel and false accusations of his pondency; but this made holy Job to triumph
enemy. over all his enemies ; " Behold, my Witness is in
heaven, and my record is on high," Job xvi. 19.
As much as if he should say, though many Witnesses are against me, yet I will keep my
conscience clear, I will not have my own heart to charge me, or witness against me as
long as I live.
VI. A good Witness many times VI. So the Holy Ghost gives in such clear de-
gives in such clear proof and car- monstration and proof to the clearing up of a
cumstances, to the deciding of con- man's evidence for heaven, that when all cases
troversies and ending differences, are clearly considered, a poor saint, though doubt-
520
THE HOLY SPIRIT A 'TEACHER.
[BOOK n.
METAPHOR. PARALLEL.
that the matter appears exceeding ful before, comes to a good and full satisfaction
plain in the sight of all persons. therein. God's Spirit and conscience compares a
man's state with the word of God ; and if up 0n
trial, it appears that those qualifications are wrought in his heart, that the word expressly
mentions, concerning the truth of grace, he then finds he hath no more cause to doubt of
the goodness of his condition.
VII. A good and faithful "Witness VII. So the Holy Spirit and conscience bring
brings a man sometimes off triumph- off a Christian with abundance of holy joy and tri-
antly, that all were ready to conclude umph, notwithstanding his case may' seem very
was a dead man. dangerous by means of strong accusations of Satan
as it was with Job. " For this is our rejoicing'
the testimony of our conscience, that in simplicity and godly sincerity, we have had our
conversation in the world," &c., 2 Cor. i. 12.
VIII. A Witness is so necessary VIII. So the Spirit of God confirms the cove-
to confirm bonds, contracts, and nant of grace to the soul of a believer, for when
the true fear of God is wrought in the heart,
the Spirit witnesseth to it, and thereby assures us,
that all the promises that are made therein, are un-
doubtedly our own, and shall be performed to us.
solemn covenants, that they are not
looked upon authentic and good in
law without it.
INFERENCE.
How happy is the state of the godly, what good assurance have they of eternal life. They
have received an earnest of it, it is sealed unto them, and they have two infallible "Wit-
nesses to confirm it to them. See Conscience a Witness.
THE HOLY SPIEIT A TEACHEE.
" For the Holy Ghost shall teach you in the same hour what ye ought to say" Luke xii. 12.
" But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he
shall teach you all things, and bring all things to your remembrance, whatsoever I have
said unto you" John xiv. 26.
THE Holy Spirit is the great Teacher of the Church, and every particular saint and mem-
ber thereof, unto whom the accomplishment of that great promise is committed ; " And
they shall be all taught of God," John vi. 45.
METAPHOR.
I. A Teacher is a personal ap-
pellation.
II. A Teacher implieth one or
more, that needeth instruction, or
teaching : it argues weakness of
knowledge 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 knowledge and un-
derstanding himself, in all those
things and mysteries he instruct-
eth others in.
IV. A spiritual and able Teacher
openeth divers dark, deep, hidden,
and mysterious things to the under-
standings of men.
revealed unto the apostles and prophets
PARALLEL.
Ghost is a Divine
Person. See
I. The Holy
Comforter.
II. There is no man whatsoever but needetli
the divine teaching and instruction of the Holy
Ghost " For what man knoweth the things of a
man, save the spirit of a man which is in him ?
even so the things of God knoweth no man, but
the Spirit of God," 1 Cor. ii. 11.
in. The Holy Ghost hath great knowledge,
yea, he is infinite in understanding, there is
nothing that he is ignorant of, that either con-
cerns God's honour, or our good ; " The Spirit
searcheth all things, yea, the deep things of God,"
1'Cor. ii. 10.
IV. The Holy Ghost openeth many dark, and
deep mysteries : what hidden mysteries did he
reveal to the prophets, and open and unfold to
the blessed apostles ? " Which in other ages were
not made known unto the sons of men, as is now
by the Spirit," Eph. iii. 5.
BOOK H ]
THE HOLY SPIRIT A TEACHEK.
521
METAPHOR.
V. A divine and able Teacher
by this means greatly enlighteneth
the world,' and causeth darkness
and ignorance to fly away, enrich-
ing men's minds with the precious
knowledge of sacred truths.
DISPARITY.
V. The Holy Ghost inspiring, and Teaching
the prophets and apostles (who were the holy
pen- men of the sacred scripture) hath greatly en-
lightened the inhabitants of the earth, where
their record is known, and also when he hath
opened the eyes of the understandings of men
in those profound and glorious mysteries contained
in the holy scripture, how are their minds enrich-
ed with the knowledge of divine truths ?
VI. An able Teacher instruct- VI. The Holy Ghost teacheth and instructeth
eth ignorant persons by degrees, poor sinners gradually, first the a, b, c, of reli-
as they are able to take
in,
con-
ceive, and apprehend things, first
to read the a, b, c, and then the
Bible, and afterwards the Gram-
mar, or any other things of
gion, viz., the knowledge of sin, and their lost
and undone condition thereby ; the vanities of
this world, together with the necessity of a
Saviour : and then, in the second place, he instruct-
eth them in higher mysteries, opening and ex-
learning they desire to be instructed plaining the covenant of grace, as also the glori-
in. . ous mystery of union and communion with God,
the mystery of the Trinity, the incarnation of
Christ, his Priesthood, and other things relating to him as Mediator ; together with many
dark sayings and prophecies of the scripture, which those who are unlearned, (viz., who
have not the Spirit's Teachings) wrest unto their own destruction : " I have many things
to say unto you, but ye cannot bear them now," John xvi. 12.
VII. Some Teachers teach their VII. So the Holy Ghost teacheth sinners the
scholars out of a book ; their great knowledge of the scripture : for as the . Spirit
business is to help them rightly and gave them forth, so he is the best interpreter of
them :" Then opened he their understandings, that
theymightunderstandthescriptures,"Lukexxiv.25.
" He shall teach you all things, and shall bring my words to your remembrance ; He shall
take of mine and show it unto you," &c. John xiv. 26 ; that is, he shall open and explain
my word and doctrine to you. How ignorant are some men of the scriptures, and of
those glorious mysteries contained therein. Notwithstanding all their human learning
(or that knowledge they have of Hebrew, Greek, and Latin) for want of the Spirit's
teaching.
VIII. A Teacher exerciseth much VIII. So the Holy Ghost exerciseth much pa-
patience towards them whom he tience towards sinners, whom he comes to teach
instructeth ; especially when he and instruct in the way of salvation ; mankind
meets with such that are very dull being generally very dull and unapt to learn the
distinctly to understand that.
and unapt to learn, he is forced to
take much pains with them.
*
IX. Some Teachers though very
deserving, have been greatly slighted
by those very persons they have show-
ed 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
employed to teach and instruct,
grown to such a great degree of
stubbornness and obstinacy, that
they have utterly despised and re-
fused to be taught by them, and
have cast all counsel "behind their
backs; then they have left them,
and- wholly given them up as hope-
less persons.
knowledge of themselves, sin, Christ, and sal-
vation ; therefore he drops now a word, and then
a word, for their conviction.
IX. So, many men that the Holy Ghost hath
showed much love unto, and laboured greatly
with, have notwithstanding slighted and disre-
garded all his counsel and instruction ; like as
Israel did of old. " Thou gavest them thy good
Spirit to instruct them, and withheldest not thy
manna from their mouth," &c. Neh. ix. 20.
X. So the Holy Ghost, who laboured to in-
struct the old world, finding they were grown
to a fearful degree of hardness, rebellion, and
obstinacy, utterly refusing to return or be re-
formed, after he had waited many years upon,
them, left them to perish in their sins, God
declaring sometimes before the flood came upon
them, " that his spirit should not always strive
with man," Gen. vi. 3 ; and in like manner the
Spirit deals with stubborn, obstinate sinners ;
for after long-waiting and abused patience, he
3 x ,
'522 THE HOLY SPIRIT COMPABED TO A DOVE. [BOOK n
leaves them, and gives them utterly up to their own heart's lust, and to walk in their
own counsel,
XL Godly Teachers are so great ' XI. The Holy Ghost is such a great blessing
a hlessing to people, that it is a to the Church and the people of God, nay, and unto
great loss to lose them ; nay, a sore sinners too, that there can come no greater judg.
and lamentable judgment upon ment upon them,' than to he deprived of this sa-
the Church and the world to be ered and heavenly Teacher, though it is sad with
deprived of, or have their Teachers the Church, " when her Teachers are removed into
taken away from them or forced a corner,* and her eyes see them not ; yet -we
into a corner. had better loss all our Teachers, and that utterly,
than lose this great Teacher only ; for though he
be pleased to make use of them, he can teach effectually and savingly without them, were
they removed and taken away ; but they cannot teach without him unto the least spiritual
advantage ; and 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.
I. Is the Holy Ghost the great Teacher ? how dare any then reproach and vilify him,
or slight his teaching, or those who are led and instructed by him ?
II. It may also stir up all persons to a readiness and willingness of heart and mind
to be taught and instructed by him.
Quest. How may we know, say some, the Spirit's teaching ? Who are they that are
taught and instructed by him ?
Answ. This you may take as an undoubted truth, the Spirit never teacheth any thing
contrary to the written word, because so the world might be at a certainty about a good
and true Teacher in matters of religion ; the Spirit hath left us the holy scripture, and
he always teacheth as that teacheth, opening and explaining what dark and obscure things
are contained therein ; so he that walketh faithfully up to the written word, is led and
taught by the Spirit.
Quest. But doth not the apostle say, " We have an unction from the holy one, and know
all things, and need not that any man teach us ?" 1 John ii. 20, 27. We need no other
Teacher therefore but the Spirit.
Answ. That is a great mistake, and apparent wresting of the text ; for the Spirit of
God, that holy unetion, was in the primitive saints in a more glorious measure than he is
in any now, and yet Christ called forth and ordained divers other Teachers for them,
who were to build them up in their most holy faith ; " And the things (saith Paul to
Timothy) that thou hast heard of me, among many witnesses, the same commit thou to
faithful men, who shall be able to teach others also ?" 2 Tim. ii. 2. A Gospel-ministry
is to abide till Christ's second coming, they are appointed for the gathering together,
building up, and perfecting of the saints, " Until we all conie into the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man," Eph. iv. 13. Therefore the
meaning of the Holy Ghost in that place is this, we need not that any man teach us, but
as that anointing teacheth ; if any man teach us such and such things that are not writ-
ten ; things that the Spirit never taught in the word of God, we ought not to hearken to
them : we need no teaching_Jbut 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.
" And he saw the Spirit of God descending like a Dove, and lighting on him" Matt. iii. 1&
THE Holy Spirit is represented by a Dove, or appeared in the shape of a Dove, and
in some things be resembled thereto.
* Dr. Omen.
BOOK II-]
THE HOLY SPIRIT THE SAINTS' GUIDE.
523
SIMILE.
PARALLEL.
I. A Dove is a bodily sub-
stance, or hath a subsistence of his
own.
II. " As at the beginning of the
I. So the Holy Ghost hath a personal existence,
it was s^' eru[*.nx.ov, a bodily shape, and that
irepi^ffats, of a Dove.
II " So now, saith he, at the entrance of the
creation, saith a reverend divine the new creation, the Spirit conies as a Dove upon Christ
Spirit, rrsmo incubabat, came and fell who was the immediate Author of it, and vir-
011 the waters,* cherished the whole, tually comprised it in himself, carrying it on by
and communicating aprolific and vivific virtue of his presence with him; and so this is
quality into it, as a fowl or Dove in applied in the Syriac Ritual of baptism, composed
particular gently moves itself upon by Severinus; and the Spirit of holiness descended,
its eggs, until with, and by its gen- flying in the likeness of a Dove, and rested upon
..I..- \.4-T, ,-<- 1,,,+T, /,^^,w,,,^i^^+^j him, and moved upon the waters."
erative warmth it hath communicated
vital heat unto them."
III. A Dove is a meek, harm-
less and innocent creature ; " be ye
harmless as Doves."
III. So the Holy Spirit is of a most sweet,
meek, pure and Dove-like disposition, the per-
fection of all excellent qualities being in him, as
well as upon the Dove Christ, as he was figured
forth thereby.
IV. The Holy Spirit hath a quick and sharp
sight, can discern the very thoughts and inten-
tions of the heart; what can be hid from his eyes,
"Before whom all things lie naked and bare?"
Heb. iv. 13.
V. So in the assumption of this form, there
may be some respect had to Noah's Dove, signi-
fying peace and reconciliation by Christ, and
the ceasing of the wrath of God to all those who
shall fly to the Lord Jesus, and rest upon him by
a lively faith.
VI. The Holy Ghost is swift ; God is said to
fly upon the wings of the wind ; " The Spirit is
God, and the flight of the Dove," saith reverend
Blackwood, Matt. iii. 16, denotes the divine in-
fluence of the Spirit coming from heave a 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 tells us, " It was of a
fiery colour, and we must not think this substance, saith Mr. Blackwood, or body resem-
bled by a Dove, to be hypostatically united to the Holy Spirit, as the human nature of
Christ is to the divine ; but as angels appeared oftentimes men in human bodies, and laid
them down again ; so did the Holy Ghost."
IV. A Dove hath a quick, sharp
sight or eye, as it is hinted, Cant. i.
15, and iv. 1.
V. A Dove brought tidings to
Noah of the ceasing of the flood
of waters, and so consequently,
that the wrath of God was abated
likewise.
VI. A Dove is a most swift
creature: hence David cries out,
" that I had the wings of a dove !
then would I fly away, and be at
rest," Psal. Iv. 6.
THE HOLY SPIRIT THE SAINTS' GUIDE.
" He will guide you unto all truth" &c., John xvi. 13.
" As many as are led by the Spirit of God, they are the Sons of God" Rom. viii. 14.
Spirit is the saints' Guide.
METAPHOR.
PARALLEL.
I- A Guide is very necessary for I. So the guidance of the Holy Spirit, as it is
stangers in a wilderness where there contained in the holy scripture, is necessary to
ar e many ways and turnings. believers whilst they pass through the wilderness
of this world, where one says, this is the way, and
another that.
* Dr. Owen.
2x2
524 THE HOLY SPIRIT THE SAINTS 5 GUIDE.- [BOOK Q
METAPHOR. PARALLEL.
II. An eminent and able Guide II. So the Holy Spirit is able to Guide poor
is well skilful in all ways, and sinners in all the ways of God; he led Moses
able to give directions in the most and the prophets under the law, and led the
difficult cases that are very hard apostles and all the primitive Christians, under
to find out. . the Gospel-ministration. Holy men of God
spake as they were moved and guided by the
Holy Spirit, 2 Pet. ii. 21. There is no precept nor promise of God needful for the
children of men to be instructed in, but the Spirit in the holy scripture hath left it
upon record for our direction and consolation ; and whatsoever is hard to be under-
stood, 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. A Faithful Guide gives no- HI. The Holy Spirit hath in the holy scrip-
tice of all the dangers that are in ture (for in that are contained all the directions
the way, and shows also how a of the Spirit, touching all matters and cases to
poor traveller may escape them, salvation) given notice to all spiritual travellers
and so go safe unto his desired of all the dangers that may attend them in the
place. way to heaven. First, the danger of unrege-
neracy, the common road that most men and
women walk hi ; the Spirit hath told us positively, if we go in that way, we shall perish
for ever : " Except a man be born again, he cannot see the kingdom of God," John iii. 3.
Secondly, the great danger of the way of presumption. Thirdly, the danger of despair.
Fourthly, the danger of idolatry, heresy, and error. Fifthly, the danger of disobedience
to Christ's commands, Acts iii. 22, 23. Sixthly, the danger of loving or liking of any one
sin. Seventhly, the danger of hypocrisy. Eightly, the danger of apostacy, &c.
IV. An able Guide frees a man, IV. So the Holy Spirit frees a poor saint from
that commits himself to his guid- many fears and cares, which attend others,
ance, from many cares and fears that whilst he wholly commits himself to the guidance
attend such who have lost their way, of God's word, and to the directions of the
and have no Guide. Spirit : many are at a loss, and know not what to
do, nor which way to go, whilst he rests satisfied,
resolving to go wholly by this Guide.
V. An able and faithful Guide V. So the Holy Spirit in the scripture of
gives plain and full direction to the truth, hath given such, plain and clear directions
ignorant, so that they cannot well in all cases of moment about faith and holiness,
miss the way, if so be they exactly that the ignorant and unlearned cannot miss the
follow his directions. way to heaven, if they carefully observe the rules
laid down therein.
METAPHOR. DISPARITY.
I. Other Guides, though very I. But the Holy Spirit in such a glorious
skilful, and have good knowledge manner, by many signs and wonders, so
of a way or matter they undertake confirmed the way to heaven, (as they are
to guide men in, may, notwith- recorded in the holy scripture) that those that
standing in some things, miss ; follow his counsel, shall not go astray ; he is an
being not infallible, cannot give infallible Guide, and never imposed any rules*
infallible demonstrations to all laws, or precepts upon men, but left such con-
doubtful persons that they are vincing evidence of the truth of his testimony>
right, and that those who fol- that there remains no just ground for a doubt or
low their directions, shall never objection ; as might be shown in respect of the
go astray. giving forth both of the law and Gospel : there-
fore 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.
K H.] THE HOLY SPIRIT THE SAINTS' GUIDE. 525
INFERENCES.
Bless God for this spiritual Guide in matters of faith and practice, and that there are
sure rules left by him in the written word. What should we have done, had God
afforded us such a Teacher and Guide as the Holy Ghost is ?
_ 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 inspira-
tion, 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 qnite contrary to the scrip-
ture which contains all the truth of God necessary to be known, believed and practised in
order to salvation : " He shall guide you into all truth, he shall bring my word to your
remembrance," 2 Tim. iii. 16, 17, John xvi. 13.
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 com-
mands, to live a godly life, to keep a good conscience towards God, and towards men ?
these are part of those things the Spirit guides men in, and such who thus live, " are led
by the Spirit of God, and are the sons of God," Rom. viii. 14.
METAPHORS, ALLEGORIES, SIMILES,
TYPES, ETC.,
THAT EELATE TO THE
MOST SACEED WOED OF GOD.
BOOK III.
THE WORD OF GOD COMPARED TO LIGHT.
" Thy Word is a lamp unto my feet, and a Light unto my path," Psal. cxix. 105.
" We have also a more sure Word of prophecy whereunto ye do well that ye take heed,
as unto a Light that shineth in a dark place," fyc. 2 Pet. i 19.
" Lest the Light of the glorious 'Gospel of Christ who is the image of God should shine
upon them" &c. 2 Cor. iv. 4, 6. %
IN handling this Metaphor we will (1.) Show what Light is. (2.) Give its various ac-
ceptations. (3.) Run the parallel, and largely open the properties of Gospel Light ; con-
cluding with practical improvements upon that and some dependant and collateral points.
Light proporly taken, is thus defined, Lux est claritas sen splendor in Corpore Iriminoso,
vel extra a corpore luminoso exiens that is, Light is a clarity, brightness or splendour in
a luminous hody, or proceeding from it it is called hi Hebrew TIN (or) from whence comes
the Greek opxu, cerno, to behold, which cannot be done, but where there is light. The
Hebrew word TIMO Maor is properly a lightsome or lucid body, as the sun, moon, aud stars,
Gen. i. 14, 15. The Greeks call it **, Matt. xvii. 2, Acts xxvi. 23 ; The Latins lux
and lumen. It is threefold viz. there is a natural Light, a Light of grace, and a Light
of glory ; the first is common to all that have the sense of seeing, the second to believers
only on earth, the third to the saints and glorified spirits in heaven.
The second sort of which we treat,, proceeds from Christ who is called the Light, John
i. and his Gospel, which is also called Light, because it has the same influence and efficacy in
illuminating the minds of men (which without it are spiritually dark) as the sun and other
lucid bodies have, to help our corporeal eyes in the discovery of objects.
Light metaphorically is put for life itself, Job iii. 16, 20, 21. (2.) .For any prosperity
and joy of mind arising from thence, Esth. viii. 16. (3.) For the open and manifest state
of things, Matt. x. 27, Zeph, iii. 5, John iii. 21, 1 Cor. iv. 6. (4.) For favour and good
will, Prov. xvi. 15. (5.) For the mystery of regeneration, (1.) with respect to the origi-
nal cause of it, viz., the Word and Spirit of God, Psal. xliii". 3, Prov. vi. 23, Isa. ii. 5, 20,
2 Cor. iv. 6, 1 John ii. 8. (2.) With respect to the formal cause, which is the saving
knowledge of Christ, and true faith, Acts xxvi. 18, Eph. v. 8, 1 Pet. ii. 9, 1 John i. 7.
Hence believers are called the sons of Light, Luke xvi. 8, Eph. v. 8. 1 Thes. v. 5, and
the graces of the Spirit and effects thereof, the armour of Light, Rom. xiii. 12. (3.) With
respect to the final cause, the last scope and effect of faith, which is life eternal, Isa. lx. 19,
20, John viii. 12, Acts xxvi. 23, 2 Tim. i. 10, &c.
More particularly by a Metaphor Light is put for knowledge, Dan. v. 11, Isa. Ix. 3.
For believers, Eph. v. 8, for the ministers of the Gospel, Matt. v. 14, for God himself, 1
John i. 5 Natural Light was the first perfect creature that God made of this visible world,
Gen.i.3.
Light is put for the morniug, Neh. viii. 3, " And he read unto them from the Light
(so the Hebrew) until mid-day" noon-light hi the Hebrew onns Zocharajim) signifies
THE WORD OF GOD COMPARED TO LIGHT.
527
BOOK HI.]
double Light, or that which is extraordinary shining. The devil is called an angel of
Light, 2 Cor. xi. 14 ; that is, by himself or agents he assumes a specious and seeming
sanctity on purpose to ensnare and deceive the godly. God is said to " dwell in unap-
proachable Light," 1 Tim. vi. 16, that is, in such transcendent glory, that no mortal eye
can approach unto. There is nothing so illustrious and glorious as Light, hence the joys
of heaven are set out. by it.
In what respect the word is compared to Light, take as followeth.
METAPHOR.
PARALLEL.
I. Light is pleasant and very com- I. The word or Gospel of Jesus Christ is very
fortable. " Truly Light is sweet,
saith Solomon, " and a pleasant thing
it is for the eyes to see the sun,"
Eccl. xi. 7. How grievous is it to be
blind, or to be kept in a deep and dark
dungeon without seeing or beholding
the Light.*
II. Light hath a penetrating
pleasant, and a delightful thing. How woeful
was the state of England in former times when
men were kept in the dungeon of Popish dark-
ness, without the precious Light of God's word.
Light is compared to gladness, and a good day,
Psal. xcvii. 11. Many good days have we en-
joyed since God sent out his Light and truth
amongst us, Psal. xliii. 3.
II. The word of God is of a searching and pe-
quality, it Is of such a piercing and netrating nature, the apostle saith, "It is quick
subtle nature, that it conveys itself and powerful, sharper than any two-edged sword,
into the least crevice ; you can hardly piercing even to the dividing asunder of soul and
make a fence so close as wholly to Spirit, and of the joints and marrow, and is a dis-
keep out light. cerner of the thoughts and intentions of the heart,"
Heb. iv. 12.
It is a hard matter for a man, though never so wicked, to shut out or prevent the
Light of God's word from darting into and piercing of his evil and accusing con-
science.
III. The word and blessed Gospel of Christ is
so great a Light, that it makes wonderful disco-
veries to the children of men.
they are in ther/proper nature ? which 1. It makes manifest not only that there is a
in the dark, many times are taken to God, but also what a God he is. Not only his
be that which indeed they are not. being, but also his manner of being.
When you would see what a thing is, 2. It discovers the creation of the world,
that you may make a true judgment 3. The state of man, before he fell and after
"his fall.
4. The horrid nature of sin.
5. The secret counsel and eternal love of God
to lost man, together with the severity of God to-
wards fallen angels.
6. It makes known the Lord Jesus Christ and his blessed design in coming into the
world : his incarnation, nativity, life, death, resurrection, ascension, and intercession, &c.
7. It discovers how God is to be worshipped : all his laws, ordinances, and institutions
are revealed by it.
8. It discovers the true church, which otherwise eannotbe known.
9. Lastly, It makes manifest whatsoever is needful or necessary to be known, believed,
or practised in order to salvation, 2 Tim. iii. 15 17.
III. Light makes manifest. Great
Light discovers and makes things
manifest, causing them to appear as
of it, you bring it to the Light.
"Whatsoever maketh manifest," saith
the apostle, is Light, Eph. v. 13.
IV. Light hath a directive virtue,
*t guides men in their way : the tra-
veller by the benefit of Light sees
^hat path to keep ; and how to avoid
the dangers that may attend, should he
turn to the right hand or to the left.
IV. The word of God directs and guides men
in the right way. Hence David saith, " Thy
word is a lamp unto my feet, and a Light unto
my paths," Psal. cxix. 105. God is gracious unto
mankind in this respect, viz., he leaves them not
at an uncertainty without an infallible guide in
matters of religion. Take away this unerring
rule, and what confusion would the Christian.
* rA.v/cu <pus f sweet is the TJight.
528
THE WORD OF GOD COMPARED TO LIGHT.
[BOOK
world be in: one man might say this is the way, and another that; I walk, saiti
one, by the guidance of the Spirit, and so saith , another that teacheth quite con-
trary things. Saith a third you are both out of the way, it is I alone that am
led by inspiration and ye are in darkness. Others plead for the Pope and general Councils,
which have been miserably contradictory one to another, and none of these can
give better demonstrations, touching the truth of what they preach and practice,
than the rest ; being not able to confirm their doctrine by miracles ; and so conse-
quently how shall a poor doubtful soul be directed in the way to heaven by either or any
of them. For were not the holy scripture the rule; but contrariwise the Light
within, or inspiration, &c., then must a man be able to confirm and prove what he saith in
such a way, or by such means that no deceiver or impostor can pretend unto, or do the
like
Object. But is not the Spirit of God above the scriptures, which you call the word?
did not the Spirit give forth the scriptures? If so, sure then that is of the greatest
authority and only Light that can best direct men into the right way.
Answ. That the Holy Spirit or third Person of the holy Trinity is a greater Light than
the Holy Scripture is not denied, by virtue of which holy men of old were inspired that
gave them forth ; yet the question is, whether any man now hath such a measure of the
Spirit in him which is a greater Light than the written word, and to whom others are
bound to adhere and be directed by : for it is this only which is denied.
METAPHOR.
V. Light hath a cheering,
warming, and reviving quality.
Light contributes much to the
vegetation, growth, and life of
plants and other creatures: Light
and motion are the cause of heat
which the heavenly bodies send
down upon earth. Light is that
instrument whereby all influences
of heaven are communicated and
dispersed to the world.
VI. Light hath a purging and
purifying virtue. Fogs and mists
that are gathered in darkness are
dispersed and scattered when the
Light comes, hence Light is called
the refining-pot of nature. The
world, saith a worthy divine, would
be an unwholesome pest-house if it
had no Light.
PARALLEL.
V. The word and Gospel of Christ hath a
cheering and quickening virtue. " This is my
comfort in my affliction, thy word hath quickened
me," Psal. cxix. 50. And in another place, " I
will never forget thy precepts, for with them thou
hast quickened me," Psal. cxix. 93. As it is.
grievous to be spiritually blind, or in the dark
region and dungeon of idolatry, sin, and unbelief;
so on the other hand how comfortable is it to
enjoy the blessed word and Gospel of Jesus Christ!
VI. The word and Gospel of Christ hath a
cleansing, purging and purifying virtue in it.
"Wherewith shall a young man cleanse his way?
by taking heed thereto according to thy word,"
Psal. cxix. 9, "Now ye are clean through the
word which I have spoken unto you," John xv. 3.
The Gospel and. word of God disperseth and
scattereth all the fogs and mists of darkness and
error. It is the refining-pot of truth. What an
unwholesome pest-house would the world be in a
spiritual sense, were it not for the Light and excellent virtue of God's holy word.
VII. Light is of an undefileable VII. The word and Gospel of God is very
nature. Though it pass through sinks pure and of an undefileable nature, Psal. cxix. 14-0.
and most polluted places, yet it con- What filthy sinks hath it passed through, and what
tracts no defilement ; it cleanseth all means hath been used by the Popish adversaries
things, but is defiled by nothing. It and others to corrupt and pollute it, and yet no
is a quality so spiritual that nothing defilement cleaveth to it, it remains unmixed, and
<;an fasten upon it to pollute it.
VIII. Light is glorious for beau-
ty and splendour. Hence the glory
of heaven is called Light. There
pure, still shining forth gloriously ; such is the ex-
cellent nature of it, it purifieth the hearts and
lives of men, and nothing can fasten upon it. t
pollute it.
VIII. The word and Gospel of Christ is called
by the apostle, "The glorious Gospel," 2 Cor. iv.
4, the Gospel is exceeding full of glory. There
is nothing of all created beings so is nothing in it but that which is very glorious
.glorious as the Sun, and Light is Here you have a resplendency and shining
BOOK
III.]
OR THE GOSPEL GLOKIOUS.
529
METAPHOK.
PABA.LLEL.
a resplendency and shining forth of the Sun of Eighteousness. Gloria quasi clara,
O fit. saith Aquinas, because glory Is the bright shining
forth of excellency, now it is transcendent excel-
lency and splendour shines forth, as may be demonstrated many ways.
1. It is glorious, in respect of the Author and Fountain from whence it proceeds.
2. It is glorious in a comparative sense.
3. It is glorious in respect of itself.
First, As Light is glorious because it is the most excellent rays, resplendency, and shin-
ings forth of the sun ; so is the Gospel, because it is the glorious shining forth and res-
plendency of Jesus Christ the Sun of Eighteousness.
Secondly, It is glorious in a comparative sense, it excels the law, hence called a better
Testament ; though that was glorious, yet it had no glory in this respect, by reason of the
glory that excelleth, 2 Cor. iii. 10.
I. The Gospel excels the law in respect of the names of the one and the names of
the other.
1. The law is called the letter ; the Gospel, the ministration of the Spirit.
2. The law is called a ministration of death, the Gospel a ministration of life.
II. The Gospel excels in glory above the law.
1. In regard of the light and perspicuity of it, the law was full of obscurity, clothed with
many ceremonies and mysterious sacrifices.
2. They were at a great loss touching the main drift and end thereof, 2. Cor. iii. 13.
God spake as it were under a veil.
III. The Gospel is clean and plain ; Christ beheld, heard, handled, &c., the myste-
ries long hid, opened, and explained fully : " We behold with open face," &c., 2 Cor. iii.
17, 18.
IV. The law was appointed to be but a leading ministration, and in subserviency to
the Gospel, our schoolmaster to bring us to Christ, Gal. iii. 24.
V. The Gospel is more glorious, or excels the law in respect of the strength of the one
and weakness of the other " What the law could not do, in that it was weak through
the flesh, God sent forth his Son," &c., Eorn. viii. 3.
The law wounds, but cannot heal ; it shows a man he is dead ; but it cannot give him
life ; it shows man he is naked, but it cannot clothe him.
The Gospel gives life, heals, clothes and comforts ; the one shows we are in prison, the
other brings us out, no salvation by the one, and none without the other.
VI. The Gospel excels in glory above the law, in regard of the discovery there is made
therein of the grace and mercy of God ; the one shows God is just and severe, and will
not clear the guilty ; the other shows he is not only just, but also gracious. If any grace
shone forth under the law, it was only beams of Gospel light darting forth darkly in it.
VII. The Gospel is more glorious in regard of the chief administrators of the one and
of the other. The one were, (1.) Angels, " If the word spoken by angels were stedfast ;
who have received the law by the disposition of angels and have not kept it, Heb. ii. 1,
4 Acts vii. 53. (2.) Moses, a servant, one that spake on earth, the other Christ, the
fiord of life and glory who speaks from heaven. " How shall we escape if we turn away
om him that speaketh from heaven ?" Heb. xii. 25.
/HI. The Gospel excels the law in respect of priesthood. Aaron and his sons were
Priests of the law, Christ is the only Priest of the Gospel.
1- The priests of the law were but men, no more than men ; Christ, God-man.
w ; They had infirmities, sin and guilt in their hearts and lives as well as others.
Christ had none, in his mouth was found no guile.
3- They were made priests without an oath, but Christ with an oath, Heb. vii. 21, so
greater solemnity at his instalment into office.
. They could not continue by reason of death, and they truly were many because
were not suffered to continue, by reason of death ; but Christ dieth not, " He ever
h to make intercession for us, but this man because he continueth for ever hath an un-
CJl angeable priesthood," Heb. vii. 2325,
3 Y
530 THE WORD OF GOD COMPARED TO LIGHT. [BOOK IQ
5. Christ was more merciful and filled with greater bowels than they, " He hath com-
passion on the ignorant, and on them that are out of the way," Heb. v. 2.
6. Christ as Priest, was the substance, ihe antitype of Aaron and his priesthood.
7. There is completeness and perfection in Christ's Priesthood ; but it was not so
touching Aaron's. " If therefore perfection were by the Levitical priesthood, &c., thela\v
that made nothing perfect," Heb. vii. 11, 19.
IX. The Priesthood of Christ under the Gospel excels Aaron's in respect of word and
office, &c.
1. He was to enter into the holy place.
2. To appear before God.
8. To bear the sins of the people, Exod. xxviii. 38.
4. To make an atonement, Lev. xvi. 32.
5. To judge of uncleanness, Lev. xiii. 2.
6. To offer incense, Lev. xvi. 17, 18.
7. To determine controversies, Deut. xvii. 8.
8. To bless the people : and many other things which Jesus Christ infinitely excels in.
1. Christ is entered into the true holy place, Sanctum sanctorum, the holy of holies,
heaven itself.
2. He appears really before God for us, being set down on the right hand of the ma-
jesty on high, &c.
3. He hath, as the great Antitype, borne our sins in his own body upon the tree.
4. He hath made a complete and perfect atonement.
5. He judges our uncleanness both of the heart as well as of the flesh.
6. He resolves all our doubts, ends controversies ; speaks peace to the disconsolate, a
word in season to him that is weary.
7. He offers incense; " And there was given him much incense that he should offer
it with the prayers of all saints," Rev. viii. 3.
8; He gives down all blessings ; " Him hath God sent to bless you in turning away
every one of you from his iniquities," Acts iii. 26.
X. The Gospel excels the law in respect of sacrifices.
1. Those sacrifices under the law were not so excellent, there was not that worth in
them as in the sacrifices of the Gospel. What was the blood of bulls, bullocks, and
lambs ? These were part of those legal sacrifices.
Christ offered up his own body, poured forth his precious blood to take away our sins.
2. They were offered often to atone for iniquity daily, every year ;
But Christ hath offered up himself in sacrifice once for all. " By one offering he hath
perfected for ever them that are sanctified," Heb. x. 14 : that which they were always or
continually doing, and yet could not accomplish, he did by one single sacrifice, and that
for ever.
XI. The law required perfect righteousness, and nothing less would be accepted, and
so consequently no soul could thereby be delivered from terror and bondage; but the Gos-
pel (through Christ's perfect righteousness acted in his own person for us) accepts of sin-
cerity in the room and stead of the perfect keeping the whole law.
XII. In respect of the extent of the one and of the other.
The law was only given to Israel, or unto the lineal seed of Abraham and to the
proselyte stranger ; he dealt his laws and statutes to Israel, he did not so to any na-
tion, &c.
The Gospel is extended to all the people and nations under the whole heavens : " Go
into all the world and preach the Gospel to every creature," Mark xvi. 15. " Whosoever
believeth hi him shall not perish but have eternal life," John iii. 16.
XIII. The Gospel excels the law in the easiness and sweetness of it ; the precepts
of the law were many more in number, and hard to learn and remember, and very
difficult and painful some of them to do (particularly circumcision) and also very
jjOOKlH.] OR THE UOSWCL GLOIilOUS. 531
chargeable beyond what the Gospel is : " My yoke is easy, and my burden is light," Matt.
XIV. The Gospel is glorious above the law in regard of the promises of it, called better
promises, better covenant, better hope, Heb. vii. 19. .
XV. It is more glorious in respect of its duration ; the law was but for a time. The ser-
vant abides not in the house for ever, but the Son abides forever. An everlasting co-
venant, an everlasting priesthood, an everlasting Gospel. John viii. 34. No other minis-
tration to be looked for till the end of the world.
Thirdly, The Gospel is glorious in respect of itself. (Here we shall be large.) If we
have respect to the .historical part, the Gospel contains a glorious history ; there is that
in it which may affect every person, please every curiosity ; what is there in any history
which may commend or illustrate its glory and excellency which the Gospel comes short
in?
1. Some persons delight to read and hear histories that treat of love, and amorous
stories.
2. Some are more affected with, such that treat of martial exploits or achievements of
wars, of the conquering of kingdoms and nations, and overcoming mighty champions, &c.
3. Some rather commend such histories that treat of those great rarities which are in
many nations and kingdoms of the world, and of the cities, laws, customs, and other things
of the like nature that are in some countries.
4 Others are more pleased with such histories that treat of things different from all
these.
Now the Gospel of Christ contains variety of matter upon every respect ; what is there
famous, rare delightful, or marvellous, but it is out-done here ?
First, concerning love ; what history may compare with the Gospel in this respect ?
Here you have an account of a mighty King whose dominions, power, and glory was in-
finite, who was higher than the highest, and ruled over all ; who had but one Son and he
most dear to him and lay in his bosom, the joy and delight of his heart, the very express
image of the Father ; whose beauty, loveliness of his person, and other personal excellen-
cies and perfection, had we the tongue of men and angels, we could not set forth the
thousandth part thereof. This glorious King had a "mind to dispose of his Son in mar-
riage, and to this end very easily proposed the matter to him, and whom he had chosen
for him. As also the ways, means, and manner how or what he must do in order to
obtain her for himself. To which the Son with abundance of joy consented. And
so it fell out, that the person agreed upon to be the intended spouse, was once in great
favour with this mighty King, and a near dweller to him in Eden : but for horrid rebellion
aud treason was banished his presence and was fled into a far country. And now there
was no way for the glorious Prince to accomplish his business but he must suit himself
m a fit equipage, and take a journey into that country where this creature was strayed
to.
1- Now were the nature and glory of a kingdom considered, which Jesus Christ left,
or the place from whence he came.
2. The greatness of his glory there, and excellency of his Person. -
" The length of the journey he undertook.
*. The nature of that doleful and miserable place or country into which he came.
5. His great abasement or manner of his coming.
6- "What he met with, or how entertained at his first arrival.
7. What the quality and condition of the creature was, for whose sake he came.
What he suffered and underwent from the greatness of that precious love he bore to
lll e said creature.
9. And how after all this he was slighted and rejected by this rebellious one, and of
*^ 5 much patience and long-suffering before he took his last denial, together with
jj? e Powerful arguments and ways he used, and doth use, to obtain the soul's affection.
these things, I say, were considered, this history will appear to every discerning
p son the most pleasant and glorious for love that ever mortal had. See metaphor
Bridegroom.
3 Y 2
532 THE WOBD OF GOD COMPARED TO LIGHT. [BOOK Hi
Secondly, should we speak of warlike achievements, what history in this respect can
compare the history of the Gospel ? was there ever such a champion as Jesus Christ, or
such terrible hattles fought as were fought hy him-? as witness that glorious hattle of 'his
Avith Satan the mighty king of the bottomless pit : also those conflicts he had with sin and
wrath in the garden ; and last of all with death the king of terrors, over all which he
obtained a perfect conquest, Matt. iv. 3, 11.
Thirdly. As touching great rarities and wonderful things, which some histories abound
withal ; none afford such wonder as cloth the Gospel ; is it not marvellous that a 'woman
should compass a man ? That he that made the world should be born of a woman ? That
the ancient of days should become a child ? That death should be destroyed by death
and many other like mysteries the Gospel abounds with.
Secondly, As the word and Gospel of God is glorious in respect of the historical part
thereof, so its glory appears in respect of those titles or epithets given to it.
I. It is called the word of reconciliation.
1. Because it shows how peace and reconciliation is made between an offended God and
offending creatures.
2. Because by it terms of reconciliation are offered to poor sinners.
3. Because it is the medium or means God offered to remove the enemy that is in sin-
ner's hearts.
II. It is called the Gospel of the grace of God, and may well be so termed, Acts xx. 24
1. In respect of the testimony that is borne therein of God's great grace and favour to
men in giving Jesus Christ for them.
2. In respect of its being the clearest discovery of God's grace, that ever was afforded to
the children of men.
3. Because it is the instrument or means by which God works grace, or makes the souk
of men gracious, who were once void thereof and ungodly, so that " Faith conies by
hearing, and hearing by the word of God," Rom. v. 17.
4. Because it is the way by which God increaseth, strengthens, and perfects his blessed
grace in the souls of his elect, Eph. iv. 12.
III. The Gospel is called the Gospel of peace, Eph. vi. 15.
1. It is a message of peace : "Peace, peace to him that is afar off, and to him that is
near." " And came and preached peace to you which were afar off, and to them that
were nigh," Isa. Ivii. 19, Eph. iii 17.
2. Because it is that, which being received, alone pacifies the conscience of a wounded
sinner, " He sent his word and healed them," Psal. cvii. 20.
3. Because as an instrument it brings the soul into a state of peace and friendship with
God, and reconciles men one to another.
IV. It is called " the Gospel of the kingdom," Matt. xxiv. 14.
1. Because it discovers the Gospel Church, which is called often in the holy scripture,
" The kingdom of God," Luke x. 11.
2. It shows the way into the kingdom of God.
3. It fits and prepares men and women for Christ's spiritual kingdom, Matt. xi. 12.
4. It contains all the laws, and ordinances, and customs of the kingdom.
5. It enriches all the true and sincere subjects of the kingdom.
6. In it are contained all the privileges and immunities of the kingdom.
7. It shows men the ready way to the kingdom of glory, and from hence may fitly t e
called the Gospel of the kingdom.
V. The Gospel is called " The word of life," Phil. ii. 16.
1. Because it shows who is our life, Col. iii. 4.
2. It shows the way how we come to be made alive, viz., by Christ receiving the. Spirit
of life for us, as Mediator, and laying down the price of his own blood ; he died that we
might live. " I am come that they might have life, and that they might have it more
abundantly," John x. 10.
B0 OK III..] OR THE GOSPEL GLOJIIOUS. 533
3. The Gospel may be called the word of life, because by the help of the Spirit it
works life in us, it is hereby we are quickened, and raised from death to life, " The dead,"
saith our Saviour, " shall hear the voice of the Son of God, and they that hear shall live,"
John v. 25.
4 It is by the word and Gospel of God life is maintained in us, it is the support of
our spiritual life.
" Man lives not by bread alone, but by every word that proceedeth out of the mouth of
God/' Matt, iv. 4.
5, It leads to eternal life, all those who believe and 'follow the holy rules and direc-
tions thereof.
VI. The Gospel is called " The power of God unto salvation," Eom. i. 16, i. e. a
mighty and glorious instrument or means of God's saving power : naetalepsis.
VII. The Gospel is called the joyful sound ; the law was a sound of fears and ter-
ror, a sound or voice of words that were exceeding dreadful. The Gospel is the anti-
type of the sounding of the trumpet of the great jubilee, to proclaim full liberty and
freedom from all bondage and tyranny of sin, Satan, hell, and wrath, Heb. xii. 19,
Lev. xxv. 8' 10.
VIII. The Gospel is called the unsearchable riches of Christ, Eph. iii. 8.
1. It shows how rich our Mediator and Husband is, " In him are hid all the treasures
of wisdom and knowledge," " it pleased the Father that in him all fulness should dwell,"
Col. ii. 3, and i. 19.
2. It shows the nature of his riches both of grace and glory.
3. The Gospel makes all spiritually and gloriously rich, who truly receive it, though
never so poor before, Eph. i. 17, 18, and iii. 16,
4. All true riches are communicated to us through the Gospel, such that would have
this. golden ore must dig in this mine ; this is the field where the pearl lies hid.
IX. The Gospel is called " The Word of faith," Eom. x. 8.
1. It presents the object before the soul.
2. It opens the way to see this object.
3. It gives, by means of the Spirit, a hand to take hold of the object.
X. The Gospel is called the faithful word. Because whatever his promises are, they
are faithfully performed, Tit. i. y.
XI. It is called the ministration of the Spirit, 2 Cor. iii. 9, because through it persons
come to receive the Spirit, " Eeceived ye," saith the apostle, " the Spirit by the works of
the law, or by the hearing of faith," Gal. iii. 2.
XII. It is called the Gospel of salvation.
1. It interesteth the soul, through the Spirit, unto salvation, as well as shows the way
of it.
2. There is no other way of salvation but that which is revealed or manifested
therein.
XIII. It is called the glorious Gospel of God.
1. The glory of God shines forth in it.
2. It was the glorious contrivance of his eternal wisdom.
3. It wholly exalts God, and sets him forth in all his blessed and most glorious attri-
butes and perfections, beyond what any other ministration whatsoever doth. .
XIV. The Gospel is called a book, Eev. xxii. 18.
1. Yea, it is a book by the inspiration of God, as all holy scriptures were. All
other books, save the Bible, are human, but this is sacred and divine.
2. There is a blessing pronounced to him that reads this book, Eev. i. 3.
3. And a much greater blessing to him that understands it, and keeps the things
therein contained.
4. It is a book of all truth and no error, can that be said of any other Look ?
5. It is a book ratified and confirmed by wonders.
6. It is a book that all other books point to. Moses points to it, the Prophets point
to it, all holy books of godly men point to it.
534 THE WOIlD OF GOD COMPAEED TO LIGHT. [fiOOK Hji
7. It is a book that all good and godly books are out of.
8. It is a book that hath filled the world with good and profitable books. These
things considered, may serve as a sound gradation to set forth the glory of the Gos-
pel and word of God.
Thirdly, To come more directly unto the thing itself to set forth and further illu s ,
trate the glory and splendour of the Gospel of Jesus Christ.
1. It is glorious in respect of the time and contrivance of it. It was found out
or contrived before the world began. Hence Christ is said to be a Lamb slain before
the foundation of the word. ... ' '
2. It is brought in as a result of that great and glorious council which was held in
eternity. Hence Jesus Christ our Mediator is said to be delivered up by the determinate
counsel and foreknowledge of God God, that is Father, Son, and Holy Ghost, all agreed
that the second Person should assume man's nature, and by shedding of his blood pro-
claim peace and reconciliation to sinners. " The counsel of .peace," saith the Prophet,
" shall be between them both," Zech.
3. It may not be unnecessary to note here the matter this great council had before
them, and did then debate about, and that was how a way might be found out that
God might display his own glory and magnify himself in every one of his glorious
attributes, particularly how the two great attributes of justice and. mercy, might meet
together in sweet harmony and shine in equal glory, that God who is just might
appear so, and yet be exceeding gracious.
4. It was to find out a way how in a glorious manner God might destroy the
works and designs of the devil: for to this purpose we read, the Son of God was
manifested.
5. It was a council held upon the account of sinful man, lost man, (whom God
then saw dead and fallen) how he might be delivered from sin and eternal wrath;
it was not a council held to ruin and destroy men, but to save and make them happy,
This is the third thing to illustrate this great truth that the Gospel or word of Christ is a
glorious Gospel.
Fourthly, The Gospel is glorious upon the consideration of that revelation there is in it
of God, personally considered, or the Persons of the blessed Trinity, or God's man-
ner of being.
_ 1. Though God be often called a Father in the Old Testament, yet how hard is it
without the help of the Gospel to find out where he is so called or taken in distinction
from the Son and Holy Spirit. Since the Father, as many divines observe, in some
places of scripture respects all the three Persons, and hence the Jewish Rabbies, who
allow not of the New Testament, manifestly declare their ignorance touching this
great truth of the Trinity, though that may in part be imputed to that judicial blind-
ness they are left under, yet it must be granted there is in the Gospel a more clear and
full discovery of this glorious mystery than in the law, or Old Testament, how plainly and
by manifest testimony is this borne witness to.
1. By the angels, Luke i. 32.
2. By that voice from the excellent glory, Matt. iii. 17, 2 Pet. i. 17.
3. By the testimony of Christ himself. " I thank thee, Father, Lord of heaven and
earth even so Father the Father that sent me is with me the Father loveth the Son
the Father hath not left me alone I and my Father are one ;" and it is observed that
he calls God Father near a hundred times in the Gospel of John.
4. By the- testimony of the holy apostles, how clearly is this witnessed by them, espe-
cially the blessed beloved apostle, and Paul the great apostle of the G entiles !
Fifthly, The Gospel appears yet to be more glorious upon the consideration of the glory
of every one of the Persons in the blessed Trinity which shine forth most excellently
therein.
1. In respect of the Father, who did not design to avail his own glory, but to
greaten and magnify it by the Gospel. For though the Lord Jesus be held forth in
the Gospel as touching his Deity to be equal with the Father, yet this doth not, must
not, lessen or diminish the Father's glory ; all are to honour the Son as they honour the
Father, but not above the Father, nay, what can or ever did demonstrate or greaten
BOOK III.]
Oil- THE GOSPEL. GLOEIOUS.
535
the honour which is due to God the Father, like the honour and adoration ascribed' and
given to him by the Lord Jesus as Mediator ? how did he strain to set out and promote
the glory of God the Father ; " My doctrine is not mine, but the Father's that sent me."
As the living Father sent me, and I live by the Father," &c. "My Father is greater
than I, I honour my Father, but ye dishonour roe, for I have not spoken of myself^but
the Father which sent me, he giveth me commandment what I should say, and what I
should speak," John vi. 57, xiv. 2.8, and xii. 49.
Quest. W here doth the Gospel manifest the Father's glory ?
Answ. The Father's glory shines forth therein to admiration, in respect to his infinite
grace, love, and rich bounty to poor perishing men.
I. What relief, succour, and saving benefit any sinners do receive in this world, or have
the promise of receiving in the world to come, the Gospel wholly ascribes it in the first
place to God the Father ; his compassion, his bowels, and his love and bounty, are set forth
in the Gospel to be such to his poor creatures, that no tongue is able to express it. He is
great and glorious ; Alexander is said to give like himself, be sure the Father hath out-
done him and Araunah too. He gives not to kings, but like a king, yea like the King of
kings, he is wonderful, in grace and rich bounty, he is wonderful.
II. Consider, what it is he hath given, what he hath parted with for and to poor sin-
ners ; has he not parted with his choicest jewel, his best and choicest treasure ? " God so
loved the world that he gave his only begotten Son, that whosoever believeth in him might
not perish but have everlasting life," John iii. 16.
If it had been a servant, his Noah, his Abraham, his Moses, his David, his grace and
bounty had been great : but, alas, they could not redeem us, none were found worthy to
open the book nor loose the seals thereof, amongst all the children of men or saints of God
that ever lived.
Or had it been an angel, one of the glorious Seraphims or Cherubims, the favour had
been unspeakable, considering what we were : but to think it was and must be his Son ;
his only begotten Son that lay in his bosom, his dearly and well-beloved Son in whom he
was well pleased, a Son that never offended, a glorious Son, the joy and delight of his
heart.
III. Consider, whither he sent this his dear Son, and wherefore.
1. He sent him into the world.
2. Into a sad world, a strange country where he was not known.
3. He sent him amongst enemies, amongst wicked men, such as hated him and his
Father.
4. Nay amongst devils.
5. He sent him to be abased, he was vilified, contemned, and spit upon, " He was des-
pised and rejected of men," Isa. liii. 8.
6. Nay he sent him to die, to pour forth his soul to death, to become a ransom for
f, he commanded him to lay down his life, John x. 8.
IV. Consider for whose sake he sent him to suffer all this.
1. Was it for his friends, such that he was beholden to ?
2. Or was it for some dear relation ?
3. Or was it for some worthy or deserving creature that had merited such favour and
grace from him ?
No, it was for such that were his enemies, who deserved nothing but hell and eternal
"Wrath for ever.
V. And lastly, consider, what was his great and glorious design in all this.
1- Which was to make peace, " God was in Christ reconciling the world to himself," 2
Cor. v. 19.
2- To espouse and marry poor sinners to himself for ever.
3. To convey a gracious and legal pardon to them, and to wash them from their sins in
the blood of his everlasting covenant, Acts v. 21, Rev. i. 5.
4. To bestow the blessing of adoption upon them, i. e., to make such his own children
y favour and grace who were his enemies and children of wrath by nature, 1 John iii. 1.
536 THE WOBD OF COD COMPARED 'TO LIGHT. L B OK'Hr,
5. To purchase a kingdom for them.
6. To save them from eternal wrath and death, and to. bestow upon them eternal life.
And thus the glorious mercy of God the Father shines forth in the Gospel ; for these
things fully set forth that the Father is gracious. And in the next place let me speak a
little of his justice also, for his glorious justice as well as mercy shines forth in the Gospel.
First, it must be considered that justice as well as mercy is in God, as his mercy is in-
finite, so is his justice, Exod. xxxiv. 7.
Secondly, it must be granted also that justice was injured by the fall and sin of man,
and called for satisfaction, which was signified, 1. By the execution of the sentence pro-
nounced upon the account of man's disobedience. 2. By turning him out of the garden.
3. By the flaming sword. 4. By the law upon Mount Sinai. 5. By many severe ex-
pressions and fearful threatenings mentioned in the holy Scriptures, " God is angry with
the wicked every day," his soul loathed them, " He has whet his sword," &c., Psal. vii.
11, Zech. xi. 8.
Thirdly, in the. next place consider justice must be satisfied or we must be damned, that
God will not save in a way of mercy to the wronging of his justice.
Fourthly, it behoveth us therefore to know what will satisfy God's justice and appease
his wrath. And, indeed nothing less will do this than perfect and complete obedience to
the law for the time to come, and a plenary compensation for the wrong done in time past.
Thou must be holy, pure, without sin in thine own person, or have such a righteousness
by faith imputed to thee.
What will the sinner now do ? May be he will say, I will cast myself upon the mer-
cy of God, that is thy only way, but if thou hast not an eye to the atonement and satis-
faction made by Christ Jesus, thou wilt perish notwithstanding ; for he that said he was
gracious, abundant in goodness and truth, said also he would by no means quit the guilty.
Exod. xxxiv. 7, 8. .
The Gospel shows God's wrath must be appeased, and that it must be appeased by sa-
crifices, but should we sacrifice 1000 rams or 10,000 rivers of oil ; nay, do as the Gentiles
did, sacrifice our children, or cause them to pass through the fire as the Jews did to Mo-
loch, and give the fruit of our body for the sin of our soul, it will not be accepted.
And as a child cannot by being sacrificed, make an atonement for sin, neither can any
man's brother do it for him, " They that trust in their wealth and boast themselves in the
multitude of their riches : none of them, can by any means redeem his brother, nor give
to God a ransom for him ; for the redemption of their soul is precious," &c., Psal. xlix,
7, 8.
What will the sinner now say, or what course take, that he may please God, pacify his
wrath and be saved? may be he will say, I will reform, I will amend my life: this is
good, but alas it will not do : because thou owest ten thousand talents. Will promising,
nay endeavouring, to run more in debt pay off the old score ? Well saith the sinner, if it
be so, I will repent and mourn for my sins and pour forth tears before God, and see if
that will do. Alas ! shouldst thou weep rivers of tears, nay, couldst thou weep rivers of
blood, and nothing but weep as long as thou livest on earth, yet this will not satisfy the
justice of God, nor make a compensation for thy iniquity, this shows God is just indeed :
and thus glorious justice shines forth in the Gospel.
And now to satisfy divine justice, Jesus Christ, as the act of mercy is constituted and
appointed by the great God to be our Surety, who entered into a covenant to pay all, and
discharge such sinners who shall believe on him : and that there is no pardon nor salvation
but by this way, viz., by Christ.
I shall show. '
Show why salvation is by Christ Jesus.
Answer an objection.
I. That it is so, see Acts iv. 12, where the Apostle Peter speaking of Jesus Christ
saith, " Neither is there salvation in any other, for there is no other name under heaven
given whereby we can be saved." Compared with Acts xiii. 38, Heb. x. 5: but further
to demonstrate it must be so.
BOOK
m.]
OB THE GOSEEL GLORIOUS.
537
1. Because Christ is said to bear our sins, that is, he was constituted and placed by
the Father as Mediator in our room to bear the punishment due to us for our iniquities,
Isa. lui. 4, 5, 6, 1 Pet. ii. 24.
2. Because the scripture saith, without shedding of blood there is no remission, and
that no other blood would do but the blood of this immaculate Lamb, Heb. ix. 22.
3. Because Christ is said to make peace, reconcile and bring us near to God by his
blood, Eph. ii. 13 15.
4. Because we are said to be bought with a price, or redeemed and purchased by the
Lord Jesus, " The Son of Man came not to be ministered to, but to minister ; and to give
his life a ransom for many," 1 Cor. vi. 20, 1 Pet. i. 18, 19, Matt. xx. 28.
5. Because our acceptance with God is through Christ, wherein he has made us accepted
in the beloved, and this is through the imputation of Christ's righteousness, Acts xx. 27.
God imputeth not our sins to us, they are laid upon another, viz., our Surety, " He was
made sin for us, who knew no sin, that we might be made the righteousness of God in
him," Eph. i. 6, Isa. xlv. 24, 2 Cor. v. 20.
6. Because it is said there is no salvation but in and through him, and all that we re-
ceive, whether grace here or glory hereafter is for his sake.
Quest. Why is salvation by Jesus Christ, and by the shedding of his blood ?
Ans. 1. Because of the absolute purpose and decree of God, God has decreed this way
and no other way to save sinners, Acts iv. 12, 1 John ii. 12.
2. I might show the necessity of salvation by Christ from the nature of sin which men
stood charged with ; sin is so contrary to God he could do no less than require the satis-
faction of his own offended justice.
3. In respect of the law, perfect righteousness being required of man in point of justi-
fication.
4. Salvation came in this way that God might be glorified in every attribute, and
eternal life be " wholly God's free grace, through the redemption that is in Christ Jesus,
Korn. iii. 24, 25.
Quest. How can we be said to be freely forgiven our sins in a way of grace and favour,
if Christ hath made a full compensation to the justice of God for them.
Answ. It is wholly of grace, though not without atonement and redemption made by
Christ's blood, which might be made appear many ways.
1. In that God is so gracious as not to require satisfaction of us, and to impute our
trespasses to us, 2 Cor. v. 19.
2. Because God was at his own free choice whether he would bring forth a Saviour
for us or not.
3. Because the Surety is wholly of his own providing, and nothing but his love and
precious grace moved him to send him into the world, 1 John iv. 14.
Moreover it is further demonstrated by God's gracious acceptance of this satisfaction for
us and not for others ; for though there be a worth and sufficiency in it for all, yet it is
only made effectual unto them, for whom it was intended or appointed by that glorious
agreement or compact between the Father and the Son in eternity, John iii. 16.
5. It is further manifest also in respect of God's gracious goodness, in affording us the
knowledge of this blessed atonement ; there is an absolute necessity of faith in order to a
sure interest into this salvation, and faith comes by hearing the word preached ; had
not God afforded us the Gospel, we should have known no more of this glorious mystery
of redemption, nor had any more faith than Pagans and Infidels, Bom. x. 14, 17, Eph. iii.
4, 5, Gal. i. 14, 15.
6. It appears to be wholly of God's free grace ; upon the consideration of God's work-
ing those meet qualifications in order to parflon and salvation, viz., it is he that gives a
broken heart and repentance ; it is he that works faith in us, and by whom we are
;otten to a lively hope.
* Lastly, It is of his own free grace, in that he parted with and spared not his own
Son rather than we should die in our sins, who could not fail nor be discouraged,
was every way capable to accomplish the work of salvation for us, Isa. xlii. 4.
1. He was a Person holy and undefiled, yea, without the least stain or spot of sin.
3 z
538 THE WOKD OF GOD COMPAEED TO LIGHT. [BOOK m
2. He was one that was free and could dispose of himself to be a Surety and Sacrifice
for others.
3. He consented and agreed with the Father to undertake this glorious wort and office
Heb. x. 7.
4. He was able to overcome all difficulties and thereby fully discharge the sinner.
5. One so glorious in nature, that from the excellency and worth of his Person satis-
faction comes to be received. Thus the Gospel appears glorious as it makes manifest, and
does reveal the glory of God the Father.
First, I shall show you the Gospel is glorious as it discovers and holds forth the glory
of the Lord Jesus Christ, the second Person of the Trinity.
1. The Gospel reveals the Son clearly who was long prophesied of and pointed at, and
that more principally in five respects.
1.) In respect of his glorious Person.
'2.) In respect of his glorious offices, as Mediator.
3.) In respect of his glorious love.
In respect of his glorious riches.
In respect of his glorious power, Headship, and sovereignty.
The Gospel is glorious in respect of the chief subject thereof, Jesus Christ.
And first in respect of the excellency of his Person ; which had I the tongue of men and
angels, I could not declare the hundredth part thereof ; so far doth he excel in personal
excellencies and perfections the children of men, what can one think of Christ, speak of
Christ, hear of Christ,. or read in the holy scripture of Christ, but may affect our hearts?
the Gospel is a glorious subject, but it is Christ who is the glorious subject of the Gospel:
as all we have flows from or through the Gospel to us, so all the Gospel hath in it, flows
from Christ. That he is excellent and glorious in this respect is expressly declared in the
holy scriptures, " Thou art more excellent," saith the Psalmist, speaking of Christ, "than
the mountains of prey." And in another place, " Thou art fairer than the children of
men, or sons of Adam, grace is poured into thy lips." " My beloved is white and ruddy,
the chief est among ten thousand, he is altogether lovely." " He is the brightness of the
Father's glory, and the express image of his Person," Psal. Ixxvi. 4, and xlv. 2, Cant. v.
10, Itf, Heb. i. 3.
That his glory is very great, might be demonstrated by two or three arguments.
1. Because he is the object of the Father's delight, nay, the Father himself commends
his beauty and glory to the children of men.
2. Because, in that the holy angels are taken with him, the angels stand and wonder,
" He was seen of angels," such a person they never beheld before, and they worship him,
1 Tim. iii. 16.
3. Because saints and all truly enlightened souls do admire him, and know not how to
set him forth, Paul " accounted all things loss for the excellency of the knowledge of
Christ," Phil. iii. 8.
4. He is called the desire of all nations.
1. There is enough in him to fill the desire of all nations.
2. None ever in any nation that had a true sight of him but did desire him.
3. The nations will never be satisfied until they have and do enjoy him, and are under
the influences of his glorious grace and government.
4. Because there never were any who saw his glory but did admire it.
Quest. Wherein do his personal excellencies consist ?
Answ: In his being man, such a man, " There is one God, and one Mediator between God
and man, The Man Christ Jesus :" 1 Tim. iii. 5, compared with Acts ii. 22, Heb. vii. 24.
1 Tim. iii. 5.
Quest. What a man is Christ?
Answ. A Man of men, the Son of Man, a Man without spot, fault, or stain of sin, the
excellency of human nature, made like unto us in all things, sin only excepted.
He is not only glorious in respect of his being Man, such a Man, but in respect
of his being God also, in this he excels ! Oh here, in this his glory shines forth as
BOOK HI.] OB THE GOSPEL GrLORIOUS. 539
the Light ; " the Spirit shall coine upon thee, and the power- of the highest shall oversha-
dow thee : therefore also that holy thing that shall be born of thee shall be called the Son
of God," Luke i. 35.
1. He is called God, " But unto the Son he saith, thy throne, God, is for ever and
ever," &c. Heb. i. 8.
2. Not only God, the mighty God ; " His name shall be called Wonderful, Counsellor,
the mighty God, the everlasting Father," &c. Isa. is.. 6.
3. Not only God, the mighty God, but also the true God ; And we are in him that
is true, even in his Son Jesus Christ, this is the true God and eternal life," 1 John v. 20.
4. He is called the only wise God.
Lastly. He is called God blessed for ever, "Whose are the fathers, and of whom as
concerning the flesh Christ came, who is God blessed for ever, Amen," Roin. is.. 5.
Secondly, The Gospel declares that he made the world, this proves that Christ is God
and greatly magnifies his glory, he that made the world must needs be God eternal, for
none could do that but the glorious Jehovah; it is ridiculous and most absurd to think
that the creature could make itself before itself was. God in respect of his infinite
glory and wisdom upon this account expostulated and reasoneth with his people,
glorying if I may so say, in the greatness of his power and majesty, and thereby
proving his ineffable essence and dreadful Godhead, Isa. xl., and all the gods of
these nations to be but idols, and that the same power in respect to creating, which
is ascribed to the Father, is attributed to Jesus Christ. See John i. 1, 2. " For by him
were all things created that are in heaven, and that are in earth, visible and invisible,"
Col. i. 16, &c., compared with Heb. ii. 10.
Thirdly, The Gospel shows that Jesus Christ did not only create, but also doth uphold
all things that are created, "Who being the brightness of his glory, and the express image
of his Person, and upholding all things by the word of his power, when he had by himself
purged our sins, sat down on the right-hand of the majesty on high," &c. " He is before
all things, and by him all things consist," Col. i. 17.
Fourthly, The Gospel shows that Jesus Christ knows all things, such knowledge
is too wonderful for men or angels. In several places of scripture, the blessed God doth
prove his glorious Being by his omnisciency, and that the like in respect of knowledge is
said of Christ, is evident, " And he said unto him, Lord thou knowest all things," John
xxi. 17 ; compared with John ii. 24, 25, " But Jesus -did not commit himself unto them
because he knew all men, and needeth not that any should testify of him, for he knew what
was in man ;" in another place it is said, he knew from the beginning who they were that
believed not, and who should betray him.
Fifthly, The Gospel declares that Jesus Christ searches the heart ; (though this argu-
ment depends upon the last, .yet for illustration sake I make another of it) he that searches
toe heart, ought to be acknowledged and owned to be the Almighty and eternal God, for
TOo^can find out the depths and deceits thereof but the infinite Majesty? " The heart is
deceitful above all things, and desperately wicked, who can know it ? I the Lord search
f f art an( * tr y the reins," Jer. xvii. 9, 10 ; as if he should say, there is none, save my-
self alone knoweth or can know it ; but that the Lord Jesus who died for our sins " search-
ed the heart and reins," he himself positively asserts it, Rev. ii. 23, " I will kill her
children with death (speaking of the woman Jezebel) and all the churches shall know that
* am he which searcheth the reins and the heart, and will give unto every one according
as his work shall be."
Sixthly, The Gospel shows that Jesus Christ is the first and the last, and he that is the first
d the last, must of necessity be acknowledged to be the everlasting and eternal God, for
lorn this very ground and consideration the Almighty argues and reasons with his people of
old to convince them of his Deity, and that theie is no other God besides himself, " I am the
f s l'. an( * I am the last, and besides me there is no God," Isa. xliv. 6, compared with Isa.
lv ui. 12, " Hearken unto me Jacob, Israel my called, I am he, I am the first and I
ffi *he last," &c. And that the same is spoken of the Lord Jesus Christ ; see Rev. i. 8.
-l ana Alpha and Omega, the beginning and ending, which is, and which was, and which
a di C m ?' th - e ^ mi ht y" Ver - I 7 ' " 4^ d wliea I saw him ' ( saith Jolln ) * fel1 at his feet *
Dd he laid his right-hand upon me, saying, I am the first and the last."
3'T 9
4U W
540 THE WORD OF GOD COMPARED TO LIGHT. [BOOK m
Seventhly, The Gospel declares that spiritual worship or divine adoration, doth appertain
or belong to Jesus Christ, which proves undeniably he is God eternal and from everlasting,
for that it is idolatry spiritually, to adore and worship a creature. That Christ was and ought
to be worshipped with the same worship that is due to the Father ; see Matt. viii. 2, and
xxviii. 17, Luke xxiv. 52, John ix. 28, and v. 33. " And again, when he bringeth his
first-begotten into the world, he saith, and let all the angels of God worship him."
Eighthly, The Gospel shows Jesus Christ hath power to forgive sins ; none have power
to forgive sins but God. Ergo, Jesus Christ is God, Matt. ix. 1, 2, 5, 6, Mark iii. 5, 6,
Luke v. 21, Eom. x 9, 12, 1 Cor. i. 2, John ii. 19, 21, and x 18, Phil. ii. 5, 6, 7, Heb.
xii. 2, Matt. iii. 11, Mark i. 4, Eph. iv. 8, 11.
Ninthly, He to whom the saints ought and do pray, is the most high God ; but the Gos-
pel shows the saints do and ought to pray to the Lord Jesus Christ, therefore he is the
most high God.
Tenthly, The Gospel shows that Jesus Christ had not only power to lay down his own
life, but also to take it up again, "Destroy this temple and in three days I will raise it up
again, but he spake of the temple of his body." This proves clearly his divinity, for who
besides him that was God could give resurrection to himself.
Eleventhly, He that was in the form of God, and thought it no robbery to be equal
with God, and whom the scripture calls God's fellow, must needs be God blessed for
ever : but Jesus Christ was in the form of God, and thought it no robbery to be equal with
God, and is called God's fellow, therefore he is God.
Twelfthly, He that is the object, author and finisher of the true believer's faith, is God
eternal, blessed for ever, Amen. But Christ is the object, author and finisher of true
believers' faith, Ergo.
Thirteenthly, He that hath power to baptize with, and give the Holy Spirit, and the
saving graces thereof, is God. But the Lord Jesus Christ hath power to baptize with arul
give the Holy Spirit, Ergo. " He shall baptize you with the Holy Spirit and fire :"
" When he ascended up on high, he gave gifts to men," &c.
Fourteenthly, He who can in his own name, and by his own power and authority, give
power or privilege to others to become the sons of God, must needs be God. But the
Gospel shows that this power the Lord Jesus Christ hath, Ergo " He came unto his own
and his own received him not, but as many as received him, to them gave he power to be-
come the sons of God, even to them that believed in his name," John i. 11, 12. He adopts,
regenerates, and makes men and women God's children by the effectual workings of his own
blessed Spirit in their hearts, by which they are interested into all the privileges, promises,
and blessings of the covenant of grace, which none can do but God alone.
Fifteenthly, He that is the believer's life is God ; "but Jesus Christ is the believer's life :
therefore God, Deut. xxx. 20.
Sixteenthly, He that is omnipresent must be God : but the gospel shows the Lord Jesus
is omnipresent ; who can go out of Christ's presence ? " Lo, I am with you always to the
end of the world," Col. iii. 4, Matt, xxviii. 20.
Seventeenthly, He that sees all things, or before whom all things are naked and bare,
and hears all the cries and prayers of his people in what place or corner of the earth so-
ever they live ; is God. But all this the Gospel shows to be true of the Lord Jesus Christ:
Ergo. * John i. 48, Acts ix. 11.
Eighteenthly, He that is the Saviour of all the elect and chosen people of the Lord, is
God : but Jesus Christ is the Saviour of all such and therefore God. How often is he
called our Saviour, " Neither is there salvation in any other;" " His name shall be called
Jesus." Acts iv. 12.
Nineteenthly, He that can and will raise the dead by his own power at the last day, is
God. But Jesus Christ will raise the dead by his own power at the last day day ; Ergo^
" No man can come to me except the Father which hath sent me, draw him, and I
raise him up the last day. Marvel not at this, for the hour is coming in which all that are
the grave, shall hear his voice and shall come forth," &c. John vi. 44, and v. 28.
* Bernardus non vidit omnia.
o:B THE GOSPES GLORIOUS.
[BOOK irc-3
Thus we have briefly showed the Gospel is glorious in respect of the revelation that is
made therein of the Lord Jesus.
First, In respect of the excellency of his Person, which we have showed appears by his
man.
Secondly, By his being God, which has been evinced.
Thirdly, His glory and exeellency consisteth in his being both God and man ; truly man
1 and truly Gk>d in one Person. Can heaven and earth make a lovely and an admirable
beauty ? then Christ is he.
He is David's Root, and David's Offspring ; David's Lord, and David's Son. See me-
taphor Branch and Boot.
Quest. What kind of beauty and perfections, is the beauty and are the perfections of
oar Lord Jesus Christ ?
Answ. You have heard it is the beauty of God ; the beauty of man, the perfection
of those beauties, which are in God and man, But to answer this question more dis-
tinctly;
1. He is the original of all beauties and perfections of beauty, that is in angels, the
soul, the body, the face of a man, the sun, the stars, the firmament, &c.
2. His beauty is a desirable beauty, " Saw ye him whom my soul loveth," " With my
soul have I desired thee in the night," Isa. xxvi. 9. " One thing have I desired of the
Lord, and that will I seek after : that I may dwell in the house of the Lord for ever, that
I may behold the beauty of the Lord, and enquire in his temple," Psal. xxvii. 4. And
hence he is called the desire of all nations.
3. It is a holy and chaste beauty, there is no snare nor pollution in it ; Joseph was
a beautiful person, but it was attended with a snare, here you may look, and love, and
fear no danger.
4. It is a real beauty, not a seeming beauty, a paint on a wall. What is human
beauty to the beauty of the Son of God ? Prov. xxxi. 30.
5. Christ's beauty is a soul engaging beauty, how did it make Moses to leave all, Peter
and John leave all ! Whoever saw him and could forbear to love him, neglect all and
follow him ?
6. It is a communicative beauty, he can transmit his beauty to the making others
beautiful, " And thy renown went forth among the Heathen for thy beauty, for it was
perfect through the comeliness which I put upon thee," &c., Ezek. xvi. 14.
8. It is a satisfying and delightful beauty, it fills and contents each soul to the full
who beholds it.
8. It is a mystical and hidden beauty, carnal eyes cannot see it, they behold no beauty
nor comeliness in him to desire him, Isa. liii. 2.
9. It is an admirable and wonderful beauty : angels in heaven, and saints on earth,
are amazed and astonished at the sight thereof.
10. It is a lasting and never-fading beauty: the beauty of mortals is like a flower
which withereth and passeth away in a moment.
" You gentle youths whose chaster breasts do beat
With pleasing raptures, and love's geu'rous heat :
And virgins kind, from whose unguarded eyes
Passion oft steals your hearts by fond surprise :
[Behold the object, this aloue is he !
Ah none like Christ did ever mortals see !
He is all fair ; in him's not one ill feature :
Ten thousand times more fair than any creature,
That lives, or ever lived on the earth,
His beauty so amazingly shines forth.
Angelic nature is enamour'd so,
They love him dearly, and admire him too.
His head is like unto the purest gold ;
His curled tresses lovely to behold.
And such a brightness sparkels from his eyes,
As when Aurora gilds the morning skies :
542 THE WORD OF GOD CAMPAKED TO LIGHT. [BOOK Hj
And though so bright, yet pleasant like the doves ;
Charming all hearts, where rest diviner loves.
Look on his beauteous cheeks, and thou wilt spy,
The Hose of Sharon deck'd in royalty.
His smiling lips, his speech, and words so sweet,
That all delights and joy in them do meet.
Which tend at once to ravish ear and sight,
And to kiss all heavenly souls invite.
The image of his Father's in his face :
His inward parts excel, he's full of grace.
If heav'n and earth can make a rare complexion,.
"Without a spot, or the least imperfection ;
Here, here it is ; it in this Prince doth shine :
He's altogether lovely, all divine. .
If you his beauty saw, his riches weigh ; "}
'Twill charm your eyes, your best affections sway, >
And in dark minds Light up eternal day. j
He's fairer than all others ; beauty such,
As none can be enamour'd of too much.
This object choose, yield him a holy kiss ~\
That thou at last may'st sing, raptur'd in bliss, >
My well-beloved's mine, and I am his. 3
Secondly. Christ is glorious in respect of his offices as Mediator. See Mediator ; also
King, Priest, and Prophet.
Thirdly. As the Gospel is glorious upon the consideration of the revelation or discovery
which is made therein of Jesus Christ, in respect of the excelleney of Ms Person and per-
fections, so likewise it is glorious as it reveals or makes known his glorious love to the
children of men.
Christ's love held forth in the Gospel is glorious love.
1. From the earliness of it, he loved us from everlasting. " We love him because he
first loved us." He loved us when we had no love to him ; nay, when we were his enemies
and hated him, 1 John iv. 19.
2. Christ's love is a glorious love upon account of the freeness of it, there was no con-
straint laid upon him to fix his eye upon fallen man, the soul is Christ's own free and vol-
untary choice, and he doth not begrudge us his love, he doth not think he is too high, too
rich, too honourable, or too good for poor sinners, Hos. xiv. 4.
3. Christ's love held forth in the Gospel is a glorious love, in that it is a drawing, en-
gaging, or attracting love, it is like Elijah's mantle which he cast upon Elisha ; Christ's
love hath a kind of compulsion in it, not by violence but by sweet influence, Hos. xi. 3,
1 John iv. 19, I Kings xix. 20.
4. Christ's love held forth in the Gospel is a glorious love, in that it is an undeserved
*love, an unmerited love. Where is the soul that can say it deserves Christ's love ? some
will say, such a person is worthy, she deserves and merits your love, but it cannot be
said so here, Luke xiv. 23.
5. Christ's love held forth in the Gospel is a glorious love, in respect of the strength of
it ; what Solomon speaks of love, is true in respect of Christ, His love is stronger than
death," Cant. viii. 6.
1. Consider from whence it brought him.
2. Consider whither it brought him.
3. Consider how it stript him and disrobed him.
4. Consider what he endured and underwent, as the effect of his great love and affec-
tion.
5. Christ's love held forth in the Gospel is a glorious love, because it is a matchless
love, it is wonderful, it is so deep no finding of a bottom, so long no measuring of it>
none ever -loved, as Christ loved us, " He hath loved us and washed us from our sins in his
own blood," Eph. iiL 17, 18, 19. Eev. i. 5.
6. Christ's love is a glorious love, in that it is a conjugal or an espousal love,
Christ loves not as a master loves Ms servant, nor (only) as the father loves his dear
OR THE GOSPEL GLORIOUS.
543
'BOOK 'HI-]
child, but as a bridegroom Ms spouse, the choice and delight of his heart, or as a man
j oT es' his dear wife.
7. Christ's love held forth in the Gospel is a glorious love, in that it is an ahiding
and eternal love, nothing can separate the soul from Christ's love; " Having loved his
own that were in the world, he loved them unto the end," Eoin. viii. 35, John xiii. 1.
8. Christ's love is a glorious love, because it is a love of complacency, he takes de-
li<rht in his love, and in the soul beloved. Christ loves all men with a love of pity, but he
loveth his elect with a love of complacency.
9. Christ's love held forth in the Gospel is glorious love, because it draws forth or doth
be^et glorious love in the soul to him ; the love which is in us to him, is but the glorious
effect of his love to us. It makes us to love him so as to admire him, not being able to
set Ms worth and excellency forth : glorious love causeth a longing and languishing until
the soul enjoy Christ, it is with the soul as it was with Ahab touching Naboth's vineyard.
Christ runs much in the mind and thought of such ; yea, and it makes them willing to go
through hardships and difficulties for him as Jacob did for Rachel ; such will abide with
Christ in adversity as Jonathan did with David, it carries the soul to love Christ above all
other things, Cant. v. 16.
Glorious love is attended with fruit, " Simon son of Jonah lovest thou me more than
these ? Feed my sheep." " If you love me, keep my commandments," John xx. 16, xiv. 15.
Such delight in Christ's presence, and greatly prize every token of his divine love and
grace, and mourn at Christ's absence, nothing will comfort if Christ be gone. Glorious
lore leads the soul to visit Christ often, and to love them that he loves, and long to look
for his appearing.
Thirdly, The Gospel is glorious in respect of the glorious subject of it, viz., Jesus Christ
upon the consideration of the discovery there is made therein of his glorious riches. 1.
The Gospel shows that Christ is rich. 2. In what respect he is rich. '6. That he is glo-,
riously rich ; it also reveals why he is held forth to be so rich.
1. Riches imply plenty, and plenty of good things, whether it lie in money, lands,
houses, wares, &c. ; he that hath abundance of either, having absolute property in them, is
accounted rich. In Christ are hid all the treasures of wisdom and knowledge, Col. ii. 3.
1. Christ is rich in wisdom.
2. Christ is rich in grace, Eph. i. 7.
3. Christ is rich in goodness, Rom. ii. 4.
4. Christ is rich in glory, Eph. i. 18, and iii. 16.
Quest. How did Christ come by his riches ?
Ans. 1. He was rich from eternity, he is God, and so all things in heaven and earth are
Hs, " All things that the Father hath, are mine," saith Christ, John xvi. 15.
2. He is rich as Mediator; "So it pleased the Father that in him all fulness should
dwell," " he was made heir of all things, " Heb. i. 2.
3. The Gospel shows the Father hath given all things to him, he came by them as the
free donation of the Father, Matt, xxviii. 18, John. xiii. 3.
4. Christ obtained his riches also by conquest, he has recovered them for us by over-
coming his and our enemies, all the riches Christ hath as Mediator, he got by conquest,
a s Israel got Canaan ; sin and Satan, those spiritual thieves had robbed us of our riches, '
out Jesus Christ hath rescued or recovered them again out of the hands of these robbers.
5. Christ, as the Gospel shows, hath obtained his riches by purchase, grace is purchased,
gifts are purchased, glory is purchased, the Church which is called his inheritance is pur-
chased, heaven is purchased, Eph. iv. 8, and i. 14, Psal. Ixxviii. 54, Acts. xx. 27.
Quest. How do you make it appear that Jesus Christ is gloriously rich ?
1. Because he had enough to pay all our debts, yet never a one of us owed less
than ten thousand talents, Matt, xviii. 24.
2. Christ's riches were glorious riches, because they will satisfy glorious justice, which
n o other riches could do, no, not the riches of ten thousand worlds, nor all the worth and
riches of the angels of heaven.
544 THE WORD OF GOD COMPARED TO LIGHT, [BOOK m
3. Because he provides for and maintains all in heaven and earth at his own charges
and as all have their beings from him, so likewise they are fed and sustained by him, they
all eat at his table, none keeps such a house, hath such a family as Christ, he has a good
stock, great comings in that thus abundantly layeth out, Psal. civ. 24, Col. i. 16, 17.
4. That Christ's riches are glorious riches, appears in that he hath enriched so many
men and women since the world began, and not only so, but also with variety of choice
and precious riches. Oh what abundance of souls hath the Lord Jesus enriched, thousands
and ten thousands ! How many before the law, and under the law and under the Gospel!
"Who can account or reckon up the number ? John declares the number of them that he
beheld round about the throne to "be ten thousand times ten thousand, and ten thousands of
thousands." Eev. v. 11. How many hath he. made great, advanced on high, honoured
greatly on earth, bestowed vast treasures upon, how many millions hath he adorned and
gloriously decked with jewels, precious stones, and pearls of inestimable value, and yet
himself never the poorer.
5. Christ's glorious riches appear in that he is generally rich ; rich in all things, all the
gold and silver and precious stones in the world are his, he is the proper Proprietor of them,
" The earth is the Lord's and the fulness thereof. The cattle upon a thousand hills."
The wool, flax, and oil are his, nay moreover all divine virtues and spiritual gifts are his,
he is rich in wisdom and knowledge, in grace and glory.
6. That Christ is gloriously rich, appears in that he has a kingdom, yea, a glorious vast
and resplendent kingdom and crown to give to every one of his faithful followers. Every
saint shall have a kingdom and crown that fadeth not away ; " Be thou faithful unto death,
and I will give thee a crown of life," Bev. ii. 10.
7. Because his riches are of such an excellent nature that they enrich the soul of man;
other men may have vast riches, may have store of gold and silver, and other good things,
and yet none of these riches can enrich their souls, spiritually they may be poor and
miserable notwithstanding their great abundance.
8. That Christ is gloriously rich, appears in that he has enough to enrich all, come
who will, thousands and tens of thousands, yea millions of thousands if they come to him, he
has riches of grace and glory for them all. Oh ! there is abundance, yea, a redundancy
of grace and riches in Christ, he is as full of grace as the sea is full of water, or the sun is
full of light.
9. Christ is gloriously rich, because his riches are incomparable, in respect of their
nature and quality ; " Happy is the man (saith Solomon) that findeth wisdom, and the
man that getteth understanding, for the merchandize of it is better than the merchandize
of silver, and the gain thereof than fine gold ; she is more precious than rubies, and all
the things thou canst desire are not to be compared unto her," Prov. iii. 13, 14, 15. A
little faith though it be but as a grain of mustard-seed is worth more than thrones, crowns,
and kingdoms of the earth, one drachm of grace is better than all the gold of Ophir.
10. Christ's riches are glorious riches, because they cannot be spent, Christ's treasury is
inexhaustible, it can never be drawn dry, Christ gives abundantly out, but never wastes
his stores, nor hath a farthing the less, the riches of Christ are unsearchable. ! the
height, the depth, the breadth, and length of Christ's riches ! Who can find out the bot-
tom of his rich love and grace, the bottom of his rich wisdom and knowledge? We may
well cry out upon this account, with the apostle, " ! the depth of the riches both of the
wisdom and knowledge of God ! how unsearchable are his judgments, and his ways past
finding out !" Bom. xi. 33.
11. Christ's riches are glorious riches, because his riches are harmless, (as a divine well
observes) they are riches that will not hurt nor harm the souls of such that possess them,
never were any made worse by being spiritually rich. The riches of the world have un-
done many, they have been as thorns to them, by which they have been pierced through
with many sorrows. Many will one day curse the day that ever they had such store of
earthly riches ; riches are a snare to the possessors, hence Christ saith, it is hard for a
rich man to enter into the kingdom of heaven.
12. Christ's riches are glorious riches, because they are satisfying riches. Silver
and gold will not satisfy ; " He that loveth silver shall not be satisfied with silver, nor be
that loveth abundance of increase," Eccl. v. 10. He that has Christ and his riches has
enough, nay he has all, he has pardon and peace of conscience ; what can he desire
BOOK HI.]
OR THE -GOSPEL GLORIOUS.
545
that has God and Christ and a title to heaven. Hence the Scripture saith, he shall
abide satisfied ; such thirst no more, their inordinate desire after the world is allayed,
John fr. I 3 ' I 4 -
13. Lastly, Christ's riches are glorious riches because they are permanent, they are
lasting, yea, everlasting riches. Other riches fly away like smoke, they are here to day
and gone in a moment with one spark of fire, or with one blast at sea, but Christ's riches,
are durable, " Riches and honour are with me, yea, durable riches and righteousness,"
prov. viii. 18.
Quest. Thirdly. Why is Christ held forth in the Gospel to be thus gloriously rich ?
Answ. 1. That the doubts and scruples that are in sinner's hearts might be removed
is there enough in Christ, is there enough grace, enough pardon, enough strength ? &c.
2. Because the Gospel holds Christ forth to be the store-house of all divine grace and
blessings ; he is ordained to convey all spiritual riches to his Church and every member
thereof.
3. To allure and engage souls to love him and close in with him ; how can any refuse
such a friend, reject such, a Saviour, that is so beautiful to look upon, and also so exceed-
ing rich ?
4 That it might leave all men and women without excuse in the great day : what will
they have to say that reject such a Saviour, that turn their backs upon such, a Christ,
when they are called to answer in the day of judgment ?
5. To relieve the tempted soul.
6. To strengthen the faith and claeer the hearts of all that do believe in him.
Fourthly. The Gospel is glorious in respect of Christ, the glorious object of it, as it re-
veals Ms glorious power.
Power in scripture is taken in two manner of ways, or it shows a two-fold power in
Christ.
1. A commanding power, his power of sovereignty, or regal power, that which we
call authority.
2. The power of working or effecting that which he would have done. Some have
power to command, but want a power to effect that which they command ; cannot accom-
plish, what they would have done, but what Christ commands he can do or cause to be
done at Ms pleasure.
1. I shall show that the power of Christ is a glorious power.
2. Show why Christ hath such power.
I. Christ hath a commanding power, he hath great authority, he hath, a regal power
of superiority over all.
1. Over angels.
2. Over the Church.
3. Over the devils.
" I will lay upon the shoulders of Eliakim, the keys of the house of David," Isa. xxii.
22. Keys is a borrowed speech signifying government and legal power, Christ hath the
keys of David, Rev. iii. 7. All power in rule and government, in commanding, forbid-
ding, punishing, binding, loosing, damning, saving, is in Christ's hand : see Christ the
Head, and Heir of all things. Keys of hell and death signifieth Christ's regal power over
the devils, and delivering up unto death and hell, or keeping out of it.
4. Over men, mighty men, kings of the earth, " He is the only Potentate, King of kings and
Lord of lords," 1 Tim. vi. 15. They are all his subjects, shall and must submit to him.
.He hath universal power, therefore a glorious power ; the sun, the moon, the stars, the
winds, the seas obey him, Rev. xix. 17.
Christ's power is absolute, he bears the image of God, he is God ; as you heard before.
hath absolute power but God ; he doth what he pleaseth.
6. Christ's power is just, therefore glorious in power ; it is not a might without right ;
rt is in him essentially as God, and is given to him as Mediator; in the one respect he
546 THE WOED OF GOD COMPABED TO LIGHT, [JBOOK
in,
derived it from none, in the other sense he received it from the Father, Matt, xxviii. ify
7. Christ's power is infinite ; he made the world, lie upholds the world, therefore
glorious in power. He could have made a thousand worlds, can do heyond all that w e
can conceive or speak, Eph. i. 21, 22.
8. Christ's power is glorious because he can bring all other power to nought in a mo.
ment at his pleasure, whether of man or devils.
9. Christ's power is a glorious power, in that it is an everlasting power. Men may be
powerful for a time, but they may soon lose it ; must die, and so cannot hold it long, but
Christ " Sits King for ever, his power is from everlasting to everlasting, of his kingdom
there shall be no end," Psal. cxlv. 13, and IxvL 5.
10. Christ's power is dreadful, he lookethupon the earth and it trembles, he can make
all tremble before him j who can thunder like God ? Job xl. 9.
1. He has a glorious commanding voice.
2. A glorious restraining voice, what is swifter than the sun, which he can stop in a
moment.
3. Glorious in his reproving voice, Psal. 1. 21.
4. In his threatening voice, Rev. ii. 16, 23.
11. He hath a glorious, victorious, conquering, and subduing power ; he hath overcome
. sin, the devil, death, hell, &c.
12. Christ's power is glorious, because nothing is too hard for him to do, nay, nothing is
hard for him to do ; he can do what he will with a word of his mouth.
13. Christ's power extends not only over the body but over the soul also ; works
mightily in us as well as for us, and can do wonderful things by weak instruments, by
foolish and contemptible ones in the eye of the world. What mighty things did he do by
a few poor fishermen, and others not accounted of ?
14. Lastly. Nothing is hard for Christ to do, though all the devils of hell, and men on
earth oppose and resist him. " I will work and who shall let it ?" Isa. xliii. 13.
Quest. "Why hath Christ as Mediator such great and glorious power given him ?
Answ. 1. For the greatness of his work he is to accomplish.
2. Because no souls, whatsoever discouragements they meet with, should despair in
coming to him or in relying upon him.
3. That he might be feared and dreaded by all, yea, that his very enemies might
tremble before him.
4. That he might be honoured and adored. Honour belongs to sovereignty.
Thirdly. As the Gospel is glorious in respect of the revelation made therein of God the
Father and our Lord Jesus Christ ; so likewise in respect of the Holy Ghost ; the
Gospel shows the Spirit in himself to be a distinct, living, powerful, intelligent, divine
Person. Not only a distinct self-subsisting Person, but also a participant of the divine
nature, not the chief of all created spirits, and so the head of all good angels, as some
imagine, but that he is uncreated, truly and really God, co-eternal with the Father and the
Son. This we shall speak of a little with his glorious work of office and operations.
First, the word of God holds forth und positively declares that the Holy Spirit is, in
himself, a distinct intelligent divine Person, and which ought to be believed concerning
this great truth, viz., the Deity and Personality of the Holy Ghost, may be seen to
the ensuing testimonies, according as they are collected to our hands by a revered divine,*
" By the word of the Lord were the heavens made, and all the host of them by the Spi-
rit of his mouth," Psal. xxxiii. 6.
" By his Spirit he hath garnished the heavens," Job xxvi. 13.
" Thou sendest forth thy Spirit, they are created," Psal. civ. 30.
" Baptising them in the name of the Father, and of the Son, and of the Holy Ghost;
Matt, xxviii. 19.
_ ^ _ _ __ .__ J "
* Dr. Owen on the Trinity, page 90 3 91.
B0 OK HI.} OB THE GOSPEL GLORIOUS. 547
" That scripture must needs have been fulfilled which the Holy Ghost by the mouth of
pavid spake," Acts i. 16.
" Peter said to Ananias, why hath Satan filled thy heart to lie to the Holy Ghost,"
Acts v. 3. " Thou hast not lied to man but God," verse 4.
" Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in
you," 1 Cor. iii. 16.
" All these worketh that one and the self-same Spirit, dividing to every man severally
as he will. And there are diversities of operations, but it is the same God which worketh
all in all," 1 Cor. xi. 6.
" The grace of the Lord Jesus Christ, and the love of God, and the communion of the
Holy Ghost be with you all," 2 Cor. xiii. 14.
"Take heed to. the flock over which the Holy Ghost hath made you overseers,"
Acts xx. 28.
"All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy
against the Holy Ghost shall not be forgiven unto men," Matt. xii. 31.
"Whither shall I go from thy Spirit?" Psal. cxxxix. 7.
" But the Comforter, which is the Holy Ghost, whom the Father will send in my name,
he shall teach you all things," John xiv. 26.
" The Holy Ghost shall teach you in the same hour what you ought to say," Luke xii. 12.
"And as they ministered to the Lord and fasted, the Holy Ghost said, separate me
Barnabas and Paul for the work whereunto 1 have called them," Acts xiii. 2.
" They being sent forth by the Holy Spirit departed," &c., verse 4.
" It is evident upon consideration that there is not any thing which we believe con-
cerning the Holy Ghost, but that it is plainly revealed and declared ha these testi-
monies.
" He is directly called God, Acts v. iii., which the Socinians will not say is by virtue
of an exaltation unto an office or authority, as they say of the Son ; that he is an intelligent,
voluntary divine Person, he knoweth, he worketh as he will, which things if in their
frequent repetition they are not sufficient to evince an intelligent agent, a personal sub-
stance, that hath being, life, and will ; we must confess that the scripture was written on pur-
pose to lead us into mistakes and misapprehensions of tha.t we are under penalty of eternal
ruin, rightly to apprehend and believe. It declareth also, that he is the Author and
Worker of all sorts of divine operations requiring immensity, omnipotency, oinnisciency,
and all other divine excellencies unto their working and effecting. Moreover, it
is revealed that he is peculiarly to be believed in, and may be sinned against. Also that
he together with the Father and Son created the world, ' The Spirit of God hath made
m e,' Job xxxiii. 4 ; that he is the Author of all grace in believers and order in the churches.
The sum is, that the Holy Ghost is a divine, distinct Person, and neither merely the
power or virtue of God, nor any created Spirit whatsoever. This plainly appears from
what is revealed concerning him, for he who is placed in the same series or order with
divine Persons, without the least note of difference, or distinction from them as to an interest
^ personality ; who hath the names proper to a divine Person only, and is frequently and
directly called by them ; who also hath personal properties, and is the voluntary Author
w personal divine properties and the proper object of divine worship, he is a distinct
divine Person. And if these things, be not a sufficient evidence and demonstration of
a divine, intelligent substance, I shall, as was said before, despair to understand any
thing that is expressed and declared by words. But now thus it is with the Holy
"Pirit according to the revelation made thereof in the word and Gospel of God."
One consideration which hath in part been before proposed, I shall premise, to free
h subject of our argument from, ambiguity. And this is, that this word or
Spirit is used sometimes to denote the Spirit of God himself, and sometimes his
and graces, the effects of his operation on the souls of men, and this our ad-
versaries in this cause are forced to confess, and thereon in all their writings dis-.
. ln guish between the Holy Spirit and his effects. This alone being supposed, I say it
18 lm possible to prove the Father to be a Person, or the Son to be so, both which are
t acknowledged any other way than we may and do prove the Holy Ghost, to be
P- For he to whom all personal properties, attributes, adjuncts, acts, and opera-
ions are ascribed, and unto whom they do belong, and to whom nothing is or can be
ri ascribed, but what may and doth belong unto a person, he is a Person, and him
4 A 2
548 THE WOBD OF GOD COMPABED TO LIGHT, [BOOK I
we are taught to believe so to be. So we know the Father to be a Person ; as also the Son
For our knowledge of things is more by their properties and operations than by then-
essential forms, especially is this so with respect to the nature, being, and existence of God
which are in themselves absolutely incomprehensible : now I shall not confirm the
assumption of this argument with reference unto the Holy Ghost from this or that
particular testimony, nor from the assignation of any single personal property unto him
but from the constant uniform tenor of the scriptures in ascribing all those properties unto
him. And we may add hereunto that things are so ordered in the wisdom of God, that
there is no personal property that may be found in an infinite, divine nature, but it is in
one place or other ascribed unto him.
First, he is placed in the same rank and order without any note of difference or
distinction as to a distinct interest in the divine nature, that is, as we shall see, person-
ality, with other divine persons; Matt, xxviii. 12, " Baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost." 1 John v. 7, " There be three that
bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one."
1 Cor. xii. 3 6," No man can say that Jesus is the Lord, but by the Holy Ghost ;" "Now
there are diversities of gifts, but 'the same Spirit, and there are differences of adminis-
trations, but the same Lord, and there are diversities of operation, but it is the same God
which worketh in all." Neither doth a denial of his divine being and distinct existence,
leave any tolerable sense unto these expressions. For read the words of the first place
from the mind of the Socinians, and see what it is can be gathered from them ; " Bapti-
zing them in the name of the Father, and of the Son, and of the virtue or efficacy of the
Father." Can any thing be more absonant from faith and reason, than this absurd
expression ? And yet it is the direct sense, if it be any, that those men put upon
the words. To join a quality with acknowledged persons, and that in such things
and cases, as wherein they are proposed under a personal consideration, is a strange
kind of mystery, and the like may be manifested concerning the other places. '
Secondly, He also hath the names proper to divine persons only. For he is expressly
called God, Acts v. He who is termed the Holy Ghost, ver. 3, and the Spirit of the
Lord, ver. 9 ; is called also God, ver. 4. Now this is the name of a divine Person,
on one account or other. The Socinians would not allow Christ to be called God,
were he not a divine Person, though not by nature, yet by office and authority. And
I suppose they will not find out an office for the Holy Ghost whereunto he might he
exalted, on the account whereof he might become God, seeing this would acknowledge
him to be a Person which they deny. So he is called the Comforter, John xvi. 7. A
personal appellation this is also, and because he is the Comforter of all God's people, it
can be the name of none but a divine Person. In the same place also it is frequently
affirmed that " he shall come, and he shall and will do such and such things," all of them
declare him a person.
Thirdly, He hath personal properties assigned unto him, as a will ; " He divicleth to
every man severally as he will," 1 Cor. xii. 11, and understanding, " The Spirit searchetli
all things, yea the deep things of God," 1 Cor. ii. 10. As also the actings that are ascribed
unto him are all of them such, as undeniably affirm personal properties in their principle
and agent. For
Fourthly, He is the voluntary Author of divine operations ; he of old cherished the
creation. " The Spirit of God moved upon the face of the waters," Gen. i. 3. He formed
and garnished the heavens ; he inspired, acted, and spake in and by the prophets. " Well
spake the Holy Ghost by Isaiah the prophet unto the fathers," Acts xxviii. 25, 26. "But
holy men of God spake as they were moved by the Holy Ghost," 2 Pet. i. 21. He rege-
nerateth, enlighteneth, sanctifieth, comforteth" instructeth, leadeth, guideth, all the disci-
ples of Christ, as the scriptures every where testify. Now all these are personal opera-
tions, and cannot with any pretence of sobriety or consistency with reason be constantly
and uniformly assigned unto a quality or virtue. He is as the Father and Son, God, with
the properties of omniscience and omnipotence, of life, understanding, and will ; and by
these properties, works, acts, and produceth effects according to wisdom, choice, and
power.
Fifthly, The same regard is had to him in faith, worship, and obedience, as unto
the other Persons of the Father and Son. For our being baptized into his name i 5
B0 OK HI.]
OE THE GOSPEL GLORIOUS.
549
our solemn engagement to believe in him, to yield obedience to him, and to worship him,
as it puts ' tne same obligation upon us to the Father and the Son. So also in reference
unto the worship of the Church, he commands that the ministers of it be separated unto
himself. " The Holy Ghost said, separate me Barnabas and Saul for the work whereunto
I have called them," " So they being sent forth by the Holy Ghost departed," Acts xiii.
2 5 4 Which is comprehensive of all religious worship of the Church.
And on the same account is he sinned against, as Acts v. 3, 4, 9 ; for there is the
same reason of sin and obedience. Against whom a man may sin formally and ulti-
mately, him is he bound to obey, worship and believe ha him. And this can be no quality
but God himself, for what may be the sense of this expression, thou hast lied to the
efficacy of God in his operations? Or how can we be formally obliged unto obedience to
a quality ? There must be an antecedent unto faith, trust and religious obedience
be supposed as the ground of rendering a person capable of being guilty of sin towards
any. For sin is but a failure in faith, obedience, or worship. These therefore are due
unto the Holy Ghost ; or a man could not sin against him so signally and fatally as some
are said to do in the foregoing testimonies.
I say therefore unto this part of our cause, as unto the other, that unless we will
cast off all reverence of God, and in a kind of Atheism, (which as I suppose, the
prevailing wickedness of this age hath not yet arrived unto) say that the scriptures
were written on purpose to deceive us, and to lead us into mistakes about, and mis-
apprehensions of, what it proposeth unto us, we must acknowledge the Holy Ghost to
be a substance, a Person, God, yet distinct from the Father, and the Son. For to
tell us, that he will be our Comforter, that he will teach us, lead us, guide us, that he
spoke of old, in and by the Prophets, that they were moved by him, acted by him,
that he searcheth the deep things of God, 1 Cor. ii. 10; works as he will, that he ap-
pointeth to himself ministers in the Church : in a word to declare in places innu-
merable what he hath done, what he doth, what he says and speaks, how he acts and
proceeds, what his will is, and to warn us that we grieve him not, sin not against him,
with things innumerable of the like nature, and all this while to oblige us to believe
that he is not a Person, an Helper, a Comforter, a Searcher, a Wilier, but a quality in
some especial operations of God or his power and virtue in them, were to distract men,
not to instruct them, and leave them no certain conclusion but this, that there is nothing
certain in the whole Book of God. And of no other tendency are these and the like
imaginations of our adversaries in this matter. Dr. Owen.
Secondly. The Gospel is glorious in respect of the revelation made therein of the
Spirit touching his glorious works and operations.
1. The framing, forming, and miraculous conception of the body of our Lord
Jesus Christ in the* womb of the blessed Virgin, was the peculiar and special work
of the Holy Ghost. This work I acknowledge in respect of designation, and the
authoritative disposal of things is ascribed unto the Father, for so the Lord Christ
speaketh unto him, " A body hast thou prepared me," Heb.x. 5 ; but this preparation doth
not signify the actual forming and ^making ready of that body, but the eternal desig-
nation of it, as prepared in the council and love of the Father. As to the voluntary
assumption, it is ascribed to the Son himself, Heb. ii. 14, " Forasmuch as the children
were partakers of flesh and blood, he himself partook of the same." He took unto him
a body and soul, entire human nature, as the children or all believers, the same synechdo-
chially expressed by flesh and blood, ver. 16. " He took on him the seed of Abraham."
But the immediate divine efficiency in this matter was the peculiar work of the Holy
Ghost, Matt. i. 18, " When his mother Mary .was espoused to Joseph, before they came
together she was found to be with child of the Holy Ghost." Luke i. 35, " The Angel
answered and said unto her, the Holy Ghost shall come upon thee, and the power of the
highest shall overshadow thee : therefore also- that holy thing which shall be born of thee
shall be called the Son of God."
* Maximum in tota creatura testimoniurn. de divinitate Spiritus Sancti corpus Domini est ; quod ex
Spiritu Sancto esse creditur secundum Evangelistam, Matt. i. Sicut Angelas ad Josephum dicit, Quod
*a ea natum est de Spiritu Sannlo est. Athanasius de fid. un. et Trin.
Creatrix virtus altissimi, superveuiente Spiritu Sancto iu virginem Maviam, Christ! Corpus fabricavit ; quo
ule usus Temple sine riri natus est semine. Didym.de Sp. Sanct. lib- 2.
550 THE WORD OF GOD COMPARED TO LIGHT, [BOOK m.
(1.) The Person working is the Holy Ghost, he is the wonderful Operator in this
glorious work, and therein the power of the Most High is exerted. For the power of
the Most High is neither explicatory of the former expression, the Holy Ghost : as
though he were only the power of the Most High. Nor is it adjoining of a distinct agent
or cause unto him, as though the Holy Spirit and the power of the Most High \fere dis-
tinct agents in this matter, only the manner of his effecting this wonderful matter, con.
cerning which the blessed Virgin had made that enquiry, how can this thing he, seeing I
know not a man.
" The Holy Ghost," saith the angel, acting in the power of the Most High, or in the
infinite power of God, shall accomplish it.
(2.) As the human nature of Christ was formed by the miraculous working of the
Holy Ghost, he was hereby formed absolutely innocent, spotless and free from sin, as
Adam was in the day he was created.
(3.) The Spirit also the Gospel shows in a peculiar manner anointed him with
those extraordinary powers and gifts, which were necessary for the exercise and dis-
charge of his office ; " The Spirit of the Lord God is upon me, because he hath anointed
me to preach good tidings unto the meek," &c. Isa. Ixi. 1, Luke iv. 18.
4. It was in an especial manner by the power and operation of the Holy Ghost,
by which he wrought all those great and miraculous works, by which he attested and
confirmed his doctrine. Hence it is said, God wrought miracles by him, " Jesus of
Nazareth, a man approved of God by miracles, wonders and signs which God did by him."
He affirmed that what he did, he did by the finger of God, that is, by the infinite
power of God ; hence these mighty works are called ^wapus, powers, because of the
power of the Spirit of God put forth for their working and effecting. See Mark vi. 5,
Acts ii. 22, Luke xi. 20, and iv. 36.
5. The Lord Jesus was guided, directed, comforted, and supported in the whole course of
his ministry, temptations, obedience, and sufferings by the Spirit, he was led thereby
into the wilderness presently after he was baptized ; the Holy Spirit guided him to begin
his contest with Satan. The continuation of discourse in Luke will not admit that any
other Spirit can be intended, " and Jesus being full of the Holy Spirit returned from Jordan
and was led by the Spirit into the wilderness," namely, by that Spirit which he was full
of. And it was by the Spirit's assistance, that he was carried triumphantly through the
course of his temptations, in the power of the Spirit he returned sv TV Syva/xs/ m irvsv^-
into Galilee, that is, powerfully enabled by the Holy Spirit unto the discharge of his work,
Lukeiv. 14*
6. Moreover the Scripture affirms that he offered himself up unto God through the
eternal Spirit : some understand by the eternal Spirit in this place is meant the divine
nature, his Deity giving sustenance unto his human nature in the sacrifice of him-
self, in that he had power to lay down his life, and to take it up again; yet many
able divines, both ancient and modern, do judge that it is the person of the Holy
Ghost that is intended, Heb. ix. 4,-j-
7. It is also thought by the learned, that the Holy Spirit was eminently concerned in
raising him up again from the dead ; but we cannot dwell upon that here.
8. The work of the new creation is managed and gloriously carried on by the
workings and operations of the Holy Ghost ; it is the work and office of the Spirit
to make the whole work of the mediation of Christ effectual to the souls of the elect.
9. All those glorious and extraordinary gifts that were poured forth either upon
the prophets or apostles were by the operations of the Holy Spirit, 1 Cor. xii.
10. The gift of prophecy, whether ordinary or extraordinary, was always the imme-
diate effect of the operation of the Spirit .who inspired the penmen of Holy Scripture,
both of the Old and New Testament, in the writing and giving of them forth, and in
the opening and explaining of them to the sons 'of men. "The prophecy came not
in old time by the will of man, but holy men of God spake as they were moved by the Holy
Ghost," 2 Pet. i. 21.
11. The Holy Ghost supplies the bodily absence of Jesus Christ, and by him he
doth accomplish all his promises unto his church.
12. As he represents the person and supplies the room, person, and place of Christ,
so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work
* Dr. Omen. f Dr. Owen, p. 143.
BOOK HI.] OR THE GOSPEL GLORIOUS. . 551
and effect towards his saints;- whereas the work of the Son was not his own work, but
rather the work of the Father ; so the work of the Holy Spirit, is not his own work, but
rather the work of the Son, by whom he is sent and in whose name he doth accomplish it.
Howbeit when the Spirit of truth is come, he will guide you into all truth, for he shall
not speak of himself, but whatsoever he shall hear that shall he speak, and he will show
you things to come. He shall glorify me, for he shall receive of mine and shall show it
unto you. All things that the Bather hath are mine, therefore I said he shall take of
mine and show it unto you," John xvi. 13, 14, 15.
13. The Holy Spirit is the Spirit of grace, and the immediate efficient cause of all
grace and gracious effects in men; wherever there is mention made of them, or any
fruits of them, it must be acknowledged as part of his work, though he be not expressly
named, &c.
Grace is taken two ways in scripture.
(1.) For the grace, free love, and favour of God towards us.
(2.) For the gracious, free, and effectual operations in us.
In both senses the Holy Spirit is the Author of it as unto us ; in the first as to its mani-
festation and application ; in the second as to the operation itself. The nature, excellency,
and glory of grace in the latter sense we shall in the next place insist upon.
But since some men in these days as in former times do much eclipse the glory of the
Spirit touching the work of grace and operation of the Spirit in regeneration, or the quick-
ening them who are dead in trespasses and sins, in affirming that saving conversion doth
principally consist in a moral suasion :
It may not be amiss to add something briefly here in confutation of these men whose
principles are in our judgment fairly stated by the Reverend Doctor Owen.*
(1.) They say that God administereth grace unto all in the declaration of the doctrine
of the law and Gospel.
(2.) That the reception of this doctrine, the belief and practice thereof, is enforced by
promises and threatenings.
(3.) That the things revealed, taught, and commanded are not only good hi them-
selves, but so suited unto the reason and interest of mankind, as that the mind cannot
but be disposed and inclined to receive and obey them unless overpowered by prejudice and
a course of sin.
(4.) That the consideration of the promises and threatenings of the Gospel is sufficient
to remove these prejudices and course of sin.
(5.) That upon a compliance with the doctrine of the Gospel and obedience thereunto,
men are made partakers of the Spirit, with other privileges of the New Testament, and
have a right unto the promises of the present and future life.
This, saith the Doctor, is a perfect system of Pelagianism. Those that would see his
answer hereunto, may read from page 257, to page 286.
That we say this, viz., that mere moral suasion, without powerful influences and
divine operations of the Holy Ghost, will not bring a person effectually to believe
a nd close in with Jesus Christ, or work true conversion in the soul, though we
always say the power which the Holy Ghost puts forth in regeneration is such in its
acting or exercise, as our minds, wills, and affections are suited to be wrought upon
a nd to be affected by, according to their nature and natural operations, " Turn thou
^e, and I shall be turned," " Draw me, we will run after thee." He doth not act in them
otherwise than they themselves are meet to be moved and move, to be acted and act,
according to their own natural power and ability. He doth not in our conversion
possess the mind with any enthusiastical impression, nor acteth absolutely upon us, as
he did in extraordinary prophetical inspirations of old : when the mind and organs
f the bodies of men were merely passive instruments moved by the Spirit above their
^n natural capacity and activity ; not only as to the principle of working, but as
to the manner of operation. But he works on the minds of men in and by their own
natural actings through an immediate influence and impression of his power. " Create
* r Oweu in his Book, entitled, IlNETMATOAOriA, or a Discourse of the Spirit, page 256.
552 THE WORD OF GOD COMPARED TO LIGHT, [BOOK in.
in me a clean heart, O God." " He worketh to will and to do," He therefore offers not
violence or compulsion unto the will. This, that faculty is not naturally capable to gi ve
admission unto. If it be compelled it is destroyed. And the mention that is made in
scripture of compelling, (" compel them to come in") respects the certainty of the event,
not the manner of the operation on them.
But whereas the will in the depraved condition of fallen nature, is not only habi-
tually filled-and possessed with an aversion to that which is good spiritually (alienated from
God,) but also continually acts in opposition unto it, as being under the power of the carnal
mind, which is " enmity against God," and whereas this grace of the Spirit in conversion
doth prevail against all this opposition, and is effectual and victorious over it ; it will be
enquired how this can otherwise be done but by a kind of violence and compulsion, seeing
that we have evinced already, that moral suasion and objective allurement is not sufficient
thereunto.
Answ. It is acknowledged, that in the work of conversion unto God, though not in
the very act of it, there is a reaction between grace and the will, their acts being con-
trary, and that grace is therein victorious ; and yet no violence or compulsion is offered
unto the will.
1. The opposition is not ad idem. The enmity and opposition that is acted by the will
against grace, is against it as objectively proposed unto it. So do men resist the Holy
Ghost ; that is, in the external dispensation of grace by the word. And if that be alone
they may always resist it ; the enmity that is in them will prevail against it, " Ye always
resist the Holy Ghost."
The will therefore is not forced by any power put forth in grace in that -way
wherein it is capable of making opposition unto it, but the prevalency of grace is of
it as it is internal, working really and physically, which is not the will's opposition,
for it is not proposed unto it, as that which it may accept or refuse, but worketh effec-
tually in it.
2. The will, in the first act of conversion, as even sundry of the schoolmen ac-
knowledge, acts not but as it is acted, moves not but as it is moved, and therefore
is passive therein in the sense immediately to be explained. And if this be not so, it
cannot be avoided, but that the act of our turning unto God is a mere natural act, and
not spiritual or gracious. For it is an act of the will not enabled thereunto antece-
dently by grace. "Wherefore it must be granted, and it shall be proved, that in order
of nature, the acting of grace in the will in our conversion is antecedent unto its
own acting, though in the same instant of time, wherein the will is moved it moves;
and when it is acted it acts itself, and preserves its own liberty in its exercise. There
is therefore herein an inward Almighty sacred act of the power of the Holy Ghost pro-
ducing or effecting in us the will of conversion unto God, so acting our wills, as that
they also act themselves and that freely, so Austin, cont. duas epistol. Pelag. Lib. I. Cap.
xix. Trahitur, (homo) miris modis, ut velit, ab illo qui novit intus in ipsis cordibus homi-
num. operari, non ut homines, quod fieri non potest, nolentes credant, sed ut volentes ex no-
lentibus fiant.
The Holy Spirit, who in his power and operation is more intimate, as it were, to the
principles of our souls than they are to themselves, doth with the preservation, and in the
exercise of the liberty of our wills, effectually work our regeneration and conversion
unto God. This is the substance of what we plead for in this cause, and which de-
clares the nature of this work of regeneration, as it is an inward spiritual work ; I shall
therefore confirm the truth proposed with evident testimonies of scripture, and reasons
contained in them or deduced from them.
1. Because the work of grace in conversion is expressed by words denoting
a real internal efficiency, such as creating, quickening, forming, giving a neff
heart, &c.
* Christus non dicit, duxerit, ut illic aliquo modo intelligamus precedere voluntatem, sed dicit,
traxerit, quis autem traJiitur si jam volebat ? et tamen nemo venit nisi velit, trahitur ergo miris modis ^
velit, ab illo qui novit inius in ipsis hominum cordibus operari, non ut homines, quod fieri non potest, no-
lentes credant, sed ut volentes ex nolentibus fiant. August, cont. duas Epist. Pelag. cap. 19.
Cerium est nos veils, cum volumus, sed illefacit ut vellemus, de quo dictum est, Deus est qui operatut
in nobis velle. Idem de Grat. et. lib. Arbit. cap. 16.
BOOK HI.] OR TJEIE GOSPEL GLOKIOUS. 553
2. I* i s attributed to be wholly of grace, to the end God might have all the glory, and all
boasting might be excluded". .
But (I.) The doctrine of these men, as the doctor observes, ascribes the whole glory
of our regeneration and conversion unto ourselves, and not to the grace of God, for that act
of our wills on this supposition, whereby we turn unto God, is merely an act of our own,
and not of the grace of God ; this is evident, for if the act itself were of grace, then would
it not be in the power of the will to hinder it.
(2.) This would leave it absolutely uncertain notwithstanding the purpose of God, and
the purchase of Christ, whether ever any one in the world should be converted unto God,
or no. For when the whole work of grace is over, it is absolutely in the power of the
^rill of man whether it shall be effectual or no. And so absolutely uncertain, which is con-
trary to the covenant, promise, and oath of God, unto and with Jesus Christ.
(3.) It is contrary to express testimonies of scriptwre innumerable, wherein actual con-
version unto God is ascribed unto grace as the immediate effect thereof. This will fur-
ther appear afterwards. " God worketh in us to will and to do ;" the act therefore itself
of willing in our conversion, is of God's operation, and although we will ourselves, yet it is
he who causeth us to will, by working in us " to will and to do," Phil. ii. 13.
And if the act of our will in believing and obedience, in our conversion to God, be not
the effect of his grace in us, he doth not " work in us both to will and to do of his own
good pleasure."
1. The work of conversion itself, and in particular the act of believing, or faith itself, is
expressly said to be of God, to be wrought in us by him, to be freely given unto us from
him ; the scripture saith not that God gives us ability or power to believe only, namely,
such a power as we may make use of, if we will, or do otherwise, but faith and conversion
themselves are said to be the work and effect of God.
Object. But it may be objected that every thing which is actually accomplished is in
potentia before. There must therefore be in us a power to believe before we do so
actually.
Answ. 1. The act of God working faith in us, is a creating work, " For we are his
workmanship created in Christ Jesus," Eph. ii. 10, and " he that is in Christ is a new
creature.'" 5 Now the effects of creating acts are not in potentia any where but in the active
power of God, so was the world itself before its actual existence. This is termed poten-
tia logica ; which is no more but a negation of any contradiction to existence ; not poten-
tia physica which includes a disposition to actual existence. Notwithstanding therefore all
these preparatory works of the Spirit of God which we allow in this matter, there is not
by them wrought in the minds and wills of men such a next power, as they call it, as
should enable them to believe without further actual grace working faith itself. Wherefore
with respect to believing, the first act of God is to work in us to will ; so Phil. i. 13, "He
worketh in us to will." This God worketh in us by that grace which Austin and other
learned men call gratia operans.
2. Faith and repentance. It is said to be given of God. " Him hath God exalted to
be a Prince and a Saviour, to give repentance unto Israel and remission of sin," Acts v.
" To you it is given in behalf of Christ, not only to believe but to suffer for his sake,"
i. 29. " By grace ye are saved through faith, and that not of yourselves, it is the
of God," Eph. ii. 8. Our own ability, be it what it will, however assisted and excited,
God's gift, are contrary distinguished. If it be of ourselves it is not the gift of God ; if
rt be the gift of God, it is not of ourselves, and the manner how God bestows this gift
ll pon us i s declared, ver. 10, " For we are his workmanship created in Christ Jesus unto
good works." And from hence faith is called the faith of the operation of God.
3. Love, that precious prevailing grace, is planted in the soul by the Spirit causing the
s pul with delight and complacency to cleave unto God and his ways. " The Lord God will
circumcise thine heart to love the Lord," Deut. xxx. 6. " Hope maketh not ashamed, be-
cause the love of God is shed abroad in our hearts by the Holy Ghost," Rom. v. 5. " The
of the Spirit is love," Gal. v. 22.
. It might be further demonstrated by considering how conversion, with the man-
how it is effected, is set forth in the holy scripture; " The Lord thy God will cir-
4 B
554 THE WOBD OF GOD COMPARED TO LIGHT, :[BOOK m
cumcise thine heart and the heart of thy seed, to love, the Lord thy God with all thine
heart," &e. Deut. xxx. 6. What is this but the putting off the body of sin ? Col. ii. ]j
This is the immediate work of the Spirit of God, no man ever circumcised his own heart
" A new heart also will I give you, and a new Spirit will I put within you, and will take
away the stony heart," Ezek. xxxvi. 26, that is, that impotency and enmity which is ^
our hearts unto conversion.
5. The work of grace upon the soul is called a vivification, we are by nature dead in
sins and trespasses ; in our deliverance from thence we are said to be quickened. " The
dead shall hear the voice of the Son of God, and live," being made alive ; now no such
work can be wrought in us by an effectual communication of a principle of spiritual life
and nothing else will deliver us. Some think to evade the power of this argument by'
saying all these expressions are metaphorical, and arguing from them is but fulsome meta-
phors. And it is well if the whole Gospel be not a metaphor unto them.*
But if there be not an impotency in us by nature unto all acts of spiritual life, like that
which is in a dead man unto acts of life natural. If there be not an alike power of God re-
quired unto our deliverance from that condition ; and the working in us a principle of
spiritual obedience as is required unto the raising of him that is dead, they may as well
say the Scripture speaks not truly, as that it speaks metaphorically.
6. Believers are said to be begotten and born again of the Spirit, by which it appeal's
that our regeneration is not an act of our own. I mean not so our own as by outward
helps and assistance to be educed out of the principles of our nature. " Of his own will
begat he us by the word of truth," &c. James i. 18. " Born again not of corruptible seed,
but of incorruptible," &c. 1 Pet. i. 23. "Which were born not of blood, nor of the will
of man, but of God," John i. 13. This being so, it behoved them who plead for an active
interest of the will of man in regeneration, to produce some testimonies of scripture where
it is assigned unto it, as'the effect unto its proper cause ; where it is said that a man is born
again or begotten anew by himself. And if it be granted, as, it must be so, unless violence
be offered not only to the scripture, but reason and common sense, that whatever be our
duty and power herein, yet these expressions must denote an act of God, and not ours; re-
generation being thus proved to be the glorious working and operation of the Holy Ghost,
we shall now proceed to show further, the nature and excellency of grace as it shines
forth in the Gospel, and is experienced by every sincere Christian.
1. Gospel grace is glorious, because, when received in truth, it delivers the soul
from bondage, it breaks the bonds. For the soul is not set at liberty by the bare
shedding of Christ's blood, without the application of it by the Spirit or infusion of grace
into the heart.
2. The Gospel through the grace of it when received in truth, opens blind eyes, it makes
them see, that never saw, in a spiritual sense, before ; it opens their eyes that were born
blind ; how blind was Saul till the Gospel grace shone upon him or rather in him ?
3. The Gospel through the grace of it, when received in truth, raises the dead soul to
.life, It is hereby we come to be quickened, the flesh profiteth nothing, it is the Spirit
that quickeneth ; that is, the human nature without the divine cannot accomplish salvation
for us ; nor shall any soul receive any saving benefit by the flesh, or death of Christ, un-
less he be quickened by the Spirit.
4. The Gospel in the grace of it, when received in truth, casts out that cursed enmity
that is in the heart against God, and thereby reconciles the sinner to the blessed Majesty
of heaven.
5. The grace of the Gospel works regeneration, makes the sinner another man, a nevf
man. It forms the new creature in the soul.
1. It infuses new qualities.
2. It makes the proud person humble, and not to vaunt himself.
'6. It makes the unclean person chaste, and to loath lascivious thoughts.
4. It makes hard-hearted sinners full of bowels.
5. It makes the impenitent soul to bear all things.
* Dr. Owen, page 279.
BOOK
OH THE GOSPEL GLOKIOUS.
555
6. It makes the covetous person liberal, and to distribute to the poor.
7. It makes the worst husband the best husband, the worst wife the best wife, the worst
children the best children, the rebellious ones to be obedient ones.
6. The Gospel in the grace of it, brings the soul into union with God. No grace, no
Christ. God is the fountain of this union, Christ is the conduit-pipe as Mediator ; the Spirit
and the grace thereof is the stream. Union is let into the soul at this door ; no grace, no
God, no union with him, and no communion with him.
7. The grace of the Gospel washeth the polluted soul ; it cleanseth the filth of the heart
and pollution of the life. " He put no difference between them and us, purifying their
hearts by faith," 1 Cor. vi. 11, Tit. iii. -4, 5, Acts xv. 9.
. 2. The grace of the Gospel, or saving operations of the Spirit, heals the wounded soul,
" He poured in oil and wine," &c. Luke x. 34.
9. Gospel grace gives the soul a right to all the blessings of a crucified Christ, is that
vrhich puts on the wedding garment. It was a pretty saying of a good man,
1. The Father weaves this garment, he was first concerned about it, he prepared the
matter with which it is made.
2. The Son made it, he has wrought righteousness for us.
3. The Spirit puts it on.
10. The grace of the Gospel makes a glorious soul, a glorious man, a glorious woman,
a glorious family, a glorious church, a glorious city, a glorious kingdom, where it is gene-
rally received in truth.
It makes a glorious soul ; it finds it naked, and clothes it. It finds it starved, as it were,
and feeds it. It finds it wounded, and heals it. It finds it cold, and warms it. It finds
it unclean, and sanctifies it. It finds it poor and enriches it. It finds it in bonds, and sets
it at liberty. It finds it an enemy to God, and reconciles it. It finds it condemned, and
justifies it. It finds it dead, and gives it life.
11. The grace of the Gospel adorns the soul, it puts ornaments upon the head, and
chains beyond those of gold, upon the neck. It decks it with jewels, " I decked thee with
ornaments, I put .bracelets upon thy hands, and a chain on thy neck ; I put a jewel on thy
forehead, ear-rings in thine ears, and a beautiful crown on thy head ; thou wast decked
with gold and silver, with silk and broidered work," Prov. i. 9, Ezek. xvi. 12, 13. It
puts a ring on the finger, it adorns the soul with a meek and a quiet spirit, which is in the
sight of God of great price, Luke xv. 22, 1 Pet. iii. 4.
12. The grace of the Gospel makes a man behold a beauty and glory in the Gospel, to
love it, and to suffer for it. The Gospel is worth little in the sight and esteem of that man, that
has not the grace of the Gospel. What is the word of grace without the grace of the word ?
13. Gospel grace is an excellent preservative against the plague of sin. No pestilence
so bad as this. " How shall I," saith Joseph, " do this thing and sin against God ?" It is
also a potion to work it out, as well as to preserve from it.
14. Gospel grace is good, really good, always good and glorious at all times ; it is good
in ^health, the soul cannot have health without it ; good in sickness, it is good in prosperity,
rt is good in adversity, it is good in good times, and woe to them that want it in bad times ;
we are blessed that have it, but they are cursed that are without it, whatsoever profession
they make. For the profession of the Gospel without the grace of the Gospel will do a
man no good ; it is but the name without the nature ; the cabinet without the jewel ; the
lamp without the oil.
15. The grace of the Gospel makes men like to Christ, to love Christ, and to die for Christ.
*
16. Gospel grace makes men to live to God; they live to themselves that have it not ; they
uve to God that have it. It makes men wise, to be men of understanding, to live sober to them-
selves, to live righteously to men, and to live holy towards God, to live in subjection to God, to -
% God, to delight in God, and to live in obedience and subjection to his Church.
H- The Gospel is glorious in respect of the tenders and offers made therein to the
sons of men.
356 THE WOKD OF GOD COMPABED TO LIGHT, [BOOK m
Quest. What is tendered ?
Answ. Repentance is tendered, pardon is tendered, peace is tendered, bread and water
of life is tendered, perfect righteousness is tendered, adoption is tendered, glorious liberty
is tendered ; in short, God is offered, he makes a tender of himself. Christ is tend-
ered with all his benefits, who is the pearl of great price, worth millions ; yea more
than ten thousand worlds ; a marriage with Christ is tendered, the Spirit is tendered -with
all the blessings of it, a kingdom is offered in the Gospel, a crown is offered, a crown of
endless glory, a crown that fadeth not away, eternal life is tendered.
Quest. Who is it that makes these tenders and offers in the Gospel ?
Answ. The great God, he that has them to bestow, and a right to give them.
Quest. Whom are they offered to?
Answ. To such that were his enemies, rebels, even the worst of sinners ; in a word
whoever will, he that hath a will to receive them may have them, Rev. xxii. 17.
Quest. Upon what terms are they offered ?
Answ. Freely, offered without money and without price, though a man, as to right-
eousness, hath nothing of worth nor beauty in him, being in himself but a lump of sin and
filthiness, yet he may have these things, they are offered unto such, Isa.lv. 1, 2, 3.
They are sincerely and faithfully offered, God doth not mock men and women, offer them
such things as these, and yet never intend to bestow them upon them ; if they have a heart
and a mind to them, my life for theirs they enjoy all these and many more h'ke glorious good
things. Nay, and more than this, they have been often tendered with much affection and
in bowels of compassion, God bewails, and Christ bewails, the state of such who do refuse
them. ! then what fools are mortals to slight and reject these tenders !
III. The Gospel is glorious in respect of the glorious things that are brought about and
accomplished thereby.
The first I shall mention is reconciliation, which is a glorious blessing ; what is more
fully opened and held forth in the Gospel than reconciliation with the means and manner
how, and by whom accomplished ? which will appear
1. By considering the parties reconciled.
2. By considering the nature of the breach that was between them.
3. By considering the means and manner how Jt is accomplished.
4. By considering the fruits and effects of it.
First, Considering the parties that were at variance, who by the Gospel are reconciled,
God and man, the infinite God, the holy God and man, these were at enmity ; it is sad
when a difference rises in a family, in a congregation, in a city, in a kingdom, or between
one kingdom and another : but much more sad is it to have God and sinners at enmity.
Adam runs from God, hides himself, he knew God was now become his enemy ; the word
declares the creature to be God's enemy, whilst he stands in old Adam in the state of na-
ture ; " And you that were sometimes alienated and enemies in your mind," &c. Col. i. 21.
And then God declares himself to be the sinner's enemy, he is angry with the wicked every
day ; he is said to fight and war against them, which plainly shows he is their enemy. But
now what a glorious blessing is this to have these two parties reconciled, " When we were
enemies we were reconciled to God by the death of his Son !" " You that were enemies in
your minds by wicked works, (or as in the margin, by your minds in wicked works,) yet
now hath he reconciled in the body of his flesh through death," Rom. v. 10, Col. i. 21, 22.
Secondly, Gospel reconciliation appears to be a glorious reconciliation, if we consider the
nature of the breach that was between them.
1 . It was an old breach, no sooner was man made, but straightway he became an enemy
to God ; nay, every soul that comes into the world, comes into it an enemy of God, or IB
a state of enmity.
2. It is so great a breach that all the angels in heaven, nor all the saints on earth, could
not make up.
BOOK HI.] OR THE GOSPEL GLOEIOUS. 557
g. It was such a breach that lays the soul obnoxious to God's fearful curse.
4 It is such a breach that makes the creatures of God at enmity with one another, and
mankind in danger of being devoured by them : and also hath set man one against
another.
5. It is such a breach that sets man against himself, it hath caused his own conscience
to fee his enemy, and to accuse, and fight against him and condemn him ; " If our hearts
condemn us, God is greater," &c., 1 John iii. 20, 21.
6. It is such a breach, that unless made up will produce an eternal separation from
God, " Depart from me, ye cursed, into everlasting fire prepared for the devil and his
angels," &c., Matt. xxv. 41.
Thirdly, it is a glorious reconciliation, if we consider the means and manner how
and by whom it is brought about and accomplished ; every Person in the glorious Trinity
hath a hand in it and is eminently concerned about it. " God was in- Christ reconciling
the world to himself." " All things are of God, who hath reconciled us unto himself by
Jesus Christ," &c., 2 Cor. v. 18, 19. The Lord Jesus the second Person is employed,
(or as we may see from hence,) as one fitly qualified to make up this dreadful breach : and
in order thereunto he took our nature on him. There was a necessity of Christ's coming
to reconcile God and man : God, his law aad justice was wronged, and God was re-
solved to have this wrong made up and his justice satisfied, which none but Christ
could do, God was there to be reconciled, yet nevertheless he will (wherein he was
wronged) be righted, and have his justice fully and completely satisfied. Christ knew
what would appease and satisfy both law and justice, what he hath done hath infinite
worth and efficacy in it ; this way tends most to glorify God the Father, the Son is glori-
fied most this way, the Spirit is glorified this way, and there was no way like this to
melt the sinner's heart, to abase him, and lay him. at the feet of God. See Christ the Me-
diator, &c.
2. Christ doth not only reconcile God to the creature, but also reconciles the creature
unto God ; he undertakes to bring God near to man, and man near to God ; whose heart
is full of sin and enmity to his Maker, and not subject to his law ; he lays bis hands upon
both: the first is done by his death. Christ, like Jonas, is cast into the sea, as it
were, of wrath, to make a calm. The second is done by the Spirit, he breaks the heart,
changes the inward qualities and evil dispositions ; he takes away the heart of stone, and
gives a heart of flesh.
Fourthly, Gospel reconciliation is glorious in respect to the nature of it.
1. It is a free reconciliation ; it is a work of free-grace alone : it is not of man. " Not
of him that willeth, or him that runneth ; but of God that showeth mercy," Kom. ix. 16.
Hence the apostle saith, " All things are of God ;" speaking of reconciliation.
2. It is a mysterious reconciliation, " We speak the wisdom of God in a mystery, even
the hidden wisdom, which God ordained before the world began to our glory," ] Cor. ii.
f. " The Spirit searcheth all things, yea, the deep things of God ;" this is one of those deep
things, which many because they cannot comprehend it in their own natural wisdom, cavil
against.
3. It is a certain reconciliation, 'God is at peace and fully reconciled in Jesus Christ.
Christ shall not, will not lose his glorious design in coming into the world, taking our
nature on him, and dying the cursed death of the cross. Those therefore that are brought
to accept of the terms of peace and reconciliation as offered in the Gospel, stand in a state
f real peace and friendship ; neither let any one imagine that after all these glorious trans-
actions of the blessed Trinity about this work, that the issue of the whole in order to the
making it effectual, depends upon the will and power of man.
4. The soul is taken into perfect love and union with God ; God hereby entirely
Joveth us, and is so for us, or on our side, that his friends and allies become our friends
and allies, and all our enemies become his enemies ; so that what is done to us, he takes
as done to himself.
It is an honourable reconciliation ; it is a reconciliation upon honourable terms,
j-od differeth. not in any of his glorious attributes ; if God had passed by our offences so
that we had had pardon and reconciliation without more ado, without a compensation
558 THE WORD OF GOD COMPABED TO LIGHT, [BOOK Uj
for sin, the devils perhaps, aaith a divine,* might have cried out against him, and have
said, where is the glory of thy justice ? These have sinned against thee, as well as ^ e
and the breach, they have made upon thy justice, is no ways made up : hut now their
mouths are stopped for ever. This reconciliation will he to the glory of God in the sight
of angels and men to eternity, and it is that which God rejoices in as being exceedingly
pleased with it, seeing his honour is made up in this reconciliation.
6. It is an abiding, firm, and everlasting reconciliation ; there is nothing can make a
breach between God and his people any more ; the union cannot, shall not be broken, it is
beyond the power of devils, men, sufferings, nay, or sin either, to do it. " Who shall be
able to separate us from the love of God which is in Christ Jesus our Lord ?" Bom. viii. 39.
Fifthly, Gospel-reconciliation is glorious in respect of the fruits, effects, and consequences
of it.
1. In that all that enmity that was between God and the soul comes hereby to be
removed, and man consequently to have peace with God. " For he is our peace who
hath made both one, and hath broken down the middle wall of partition between us, hav-
ing abolished in his flesh, &c. and that he might reconcile both unto God in one body by
the cross, having slain the enmity thereby, and came and preached peace." " Being jus-
tified by faith, we have peace with God through our Lord Jesus Christ," Eph. ii. 14 17,
Rom. v. 1.
2. Peace of conscience is another fruit and effect of this reconciliation.
3. There are also, as the effects of this reconciliation, peace and sweet harmony in the
soul between all the faculties ; they do not fight as formerly one against another, the con-
science drawing one way, and the will another ; the will opposing that which conscience
would have done ; the judgment may be convinced in some measure as Balaam was,
who cried out that God's ways were best, " How goodly are thy tents, Jacob, and
thy tabernacles, Israel !" Numb. xxiv. 5, and yet the affections may be for sin, and
love the wages of unrighteousness.
4. The next thing that I might mention is joy in the Holy Ghost: when once a soiil
knows he is reconciled to God, then he comes not only to have peace, but also to be filled
with joy in believing ; " The kingdom of God is not meat and drink, but righteousness and
peace, and joy in. the Holy Ghost."
5. Free access to God is another fruit and effect of Gospel-reconciliation ; such may go
with boldness to 'the throne of grace. " Through him we both (i. e., Jews and Gentiles
who believe) have access by the Spirit to the Father," Eph. ii. 18.
6. Hence there is a free and blessed trade opened between heaven and earth, be-
tween God and the soul ; as in countries that are in war one with another, there can
be no trade nor traffic between them, but when peace is made, and a sure league
concluded betwixt them, trade is open again ; so is it between God and the soul when
reconciled.
7. By this means we come in a special manner to be under the care and protection
of God ; there shall not one hair fall to the ground without the leave and permission
of God ; he has hereby interested himself in all our concerns, and many other blessed
effects attend our reconciliation with God, which are elsewhere insisted upon. See
Mediator.
Sixthly, the Gospel is glorious in respect of remission or pardon of sin. Gospel-remission
is a glorious remission :
I. By considering who it is that is pardoned, or who they are that God forgives ?
1. Rebels, such that had broken an holy and just law.
2. Rebels to God, such that had confpired against him, joined and sided with Satan
against the Majesty of heaven.
3. Such that were greatly in debt, owed ten thousand talents, and nothing to pay.
See Metaphor, poor.
4. Such that were liable to eternal wrath.
II. By considering the causes, and chief ground or way of pardon, Christ's blood must
be shed to procure it ; " Without shedding of blood there is no remission of sin." Heb. ix-
22.
* Mr. Burroughs.
BOOK HI-] OB THE GOSPEL GLORIOUS. 559
Hi. By considering the nature and effect of pardon.
1. All sins that ever the poor sinner committed are promised to be forgiven.
2. For ever forgiven.
3. The pardoned person is not only forgiven, but justified also.
4. None can condemn such.
5. They have peace with God, through our Lord Jesus Christ.
IV. And lastly, Gospel remission is glorious in respect of God that gives forth the par-
don, " I am he that blotteth out thine iniquity," Isa. xliii. 25. This antidotes the soul
against the venom of Satan's temptations.
1. He pardons the sinner that hath power to do it ; who but God can forgive sin ?
2. Who can accuse the soul ? I will, saith Satan ; thou art a sinner : What then, saith
the soul ? See what I have here, behold a pardon from the King himself.
3. None can revoke this pardon, or make it ineffectual.
4 God himself never repents the giving it to any poor believer ; as others cannot, so he
never revoke free Gospel pardon and remission himself.
Seventhly, The Gospel is glorious in respect of peace, the fruit and effect of grace; not
peace with God, for that we have already spoken of, but peace of conscience. " Great
peace have they that love thy law/' &c. " My peace I leave with you, my peace I give
unto you, let not your hearts be troubled;" " Let the peace of God rule in your hearts,"
&c., John xiv. 27.
Eighthly, The Gospel is glorious in respect of the ordinances and institutions of it,
which we shall insist upon, under its proper head ; particularly that of baptism and the
Lord's Supper, which will be made appear to be glorious ordinances.
Ninthly, The Gospel is glorious in respect of the promises thereof.
The promises of God in the Gospel given through Christ are great, glorious, and exceed-
ing precious. The promises may be compared to the Land of Promise, they flow with
milk and honey, they are like a rich mine, abounding with precious treasure, the further
you dig, the more precious gold you will find. Or they may be compared to a lovely and
choice garden, that abounds with all sorts of rare and excellent flowers ; but it is a garden
always green and flourishing ; flowers that know no di-ought nor winter, that never decay ;
not only for pleasure, but for profit. A Gospel promise is something that God hath en-
gaged to give to Christ, or unto us through Christ, or for his sake.
And they consist either in his free bestowing of good, or his gracious removing of evil.
In his bestowing of good here, or good hereafter ; or in removing of evil here, or evil here-
after. And they either are absolute or conditional.
Gospel promises are glorious promises, called precious promises ; and better promises
than those of the law or first Testament.
I. This appears if we consider who it is that makes and gives these promises forth, viz.
the great God, Eom. i. 2. Men think they have enough when they have the promise and
word of a king, touching this or that, to rely upon ; but what is the promise or word of an
earthly king, to the promises of the King of heaven and earth, they oftentimes fail in their
promises ; but this King never did.
II. Glorious, if we consider the time when given, and that was before the foundation
the world. " In hopes of eternal life, which God, that caanot lie, promised before the
world began," Tit. i. 2, 3.
III. Glorious promises, if we consider the vileness, unworthiness, and nothingness of
them, as they are in themselves, to whom the promises are made.
IV. Gospel promises are glorious promises, considering through whom and by what
means they are given ; Christ procures the promises as well as remission, by pouring forth
his precious blood, he paid dear for them ; that the slave might be adopted and saved, the
kon is sacrificed.
V. They are free promises ; not made for any merit or worthiness in us, but purely
proceed from the free grace and favoiir of God, Tit. iii. 5, and therefore glorious.
kod doth not sell himself, his Son, and precious promises, to sinners, but they are given
tteely, "Without money, and without price ;" not for thy beauty, righteousness, excellence,
* c - He that hath promised to love us freely, pardons us freely. " Thou hast bought me no
560 THE WORD OF GOD COMPARED TO LIGHT, [BOOK Hi
sweet cane without money, neither hast thou filled me with the fat of thy sacrifices; but
thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities, j
even I, am he that blotteth out thy transgression for mine own sake, and will not renaen!
ber thy sins," Isa. -yliii. 24, 25.
Salvation is freely promised, "Not by works of righteousness that we have done, but ac.
cording to his mercy he saved us, by the washing of regeneration and renewing of the Holy
Ghost," Tit. iii. 5.
VI. Gospel promises are glorious, if we consider the extent of them ; they run not
only to the lineal seed of Abraham, but to all believers, to Jew and Gentile, bond
and free, none are excluded: "Whosoever will, let him take of the water of life freely,"
Rev. xxii. 17.
VII. Gospel promises are glorious promises in respect of what is given :
1. Christ is given, God hath given . his Son, not only for the sinner, but to the
sinner. Christ promiseth to give himself, offers to betroth himself to us for ever. The
Spirit is promised with all the blessings, grace, gifts, and operations thereof, Hos. ii,
16, 19, Isa. Ixii. 5.
2. God promises in the Gospel to give himself, " I will be your God, and you shall be
nry people." This promise is the highest, the fullest, and sweetest of all promises ; Austin
speaking of it, breaketh forth in admiration, " What is better than this goodness ! "What
is or can be greater happiness than this ! Can God give' any thing greater than him-
self."
3. Whatsoever he is, has, or can do, in a gracious way, is promised to be given
in- this one promise. He is one eternal, all-sufficient, immutable, infinite, glorious,
incomprehensible, omniscient, omnipresent, holy, and gracious God. His goodness,
truth, power, wisdom, mercy, loving-kindness, faithfulness, is engaged for be-
lievers.
4. what is in man that thou art mindful of him ? Is all below thyself too little and
not good enough for man, that thou givest thyself to fill and satisfy him? All
that God is or hath so far as communicative is promised, &c. life, light, grace, strength,
wealth, riches, pleasure, honour, is the believer's.
5. Whatsoever he can do so far as comports with his own glory and our good, is
promised, viz. to feed, support, suppress fears, prevent danger, keep in or deliver out of
trouble, &c.
6. The greatness of this promise will appear by considering what all other things
are in comparison of God; if heaven be nothing, what is earth in comparison of him?
all other things come from him as water from a fountain; what are all things
without him, either spiritual or temporal? Consider the necessity of him. Men make
a shift to live without enjoying God (though such are dead whilst they live) but know
not how to die without him ; nothing but God is a suitable good for the soul. It is
not clothes that can clothe it ; it is not silver, gold, nor pearl can adorn it ; it is not
fire that can warm it, nor bread can feed it, nor wine can cheer it, nor money can satisfy
it, nor earthly friends comfort it; it is God only that can supply all the wants and
necessities of the soul.
7. This is a great promise, because nothing is yours till God is yours : by union with
him the soul is interested into all spiritual and temporal good things.
8. It is a part and portion which can never be spent ; you may live upon God, there is
enough in him for millions, and millions of millions ; Psal. Ixxiii. 25, See God a Portion.
God is better than heaven, better than grace, better than glory, better than things
present, or things to come ; the promises are like a rich ring of gold, but this is the rare
diamond in that ring ; it is the crown, the top, excellency of all promises ; his wisdom is
the soul for direction, his power for protection, his grace for its acceptation, his Spin*
for its consolation, his creatures on earth to serve us, his angels to guard us, his ordi-
nances to feed and strengthen us, his grace to adorn us, his riches to advance and crown
us to eternity.
This is a great promise, the greatest promise ; God gives Light when he gives himself,
he gives life when he gives himself. God is Light without obscurity, how sweet is that
Light ! He is Life without mortality, how sweet is that Life ! Peace without perplexity,
Love without mutability, how sweet is such love ! God fills and satisfies all that enjoy him;
beyond God the heart can desire nothing.
[BOOK ni.J OR THE GOSPEL GLORIOUS. 5G1
VIIL Promises of the Gospel are glorious and precious promises, if we consider the sea-
i sonableness and suitableness of them.
Kest is promised to the weary
Food to the hungry
Clothes to the naked
Pardon to the guilty
Liberty to the captive
Strength to the weak
Health and healing to the sick and wounded
Courage to the faint-hearted
Biches to the poor and needy
Light to the blind
Life to the condemned
Soul.
Were a man cast for life and condemned to die a painful and horrible death, suppose it
were to be burnt or roasted alive, and a pardon should be proffered to him in the very nick
of time, how sweet and precious would that be to him ; even so seasonable and sweet are
the promises of the Gospel to poor condemned sinners. God gives them into the soul
when it sees it is just dropping into hell, to be burnt for ever in eternal flames.
IX. Promises of the Gospel are glorious in respect of the firmness and stability of them.
Gospel promises are firm and sure promises.
1. Made or given forth by one who cannot lie nor deny himself. " In hope of eternal
life, which God, that cannot lie, promised before the world began," Tit. i. 1 ; 2 Tim. ii. 13.
2. They are not yea and nay, not uncertain, doubtful, mutable, and variable, but yea
and amen in Christ Jesus. God ever kept his promise with his people, 2 Cor. i.
1. He promised Noah he would not drown the world any more ; and how graciously hath
lie kept that promise, and continued the token of it in the cloud unto this day ?
2. God promised Abraham a son, and will work miracles rather than not make that
promise good.
3. God promised to give the land of Canaan and rest therein to his seed ; how punctual
was he in performing of it, as Solomon well observes, 1 Kings viii. 56, " Blessed be the
Lord, that hath given rest to his people Israel, according to all that he promised." " There
hath not failed one word of all his good promise," &c. It was declared to Abraham that
his seed should be strangers in the land of Egypt four hundred years ; and Moses shows
that at the end thereof, nay the very self-same day, the Lord brought them out of the
said land, Exod. xxii. 41.
4. God promised to send a Saviour, and accordingly when the fulness of time was come,
he sent him into the world.
5. And, that Gospel promises might be firm and sure to all the faithful and covenant
people of God, they are put into Christ's hand, who having shed his blood to procure the
good promised, hath received the promises for us as our Trustee, Acts ii. 33, " Therefore
being by the right-hand of God exalted, and having received the promise of the Holy
Ghost, he hath shed forth this, which ye now see and hear."
6. That the promises might be made sure to all the seed, Christ hath brought himself
under a,n obligation to make them good. And the Lord Jesus is not only engaged, but
we Father also, Luke xxiv. 49.
! In respect of his goodness and mercy, Heb. x. 23, 1 John i. 9.
2- In respect of his faithfulness and truth, 1 Cor. x. 13.
3- Nothing can hinder or obstruct God in accomplishing whatsoever he hath promised.
4. They must be made good because of the nature of the covenant, it is ordered in all
j^Mgs, and sure, 2 Sam. xxiii. 5. It is unto God as the waters of Noah, Isa. liv. 10.
They are left in Christ's last will and Testament, that was confirmed by his blood, Heb.
lx - { 15, IB, 17. See Testator.
' And for this cause he is the Mediator of the New Testament, that by means of death
or &e redemptions of the transgressions that were under the first Testament, they which
are called, might receive the promise of eternal inheritance."
4 c
562 THE WOED OF GOD COMPARED TO LIGHT, [BOOK
5. But if all this be not enough, God hath engaged himself by oath to make them
he hath, if I may so speak, pawned his own being, life, power, truth, and holiness,'
the performing whatsoever he hath promised to his own covenant-people, for ee when Gdjj
made a promise tg Abraham, because he could swear by no greater, he swore by himself
(Gen. xxii. 16, 17,) saying, surely in blessing I will bless thee, and in multiplying l w jj|
multiply thee." And so after he had patiently endured, he obtained the promise; formea
verily swear by the greater, and an oath of confirmation is to them an end of all strife
Wherein God more abundantly to show unto the heirs of promise the immutability of
his counsel, confirmed it by an oath : that by two immutable things in which it was im.
possible for God to lie, we might have a strong consolation, who have fled for refuge to
lay hold upon the hope set before us," Heb. vi. 13 18. May not this cause a believer
to venture upon a promise of God, and to rest satisfied until it be accomplished.
X. Gospel promises are glorious promises, because they are generally and more especially
soul or spiritual promises. What is it to have a promise of such or such an estate or lord-
ship, or to be blessed in the basket and store, or with all earthly good things ? these are
the blessings, it is granted, that worldly men seek after; "I have goods," Luke xii. 1[),
saith the rich glutton, " laid up for many years :" blind wretch ! but how poor and miserable
was his soul ! Now Gospel promises are of a spiritual, heavenly, and sublime nature, 113
you have heard before; soul-food, soul- strength, soul-health, soul-riches, soul-place, soul-
liberty, soul-life ; a Christ, a kingdom, and crown that fadeth not away, for the soul.
XI. Gospel promises are glorious promises, because it is by virtue of these thou comest
to take hold of, and obtainest an interest in the Lord Jesus Christ. Is not that a pre-
cious promise that will make thee sure of a Saviour ? a bare promise for (of his) interest,
is security enough, though he has condescended in a gracious manner to us not only to
make over himself and eternal life to our souls by promise ; but hath given us an earnest
also in our hearts ; nay, more than that, " sealed us also by his Spirit unto the day of re-
demption," Eph. i. 13, and ir. 30. See Earnest, and Seal, under the head of metaphors
respecting the Spirit.
The promises are the ground of faith and hope ; that faith is a fancy, and that hope
will be but as a spider's web, that is not grounded upon the promise of God.
XII. Gospel promises are glorious in a comparative sense above the promises of the
law.
1. Better in respect of perspicuity or clearness of them, those were promises under ob-
scure types and shadows ; justification was held forth by several sacrifices, burnt- offerings
and sin-offerings, &c. Sanctification held forth unto several ceremonial washings.
2. Better in regard of the nature or quality of them ; the former were generally pro-
mises of temporal or earthly things, Deut. xxviii. 34.
SJ. In respect of the efficacy and power that is in these, over what was in the other.
" The law made nothing perfect," Heb. vii. 19. Many blessings were made indeed in case
of obedience, but the law gave no power to perform the condition, or help the soul in that
obedience.
4. They are better in regard of extent or duration.
XIII. Gospel promises are glorious in respect of the variety of them ; there is variety
of all good things promised therein, answering to every condition the creature may be
under. They tend in a sweet manner to remove all objections, doubts, and discourage-
ments of the soul whatsoever, as you may perceive by taking a brief taste.
Obj. I am a vile sinner, saith the soul, mine iniquity is gone over mine head as a
heavy burden ; they are more than can be numbered, and are ever before me ; I h^ 6
sinned against light and knowledge, and hated instruction. Is there any hope or promise
for such a wretch, such a rebel and monster of wickedness as I am ?
Answ. See the promise, "How long, ye simple ones, will ye love simplicity, and tie
scorners delight in their scorning, and fools hate knowledge ? turn at my reproof : he-
hold I will pour out my Spirit upon you, I will make known my words unto you. L ct
the wicked forsake his way, and the unrighteous man his thoughts, and let him return
unto the Lord, and he will have mercy upon him, and to our God, and he will abundantly
BOOK
OR THE GOSPEL GLOBIOUS. 563
cardon." " Come unto me all ye that labour and are heavy laden, and I will give you
rest," Prov. i. 22, 23, Isa. Iv. 7, Matt. xi. 28.
Here are promises that may be grounds of encouragement to the vilest sinner. Were
there no promises but to righteous persons, or to men and women, so and so quali-
fied, it were sad. But through Christ, and in closing with him in the Gospel, there is
pardon offered to sinners as sinners, though they have been very vile and notorious in
wickedness.
Obj. But alas, saith the soul, I have made God mine enemy ; his curse and judg-
ments are denounced against me; I may say with Job, God pursues me, Job vi. 4.
And hell is ready to receive me ; " Whilst I suffer his terrors, I am distracted," Psal.
Jxxxviii. 15.
Answ. The storm of God's wrath is over in Christ : where God remits the sin,
lie remits the punishment. "Go, and proclaim these words towards the north, and say,
return, and I will not cause mine anger to fall upon you : for I am merciful, saith the
Lord, and I will not keep anger for ever," Jer. iii. 12. " He retaineth not his anger for
ever, because he delighteth in mercy."
Obj. But alas, I am ignorant of God and of Christ, and know not God ; and he will
come in flaming fire to take vengeance on such, 2 Thess. i. 7, 8. Woe is me.
Answ. God hath promised to teach thee the knowledge of himself, and to guide
thee in the way thou shouldest go. " Good and upright is the Lord, therefore will he
teach sinners in the way," Psal. xxv. 8. Nay, and though thou be blind, see what
a gracious promise he makes, Isa. xlii. 16, "I will bring the blind by a way that they
know not, and I will lead them in the paths they have not known. I will make dark-
ness light before them, and crooked things straight ; these things will I do unto them, and
not forsake them."
Obj. But my heart is dead and obdurate, you know not the naughtiness of it ; ! I am
a filthy creature, I cannot mourn nor melt under the word of God.
Answ. " And they shall loathe themselves for the evils they have done," Ezek. xx. 43 ;
and not only for what they have done, but also for the baseness of their vile, stub-
born, rebellious, and whorish heart, as is mentioned by the same Prophet; and see
what a promise God is pleased to make to those polluted and hard-hearted ones.
" A new heart also will I give you, and a new Spirit will I put within you ; and I will
take away the stony heart out of your flesh, and I will give you a heart of flesh," Ezek.
xxxvi. 26. God has promised to pour out the Spirit of grace, and that he will
melt thee under the sense of thy sin, and cause thee to mourn in a right manner
for thy sin. God will not only break thy stony heart, but will also take it away.
blessed promise, he will take it away because it is good for nought ; it is not fit to
be wrought upon, it is not soft or pliable, there is no mending of it, it must be new
made, new cast, like a cracked bell, before God's Image can be formed in it, or engraven
upon it, &c.
Obj. Aye, but I have been so vile and wicked, that I know not what evil things I could
do more against God, than made I have done.
Answ. So it is said of Judah and Israel, Jer. iii. 5. " Behold, thou hast spoken, and
done evil things as thou couldest ;" yet mind the promise of God to them, " Return, and
1 will not cause my anger to fall upon you : I am merciful, saith the Lord, only acknow-
le dge flrine iniquity," &c. ver. 12, 13.
Obj. But I cannot think there is mercy and pardon for me ; it cannot enter into my
thoughts.
Answ. " Let the wicked forsake his was, and the ungodly man his thoughts, and turn
to the Lord, and he will have mercy upon him, and to our God, and he will abundantly
Pardon : for my thoughts are not your thoughts, saith the Lord. For as the heavens are
hl gher than the earth, so are my thoughts higher than your thoughts," &c. Isa. Iv. 7, 8, 9.
But saith another soul, I have backslidden from God, there is therefore no comfort and
salvation for me.
Answ. " I will heal thy backslidings, and love thee freely," Jer. iii. 12, 14, Hos. xiv. 4.
Obj. But this and the other sin and corruption will be too hard for me ; "I shall one
" a y fall by the hand of Saul," saith David ; so may 1 say in respect of one base sin that
Waylays me, and doth always beset me.
Answ. Soul, thou shalt not finally be overcome, though thou fall thou shalt rise
a gain ; w h at g^jj GO( J to t ]j ee> j W JH su bdue your iniquities?" Micah vii- 18, 19. "Sin
4 c 2
560 THE WOED OF GOD COMPABED TO LIGHT, [BOOK In.
sweet cane without money, neither hast thou filled me with the fat of thy sacrifices; but
thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. J
even I, am he that blotteth out thy transgression for mine own sake, and will not remem-
ber thy sins," Isa. xliii. 24, 25.
Salvation is freely promised, "Not by works of righteousness that we have done, but ac-
cording to his mercy he saved us, by the washing of regeneration and renewing of the Holv
Ghost," Tit. iii. 5. *
VI. Gospel promises are glorious, if we consider the extent of them ; they run not
only to the lineal seed of Abraham, but to all believers, to Jew and Gentile, bond
and free, none are excluded : " Whosoever will, let him take of the water of life freely ,"
Rev. xxii. 17.
VII. Gospel promises are glorious promises in respect of what is given :
1. Christ is given, God hath given his Son, not only for the sinner, but to the
sinner. Christ promiseth to give himself, offers to betroth himself to us for ever. The
Spirit is promised with all the blessings, grace, gifts, and operations thereof, Hos. ii.
16, 19, Isa. Ixii. 5.
2. God promises in the Gospel to give himself, " I will be your God, and you shall be
my people." This promise is the highest, the fullest, and sweetest of all promises ; Austin
speaking of it, breaketh forth in admiration, " What is better than this goodness ! What
is or can be greater happiness than this ! Can God give' any thing greater than him-
self."
3. Whatsoever he is, has, or can do, in a gracious way, is promised to be given
in this one promise. He is one eternal, all-sufficient, immutable, infinite, glorious,
incomprehensible, omniscient, omnipresent, holy, and gracious God. His goodness,
truth, power, wisdom, mercy, loving-kindness, faithfulness, is engaged for be-
lievers.
4. what is in man that thou art mindful of him ? Is all below thyself too little and
not good enough for man, that thou givest thyself to fill and satisfy him? All
that God is or hath so far as communicative is promised, &c. life, light, grace, strength,
wealth, riches, pleasure, honour, is the believer's.
5. Whatsoever he can do so far as comports with his own glory and our good, is
promised, viz. to feed, support, suppress fears, prevent danger, keep in or deliver out of
trouble, &c.
6. The greatness of this promise will appear by considering what all other things
are hi comparison of God ; if heaven be nothing, what is earth in comparison of him ?
all other things come from him as water from a fountain; what are all things
without him, either spiritual or temporal ? Consider the necessity of him. Men make
a shift to live without enjoying God (though such are dead whilst they live) but know
not how to die without him ; nothing but God is a suitable good for the soul. It is
not clothes that can clothe it ; it is not silver, gold, nor pearl can adorn it ; it is not
fire that can warm it, nor bread can feed it, nor wine can cheer it, nor money can satisfy
it, nor earthly friends comfort it; it is God only that can supply all the wants and
necessities of the soul.
7. This is a great promise, because nothing is yours till God is yours : by union with
him the soul is interested into all spiritual and temporal good things.
8. It is a part and portion which can never be spent ; you may live upon God, there is
enough in him for millions, and millions of millions ; Psal. Ixxiii. y5. See God a Portion.
G oil "is better than heaven, better than grace, bettor than glory, better than things
present, or things to como ; tliu promises aro like a rich ring of gold, but this is the rare
diamond in that ring ; it is the crown, the top, excellency of all promises ; his wisdom is
(ho Boul lor direction, his power I'm 1 ymilueUon, his gruci) lor its acceptation, his SpW
lor its consolation, his croaturus on uarth to sew* us, his angels to guard UH, his ordi-
nances to fetid and strengthen us, his grace to adorn us, his riches to advance and crown
HH to eternity,
This is a great promise, the greatest promise ; < Jod gives Light when ln> gives himself,
he gives lilb when 1m gives himself. Moil is Light without obscurity, how sweet is tliut
Light ! He is Li I'D without mortality, how sweet- is that. Lil'u ! I'euee without purph)xity
.Love without mutability, how sweet, is such love ! (iud tills and riatbllcs all that enjoy him!
beyuml Clod the heart can dcbiro nothing.
B OOK III-J OB THE GOSPEL GLORIOUS. 501
VIII. Promises of the Gospel are glorious and precious promises, if we consider the sea-
sonableness and suitableness of them.
- >
Rest is promised to the weary
Food to the hungry
Clothes to the naked
Pardon to the guilty
Liberty to the captive
Strength to the weak ! Soul.
Health and healing to the sick and wounded
Courage to the faint-hearted
Riches to the poor and needy
Light to the blind
Life to the condemned
Were a man cast for life and condemned to die a painful and horrible death, suppose it
were to be burnt or roasted alive, and a pardon should be proffered to him in the very nick
of time, how sweet and precious would that be to him ; even so seasonable and sweet are
the promises of the Gospel to poor condemned sinners. God gives them into the soul
when it sees it is just dropping into hell, to be burnt for ever in eternal flames.
IX. Promises of the Gospel are glorious in respect of the firmness and stability of them.
Gospel promises are firm and sure promises.
1. Made or given forth by one who cannot lie nor deny himself. " In hope of eternal
life, which God, that cannot lie, promised before the world began," Tit. i. 1; 2 Tim.ii. 13.
2. They are not yea and nay, not uncertain, doubtful, mutable, and variable, but yea
and amen in Christ Jesus. God ever kept his promise with his people, 2 Cor. i.
1. He promised Noah he would not drown the world any more ; and how graciously hath
he kept that promise, and continued the token of it in the cloud unto this day ?
2. God promised Abraham a son, and will work miracles rather than not make that
promise good.
3. God promised to give the land of Canaan and rest therein to his seed ; how punctual
was he in performing of it, as Solomon well observes, 1 Kings viii. 56, "Blessed be the
Lord, that hath given rest to his people Israel, according to all that he promised." " There
hath not failed one word of all his good promise," &c. It was declared to Abraham that
his seed should be strangers in the land of Egypt four hundred years; and Moses shows
that at the end thereof, nay the very self-same day, the Lord brought them out of the
said land, Exod. xxii. 41.
4. God promised to send a Saviour, and accordingly when the fulness of time was come,
he seut him into the world.
5. And, that Gospel promises might be firm and sure to all the faithful and covenant
people of God, they are put into Christ's hand, who having shed his blood to procure the
good promised, hath received the promises for us as our Trustee, Acts ii. 33, " Therefore
being by the right-hand of God exalted, and having received the promise of the Holy
Ghost, he hath shed forth this, which ye now see and hear."
6. That the promises might be made sure to all the seed, Christ hath brought himself
under an obligation to make them good. And the Lord Jesus is not only engaged, but
the Father also, Luke xxiv. 49.
1. In respect of his goodness and mercy, Heb. x. 23, 1 John i. 9.
2. In respect of his faithfulness and truth, 1 Cor. x. 13.
3. Nothing can hinder or obstruct God in accomplishing whatsoever he hath promised.
4. They must be made good because of the nature of the covenant, it is ordered in all
Jhi'igs, and sure, 2 Sam. xxiii. 5. It is unto God as the waters of Noah, Isa. liv. 10.
J'liey are left in Christ's last will and Testament, that was confirmed by his blood, Heb.
ix - lf>, K5, 17. Sea Testator.
" And for this cause ho is the Mediator of the New Testament, that by means of death
> ( '>r tlio redemptions of tho transgressions that were under the first Testament, they which
a ' alloi.l, might roceive l.h proruisn of eternal inheritance."
4: C
562 THE WOBD OE GOD COMPARED TO LIGHT, [BOOK
Hi.
5. But if all this be not enough, God hath engaged himself by oath to make them good;
he hath, if I may so speak, pawned his own being, life, power, truth, and holiness, up^
the performing whatsoever he hath promised to his own covenant-people, for " when God
made a promise tg Abraham, because he could swear by no greater, he swore by himself
(Gen. xxii. 16, 17,) saying, surely in blessing I will bless thee, and in multiplying I ^jij
multiply thee." And so after he had patiently endured, he obtained the promise ; for men
verily swear by the greater, and an oath of confirmation is to them an end of all strife.
Wherein God more abundantly to show unto the heirs of promise the immutability of
his counsel, confirmed it by an oath : that by two immutable things in which it was im.
possible for God to lie, we might have a strong consolation, who have fled for refuge to
lay hold upon the hope set before us," Heb. vi. 13 18. May not this cause a believer
to venture upon a promise of God, and to rest satisfied until it be accomplished.
X. Gospel promises are glorious promises, because they are generally and more especially
soul or spiritual promises. What is it to have a promise of such or such an estate or lord-
ship, or to be blessed in the basket and store, or with all earthly good things ? these are
the blessings, it is granted, that worldly men seek after; "I have goods," Luke xii. 19,
saith the rich glutton, " laid up for many years :" blind wretch ! but how poor and miserable
was his soul ! Now Gospel promises are of a spiritual, heavenly, and sublime nature, as
you have heard before; soul-food, soul- strength, soul-health, soul-riches, soul -place, soul-
liberty, soul-life ; a Christ, a kingdom, and crown that fadeth not away, for the soul.
XI. Gospel promises are glorious promises, because it is by virtue of these thou comest
to take hold of, and obtainest an interest in the Lord Jesus Christ. Is not that a pre-
cious promise that will make thee sure of a Saviour ? a bare promise for (of his) interest,
is security enough, though he has condescended in a gracious manner to us not only to
make over himself and eternal life to owe souls by promise ; but hath given us an earnest
also in our hearts ; nay, more than that, " sealed us also by his Spirit unto the day of re-
demption," Eph. i. 13, and ir. 30. See Earnest, and Seal, under the head of metaphors
respecting the Spirit.
The promises are the ground of faith and hope ; that faith is a fancy, and that hope
will be but as a spider's web, that is not grounded upon the promise of God.
XII. Gospel promises are glorious in a comparative sense above the promises of the
law.
1. Better in respect of perspicuity or clearness of them, those were promises under ob-
scure types and shadows ; justification was held forth by several sacrifices, burnt-offerings
and sin-offerings, &c. Sanctification held forth unto several ceremonial washings.
2. Better in regard of the nature or quality of them ; the former were generally pro-
mises of temporal or earthly things, Deut. xxviii. 34.
'A. In respect of the efficacy and power that is in these, over what was hi the other.
" The law made nothing perfect," Heb. vii. 19. Many blessings were made indeed in case
of obedience, but the law gave no power to perform the condition, or help the soul in that
obedience.
4. They are better in regard of extent or duration.
XIII. Gospel promises are glorious in respect of the variety of them ; there is variety
of all good things promised therein, answering to every condition the creature may be
under. They tend in a sweet manner to remove all objections, doubts, and discourage-
ments of the soul whatsoever, as you may perceive by taking a brief taste.
Obj. I am a vile sinner, saith the soul, mine iniquity is gone over mine head as a
heavy burden ; they are more than can be numbered, and are ever before me ; I have
sinned against light and knowledge, and hated instruction. Is there any hope or promise
for such a wretch, such a rebel and monster of wickedness as I am ?
Answ. See the promise, "How long, ye simple ones, will ye love simplicity, and the
scorners delight in their scorning, and fools hate knowledge ? turn at my reproof : be-
hold I will pour out my Spirit upon you, I will make known my words unto you. I^ 6 *
the wicked forsake his way, and the unrighteous man his thoughts, and let him return
unto the Lord, and he will have mercy upon him, and to our God, and he will abundantly
jj OK HI.] OK THE GOSPEL GLOIUOUS. 563
pardon." " Come unto me all ye that labour and are heavy laden, and I will give you
rest," Prov. i. 22, 23, Isa. Iv. 7, Matt. xi. 28.
Here are promises that may be grounds of encouragement to the vilest sinner. Were
there no promises but to righteous persons, or to men and women, so and so quali-
fied, it were sad. But through Christ, and in closing with him in the Gospel, there is
pardon offered to sinners as sinners, though they have been very vile and notorious in
wickedness.
Obj. But alas, saith the soul, I have made God mine enemy ; his curse and judg-
ments are denounced against me; I may say with Job, God pursues me, Job vi. 4.
And hell is ready to receive me ; " Whilst I suffer his terrors, I am distracted," Psal.
Jxxxviii. 15.
Answ. The storm of God's wrath is over in Christ : where God remits the sin,
he remits the punishment. " Go, and proclaim these words towards the north, and say,
return, and I will not cause mine anger to fall upon you : for I am merciful, saith the
Lord, and I will not keep anger for ever," Jer. iii. 12. " He retaineth not his anger for
ever, because he delighteth in mercy."
Obj. But alas, I am ignorant of God and of Christ, and know not God ; and he will
come in flaming fire to take vengeance on such, 2 Thess. i. 7, 8. Woe is. me.
Answ. God hath promised to teach thee the knowledge of himself, and to guide
thee in the way thou shouldest go. " Good and upright is the Lord, therefore will he
teach sinners in the way," Psal. xxv. 8. Nay, and though thou be blind, see what
a gracious promise he makes, Isa. xlii. 16, " I will bring the blind by a way that they
know not, and I will lead them in the paths they have not known. I will make dark-
ness light before them, and crooked things straight ; these things will I do unto them, and
not forsake them."
Obj. But my heart is dead and obdurate, you know not the naughtiness of it ; ! I am
a filthy creature, I cannot mourn nor melt under the word of God.
Answ. " And they shall loathe themselves for the evils they have done," Ezek. xx. 43 ;
and not only for what they have done, but also for the baseness of their vile, stub-
born, rebellious, and whorish heart, as is mentioned by the same Prophet; and see
what a promise God is pleased to make to those polluted and hard-hearted ones.
" A new heart also will I give you, and a new Spirit will I put within you ; and I will
take away the stony heart out of your flesh, and I will give you a heart of flesh," Ezek.
xxxvi. 26. God has promised to pour out the Spirit of grace, and that he will
melt thee under the sense of thy sin, and cause thee to mourn in a right manner
for thy sin. God will not only break thy stony heart, but will also take it away.
blessed promise, he will take it away because it is good for nought ; it is not fit to
be wrought upon, it is not soft or pliable, there is no mending of it, it must be new
made, new cast, like a cracked bell, before God's Image can be formed in it, or engraven
upon it, &c.
Obj. Aye, but I have been so vile and wicked, that I know not what evil things I could
do more against God, than made I have done.
Answ. So it is said of Judah and Israel, Jer. iii. 5. " Behold, thou hast spoken, and
done evil things as thou couldest ;" yet mind the promise of God to them, " Eeturn, and
1 will not cause my anger to fall upon you : I am merciful, saith the Lord, only acknow-
ledge thine iniquity," &c. ver. 12, 13.
Obj. But I cannot think there is mercy and pardon for me ; it cannot enter into my
thoughts.
Answ. " Let the wicked forsake his was, and the ungodly man his thoughts, and turn
to the Lord, and he will have mercy upon him, and to our God, and he will abundantly
pardon : for my thoughts are not your thoughts, saith the Lord. For as the heavens are
"igher than the earth, so are my thoughts higher than your thoughts," &c. Isa. Iv. 7, 8, 9.
But saith another soul, I have backslidden from God, there is therefore no comfort and
salvation for me.
Answ. " I will heal thy backslidings, and love thee freely," Jer. iii. 12, 14, Hos. xiv. 4.
Obj. But this and the other sin and corruption will be too hard for me; "I shall one
day fall by the hand of Saul," saith David ; so may 1 say in respect of one base sin that
Waylays me, and doth always beset me.
Answ. Soul, thou shalt not finally be overcome, though thou fall thou shalt rise
again ; w hat saith God to thee, " I will subdue your iniquities?" Micah vii- 18, 19. "Sin
4 c 2
THE WORD OP GOD COMPARED TO LIGHT, [BOOK m
shall not have dominion over you, for .ye are not under the law, but under grace," Bom
vi. 14, Psal. Ixvii. 3.
Obj. But Satan will be too many and mighty for me, he will break my bones, and de-
vour me at one time or other.
Answ. But what says God, the promise runs, he shall but bruise thy heel, not break
thy head : he has also promised to " bruise Satan under thy feet shortly," Bom. xvi. 20
" My grace is sufficient for thee," 2 Cor. xii. 9
Obj. But I have no power to stand, I shall fall when persecution comes, I shall not be
able to go through fiery trials.
Answ. I will give thee power, saith the Lord, " He giveth power to the faint, and to
them that have no might." " Fear not, worm Jacob, and ye men of Israel, I will help
thee, I will uphold thee, &c. ; when thou goest through the fire I will be with thee," &c.
Obj. If I follow God and his ways, my friends will leave me, nay, my father and
mother will forsake me, and how shall that loss be made up.
Answ. " "When my father and mother forsake me," saith David, " the Lord will take
me up;" " I will never leave thee, saith God, nor forsake thee," Psal. xxvii. 10, Heb.
xiii. 5.
Obj. But what shall I do for a father?
Ans. " I will be a Father unto you, and ye shall be my sons and daughters, saith the
Lord Almighty," Jer. iii. 19, 2 Cor. vi. 18.
Obj. But I am weak, and not able to speak when I am brought before rulers for Christ's
. sake.
Answ. " Take no care, it shall be given to you the same hour."
Obj. But notwithstanding all this, I am afraid I shall deny the faith, and depart for
ever from God.
Answ. " I will put my fear in their hearts, that they shall not depart from me." "My
sheep hear my voice, and I know them, and they follow me, and I give them eternal life,
and they shall never perish, neither shall any pluck them out of my hands," Jer. xxxii. 40,
John x. 27, 28.
Obj. But strange evils have befallen me.
Answ. " All things shall work together for good."
Obj. I am afraid I shall want bread.
Answ. " The young lions want and suffer hunger, but they that fear the Lord shall not
lack any good thing." " He will give grace and glory : and no good thing will he with-
hold from them that walk uprightly."
Obj. But those that live godly are in danger to be undone, to follow Christ is the way
to lose all, say what you will.
Answ. " Godliness is profitable unto all things, having the promise of the life that now
is, and of that which is to come." It is the only way to grow rich ; those that lose any
thing for Christ's sake, shall have a hundred-fold in this life, and in the world to come
life everlasting.
Obj. But I may lose my life if I keep faithful to the Lord Jesus.
Answ. " He that loses his life for my sake, shall find It ;" all such shall have an heavenly
life for an earthly one, an eternal life for a transitory one ; and thus by the help of the
Spirit, the promises sweetly tend to answer all doubts" and objections that may arise. in
poor sinners, or in the hearts, of weak believers, which is the last thing I shall mind, as
to the glorious excellent nature of Gospel promises.
Tenthly, the Gospel is glorious in respect of the privileges thereof; here I might insist
upon adoption or sonship, free access to the throne of grace, a dwelling-place in God's
house, right to the ministry, and all the gifts thereof; whether Paul or Apollos, all is
yours, and right to partake of the prayers of the Church, and many other privileges that
occasionally have been mentioned, which here I shall omit.
Eleventhly, the Gospel is glorious in respect of the salvation brought about by the Lord
Jesus, as recorded and revealed therein. That Gospel salvation is a glorious salvation
doth appear from what hath been said.
1. In respect of God, who in his eternal wisdom, first found it out, or was the contriver
pf it.
2. In respect of Christ, who is more immediately the Author thereof, Heb. v. 9,
3. In respect of the price of this salvation, viz., the blood of Jesus Christ.
B OOK HI.] OR THE GOSPEL GLORIOUS. 556
4. In that all the glorious attributes shine forth in their own glorious splendour and
lustre therein. They all meet together in sweet harmony : righteousness and truth meet
together, justice and mercy do, as it were, kiss each other, as hath already been hinted ;
the Gospel shows that God in magnifying one attribute, doth not eclipse the glory of another.
5. In respect of the publishers of it.
(1.) The angels.
(2.) The Lord Jesus himself.
(3.) The Apostles.
6. In respect of all other salvations : what was that glorious salvation God wrought for
Israel at the Bed Sea, in comparison of the salvation of the Gospel by the Lord Jesus ?
Many conclude that salvation of Israel, and other great salvations spoken of in the Old
Testament, were as types and shadows of this.
7. In respect of the confirmation of it by signs and wonders, and divers miracles and
gifts of the Holy Ghost, the dead were raised, the blind saw, the temple rent asunder, the
sun darkened, the graves opened, the Spirit 'miraculously given down, and all to confirm
the salvation of the Gospel, Heb. ii. 3, 4.
8. Gospel salvation is a glorious salvation in respect of the workings and operations of
the Holy Spirit upon the heart, in order to the initiating of the soul in the grace and bless-
ings thereof, as hath been shown already. The Holy Trinity is employed and concerned
in bringing about and finally accomplishing of this salvation.
9. In respect of the seasonableness of it ; every thing therein being gloriously fitted and
suited as to time, and the necessity of poor sinners ; " In due time Christ died for the un-
godly." See Promises.
10. Upon consideration of what we are hereby delivered from, viz., sin, Satan, the
law, wrath of God, death, and everlasting burning.
11. In respect of all those things and blessings we are hereby invested with, and hope
to receive.
12. Gospel salvation is glorious, because it is a free salvation ; " Not by works of
righteousness that we have done, but according to his mercy he saved us," Tit. ii. 5.
13. Because it is a full salvation; it supplies the soul with all things it wants, whether
grace, light, power, wisdom, peace, or any thing else in order to initiate into it, or the
perfect accomplishment of it.
14. Because it is a sweet soul-satisfying salvation. Every one that sees his interest in
it, may say with good old Simeon, " Now let thy servant depart in peace, for mine eyes
have seen thy salvation."
15. It is a certain and sure salvation.
16. It is an eternal salvation. " Israel shall be saved in the Lord, with an everlasting
salvation." " And being made perfect, he became the Author of everlasting salvation to
all them who obey him," Heb. v. 9.
INFERENCES.
I. This may inform and fully convince all considerate persons, what the reason and
cause is that the devil is such an implacable enemy to the Gospel, and uses all means
imaginable to prevent it or hinder the light thereof from shining into our hearts ; " If our
Gospel be hid it is hid, to them that are lost ; in whom the god of this world hath blinded
the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is
the image of God, should shine unto them," 2 Cor. iv. 3, 4.
II. It also shows us what a great blessing God hath bestowed upon this nation. _
Hi. It may be a means to stir up all poor sinners to believe and obey it, to prize and
esteem it.
IV, It may teach us to contend earnestly for it, and to hold it fast, in spite of all op-
posers whatsoever.
V. What motives might hence be inferred to prevail with all sincere believers to be
earnest with God, that they may behold in this glass more of his glory, to the end it may
by its reflected rays, change them into the same image from glory to glory, even as by
the Spirit of the Lord. That it may shine into their hearts,
(1.) As they would be as burning and shining lights to others.
(2.) As they would live in the joy and comfort of it themselves.
556 THE WORD OF GOD COMPARED TO LIGHT. [BOOK m,
(3.) As they would approve themselves Wisdom's children, by justifying and standing
by, and for, this glorious Gospel held forth in the word of God, in the worst times.
VI. If the Gospel be so glorious, it may put each man upon examination, dost thou
perceive and clearly behold the glory which shines forth in it ? Some, it is to be feared,
never saw the Gospel in the glory of it ; it is as a sealed book to them ; they see but the
outside of the book, they are not able to discern the lustre and glory \vhich is contained
in it; " The god of this world hath blinded the minds," saith the apostle, " of them that
believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should
shine unto them," 2 Cor. iv. 3, 4.
Some men commend the Gospel only because it contains so many righteous and good
laws, and holy rules of justice and morality, teaching men to live soberly, and to do as
they would be done unto, but see but little more in it ; which shows, these men have but
little of the mystery, and glory of the Gospel opened to them ; for though it be granted,
this it is one part of the excellency of it, yet it is not the chief, as appears by what hath
been said.
Again there are others who seemingly are much affected with the Gospel, that book of
books, and yet cry up, and magnify the light within above it, as if that were a more per-
fect rule than the holy Gospel, and word of God ; which shows how little of the Gospel
glory appears to them.
In the last place, if the Gospel be so glorious, ! pray, whosoever thou art, that God
would be pleased to open thine eyes, that thou mayest see it so to be, and cry mightily,
that he would be pleased never to take it away from this poor nation, nor suffer its glory
and brightness to be eclipsed by letting in Popish darkness again amongst us. If we once
lose the Gospel, we may all cry Ichabod, the glory is departed from England : and with
the Church of old, say, " The crown is fallen from our heads, woe unto us that we have
sinned."
Quest. But some may say, why doth Satan endeavour to hide the Gospel ?
Answ. 1. It is because he is such an implacable enemy to mankind ; he cannot endure
the light himself, and he would not (such is his hatred to us) have the light of the Gos-
pel shine upon us.
2. Because of that malice he bears to the Lord Jesus, he would fain keep men igno-
rant of a Saviour ; not only out of hatred to man, but also out of implacable enmity to the
Lord Jesus Christ, that so he may as much as lies in him, hinder our Saviour's chief de-
sign and intention in coming into the world ; which was to bring men out of darkness into
the light.
3. Because he knows whilst he can keep men ignorant of the Gospel, he hath them
fast enough, what profession soever they make of religion, though they hear, read, pray,
gives alms, nay, and in many things reform their lives ; yet if they see not the way of
salvation as it was revealed in the Gospel, he matters it not, they still remain his captives.
4. Because it is hereby his kingdom is like to fall ; it is the light of the Gospel, that
tends to the utter overthrow and ruin of the kingdom of darkness.
"What wonderful things hath the Gospel done in the world, and what power is there in
it, by the help of the Holy Spirit to dethrone Satan, and break all his chains to pieces !
therefore he bestirs hunself to hinder the breaking out of the light and knowledge in every
nation, and causes fierce opposition to be made against those who endeavour to supplant
him, and lay open his grand designs. This informs us how it comes about there is so much
ignorance and gross darkness in the world ; not onty in Popish countries, but also where
the Gospel is preached. Though men hear it preached every day, yet, ! how blind and
ignorant are many sinners. Men are satisfied with the bare notion of things, and name of
Christians, never minding religion in good earnest, but in a most dreadful manner, are grown
so fool-hardy, and venturous, as to venture and expose their souls to eternal ruin. The
devil hath blinded their minds ; this also shows us from whence it is, there are, and for-
merly have been, so many false and detestable opinions, errors, and cursed heresies in the
world. Alas, the devil this way, endeavours to obstruct and hinder the Gospel from being
received, he has indeed striven for a long time wholly to overthrow the very foundation of
BOOK HI.] THE KISSES OF CHRIST'S MOUTH. 567
the Christian religion, and to bring in another Gospel ; he strives to cheat men of the true
Saviour, and in his stead to preach another, of whom the scripture is wholly ignorant ;
how many have impudently asserted the Light in all men to be the true Christ, and Sa-
viour of the world ? He doth not strive to take away his glorious sovereignty, and set
up another universal head, who hath power to make laws, and repeal them in matters of
religion at his pleasure, 'as the followers of the beast affirm, but now of late endeavours
to take away the very Person of the Holy Jesus. Also to change the ordinances, or wholly
to deny them, hath been, and is another of his stratagems, which witness to the true Christ,
his death, burial, and resurrection. And lastly, Satan hath always endeavoured also to
bring into contempt the ministers of the gospel, or else raise up persecutions upon them ;
and all these things he doth to hinder the gospel from shining, or obstruct the promulgation
thereof.
THE KISSES OF CHRIST'S MOUTH.
" Let him Kiss me with the Kisses of his mouth, for thy love is better than wine,"Gan.t. i. 2.
" LET him," that is, Christ," Kiss me." By these expressions, (saith Ainsworth and others*)
the Church desireth to have Christ manifested in the flesh. Others by Kisses, under-
stand most friendly, familiar, and sensible manifestations of love, for they are so amongst
friends ; as it was betwixt Jonathan and David, and so it is between husband and wife.
It is evident that Kisses are mentioned on sundry occasions used for divers ends, and sig-
nifying several things.
1. We read of a Kiss of salutation, 1 Sam. xx. 41, 1 Thess. v., 26.
2. A Kiss of valediction, Kuth ii. 9.
3. A Kiss of reconciliation, 2 Sam. xiv. 33.
4. A Kiss of subjection, Psal. ii. 12.
f>. A Kiss of approbation, Prov. xxiv. 26.
6. A Kiss of adoration, 1 Kings xix. 18.
7. A traitorous Kiss, Matt. xxvi. 49.
8. A Kiss of affection, Gen. xlv. 15.
And since the Church desires in the plural number, Kisses of Christ's Mouth, it may
refer.
1. To a Kiss of reconciliation, or manifestation of peace, unity, and friendship.
2. A Kiss of affection, which is very sweet, to have Christ express or manifest his
gracious love to her.
3. A Kiss of approbation, which is, saith Mr. Guild, sweetest of all.
The text is purely allegorical, as the whole song is acknowledged to be by all divines.
METAPHOR. PARALLEL.
L KISSES betoken love and I. THE spouse in the text desires of the Lord
good-will to the party they are Jesus, tokens, or further manifestations of Ms-
given to. love and good-will to her.
II. They betoken a hearty con- II. The Church desires farther tokens and
junction, and cordial union of two assurances of that blessed conjunction and union,
P ar ties. that is between herself and the Lord Jesus Christ.
III. They betoken such a friend- III. Gracious souls desire a more near access
ship, as allows a liberty of access and unto Christ, and spiritual intimacy and commu-
communication at all times. nion with him : " when wilt thou come unto me !"
"It is the voice of my Beloved that knocketh."
" With my soul have I desired thee in the night," Cant. v. 2, Isa. xxvi. 9.
IV. They leave such impressions, IV. The spouse desires such favour, and ma-
as engage the affections to a future nifestations of Christ's love and grace, that she
remembrance to the object. may never forget his love : " We will remember
his love more than wine," Cant. i. 4.
* Ainsworth, Guild, Sibbs, Durham, Wilson, Glassius, Illyricus, in locum.
568
THE KISSES OF CHRIST'S MOUTH.
[BOOK
m.
V. They oblige the giver to
show further favours, and acts of
love and kindness, to the party
he bestows them on.
elect. Let him seal up his love to us
promises, and we are sure enough.
VI. They are a confirmation of
the endeared love and reality we
profess.
VII. They are the privilege and
right (in a more peculiar manner)
of covenant relations, as husband
and wife, &c.
VIII. In reconciliation, after a
seeming breach between dear re-
lations, they are highly prized and
longed for by the party offending.
IX. A Eiss is looked upon as a
very high honour, when received
by an inferior person from a great
king or prince, and begets in others
a longing after the like manifestation
of sovereign grace and favour.
X. They are very sweet and
comfortable to very dear friends,
after long absence.
XI. They are the first ceremony
or initiation of kind and comfort-
able entertainment ; as in the case
of the profuse and extravagent
Prodigal, Luke xv. 20.
XII. To be admitted to Kiss the
hand of a prince, is a great ho-
nour, because of his royalty and
grandeur ; but to Kiss his Mouth,
is extraordinary, and only allowed
to great favourites.
V. The spouse desires, as doth every gracious
soul, that Christ would lay himself under such
obligations of love and friendship to her, that
he may never forget her. The death of Christ
is the greatest expression of his affection to his
by the Kisses of his Mouth, viz., by his gracious
VI. The spouse desires the greatest confirma-
tion of Christ's love and gracious affection to
her, to have clear evidence of her union with him,
and eternal life.
VI. Manifestations of Christ's love do belong
properly to the Church, and covenanted people
of God. Hence the spouse presumes to speak
thus unto her^beloved, " Let him Kiss me with the
Kisses of his Mouth :" I have the liberty and pri-
vilege to request it of him.
VIII. Manifestations of Christ's love are
'greatly prized by gracious persons, after there
hath been a seeming strangeness or breach in their
apprehension between them, knowing they were
wholly in the fault, and the only cause of the
breach.
IX. The love-tokens, or expressions of Christ's
blessed favour to the spouse, makes the daughters
of Jerusalem to long after Christ's favour as well
as she : "Whither is thy beloved gone, thou fairest
among woman, that we may seek him with thee ?"
Cant. vi. 1. This was after she had declared,
" his Mouth is most sweet, he is altogether lovely,"
cant. v. 16.
X. How sweet and exceeding comfortable are
the Kisses of Christ's Mouth, or evidence "of Ms
love, after a long time of spiritual desertion.
XI. Manifestations of Christ's and the Father's
love are glorious tokens or acts of acceptance
of poor sinners, who having been very vile and
rebellious, return home at last to their Father's
house, and embrace a precious Saviour.
XII. The Kisses of Christ's mouth, who is the
only King and blessed Potentate of heaven and
earth, are in an infinite honour ; can a poor crea-
ture be more eminently dignified ?
" Let him Kiss me with the Kisses of his mouth"
BY Mouth, annotators generally understand, is meant his holy Word, or his own
lovely and gracious doctrine ; that is, let me have expressions, or give evidence of
thy love to me from thy word : " Kiss me with the Kisses of thy Mouth," by metonymy
of the cause, viz. cum causa organica, sive sermonis formandi instrumentum, pro ipso
sermone sive loquela ponitur : That is, when the organical cause, or the instrument
that forms speech, is put for the speech itself ; as the Mouth is . put for testimony,
Deut. xvii. 6, and xviii. 19, Matt, xviii. 16, which is expounded, John viii. 17, " #
is also written in your law, that the testimony of two men is true." The mouth is
also put for a command or appointment, as Gen. xlv. 21, where the Mouth of Pharaoli
(so it is in the Hebrew) signifies the command of Pharaoh : so the Mouth of the Lord
is put for his command, word, and appointment, Exod. xvii. 1, Numb. iii. 16, 39,
xxiv.13, and xxvii. 14, Deut. i. 26, 43, and xxxiv. 5. Where the Hebrew vrft junta
os Domini, at the Mouth of the Lord, with us translated, word, is by the Targum
;BOOK
III.]
.THE KISSES OF CHRIST'S MOUTH.
569
attributed to Jonah. Uzziel rendered "UIH TD^O npiD3 ", a b oseulum verbi Domini, to the
giss of the word of the Lord. " Lying hips do not become a prince ;" that is, lying
w ords. Now the reason why the Church desires Kisses of Christ's Mouth, may be as fol-
lovreth.
METAPHOR.
PARALLEL.
I. Kisses of the mouth are ex- I. Christ in a high manner expresses his favour
pressions of high favour, much more and exceeding great affection unto his people in
than to kiss the hand. his word ; "I lay down my life for my sheep."
" Greater love than this hath no man," John x.
15, and xv. 13.
II. Evidences of Christ's love from his word
and gracious promises are full of life and virtue ;
they wonderfully draw out the soul in love and
longings after Christ. How did that sweet word
(or Kiss) of Christ to Mary endear her to the
"Woman, thy sins are forgiven thee," Luke vii. 49.
II. Kisses of the Mouth have vir-
tue in them; they tend to increase
love in the object, or beget more ar-
dent affection.
Lord Jesus ;
III. Kisses of the mouth are plain
and visible evidences of cordial af-
fections, and many times put a per-
son out of doubt about the reality of
the giver's love.
III. Evidences or manifestations of Christ's
love to a believing soul, are clear demonstrations,
of Christ's real affection. When a promise is set
home, and imprinted upon the soul or spirit of a
doubting Christian, it causes all his fears to fly
away : " Eemember thy word unto thy servant,
upon which thou hast caused me to hope," Psal. cxix. 49.
IV. The Mouth is the instrument IV. The word of Christ is the way or glorious
or medium to convey the inward con- medium he makes use of, to convey or make known
those gracious, high, and eternal conceptions of
his heart and mind to his elect ; also hereby he
opens and explains to us the end of his coming
into the world, and his design in dying, and in
all things he did, which otherwise would have
been hard to us to have found out, John i. 1,
Matt. xi. 29, Heb. xi. 2, John x. 10, and xx. 30.
/
ceptions of the heart and mind, whe-
ther it respects thoughts or actions,
to the knowledge and understanding
of others.
METAPHOR.
I. Others many times kiss them
they do not love out of compliment.
IL Others give sometimes a flat-
tering and dissembling Kiss ; like that
of Absalom's kissing the people, think-
ing thereby to steal away their hearts
from David his father.
III. Others salute persons often-
times with an unchaste and wanton
Ess.
IV. Others Kiss when they design
to murder. Thus Joab kissed Abner,
and slew him : Judas our Saviour,
and thereby betrayed him.
DISPARITY.
I. Christ never vouchsafes any the Kisses of
his Mouth, but to those that he dearly loves.
II. (Jhrist always, when he vouchsafes his gra-
cious favour to any soul, doth it in all simplicity
and integrity of heart ; in his heart is no guile or
deceit.
III. All Christ's Kisses are holy, chaste, hea-
venly, harmless, and innocent.
IV. Christ's design is to save those whom lie
kisses : " He came to seek and to save that which
was lost." " I come that ye might have life."
INFERENCES.
I. From hence we may perceive what a vast difference there is betwixt the godly and
the wicked. The one have their hearts set upon heavenly objects, the other on carnal ;
the desires of the one are holy, heavenly, and spiritual ; the desires of the other are
fleshly, earthly, and sensual.
II. If the Kisses of a Saviour, or evidences of his love be so sweet, methinks this should
stir up all to desire Kisses of Christ's Mouth.
III. It may be some souls are ready to enquire, how may I come to attain this great
happiness and honour, to be embraced in the arms of the Lord Jesus ?
4
D
570 THE WORD OF GOD COMPARED TO A NET. [BOOK jjj
1. Wouldest thou have the Kisses of his Mouth ? Thou must with Mary Magdalene
fall down, and kiss his feet, and bedew them with the tears of a broken heart ; be hum-
bled for thy sin.
2. If thou wouldst have him give thee a Kiss of reconciliation and affection, do tliou
kiss him with a Kiss of subjection : " Kiss the Son lest he be angry," Psal. ii. 12. .
If- thou want motives, take these following :
1. The Father presents his Son, the Lord Jesus Christ, before your eyes in the Gospel
(as he doth the like himself) as a person every way deserving your love and affection, to
see whether you will respect him or not.
2. The Father highly honoureth the Son ; he hath given all things into his hand, he is
his heir.
3. The Father hath sent him into the world to seek himself a spouse.
4. He became flesh, that he might be a fit object for sinners.
5. Christ hath a great desire to give himself unto you, and so become yours for ever.
6. He hath abundance of love, great and strong affection.
7. Christ left his glory, and came into the world in a low and contemptible condition,
and denied himself for thy sake, and wilt thou not accept of him ?
8. Shall he die, and come through a sea of blood to engage thy affection, and wilt not
thou yield him a Kiss of subjection?
0. Shall he send his ministers, as spokesmen, to entreat you, and will you say nay ?
10. Shall he move you by the motions of his Spirit, and checks of conscience ; and -will
you still refuse to close in with him ?
11. Shall he knock loud and long, and cry continually to you, and can you still stand
it out against him ?
12. Will not your gain and preferment be great ? What honour and dignity, excelling
union with Christ, can you think to meet withal ?
13. Are you not like to be miserable at last, if you die before you have an interest in
him : " If any love not the Lord Jesus Christ, let him be Anathema Maranatha."
IV. But some may say, how comes it to pass the spouse is so bold, and thus familiarly .
speaks to Christ, " Let him kiss me ?" Should not fervour of affection have with it hu-
mility of reverence ?
To this says Bernard, Ne causamini prcesumptionem, ubi affectio urget ; reclamat pudor,
sed urget amor, qui nee consilio temperatur, nee pudore frcenatur. Do not plead presump-
tion, where affection presses forward ; be neither kept back by advice, nor restrained by
bashfulness, in your approaches to Christ. Besides, saints, who truly love Christ, may
boldly come to Christ. Tokens of love, and evidences of divine favour, are the proper
rights and privileges of believers ; they may be bold with their dearest friend.
THE WORD OF GOD COMPAEED TO A NET.
" Again, the kingdom of heaven is like a Net cast into the sea," Matt. xiii. 47.
Some understand by the Net, and kingdom of heaven, that our Saviour intends the
Church, others the Gospel. It may have respect to both, but in my opinion it is more
clearly applicable to the Gospel.
METAPHOR. PARALLEL.
I. A Net is made or prepared, as I. The Gospel, or word of God, is appointed to
a convenient thing to catch fish. catch or convert the souls of men ; " Fear M
from henceforth thou shalt catch men," Luke v. 10-
II. A Net is made use of by skilful II. The word of God is made use of by skilful
fishers ; it requires wisdom rightly and able ministers ; and it requires much spiritual
to use it, to the end it is wisdom, rightly to use it for the conversion ot
BOOK in.]
THE WORD OF GOD COMPARED TO A NET.
571
PARABLE.
PARALLEL.
Ilium- ~ <j
catch many, or few, or any at all.
IV. A fisherman works hard with
his Net, sometimes a great while to-
gether, and catcheth nothing.
,ointed. A fisher uses oftentimes sinners. Paul being crafty, tells the Corinthians,
policy and craft, in putting in he took, or caught them with guile, 2 Cor. xii. 16.
7nd drawing of his net.
III. A Net is cast into a multitude III. The Gospel is preached by a faithful mi-
O f Caters, at an adventure, the fisher- nister to a multitude of people, who are compared
m an not knowing whether it may to waters in many places of scripture, and yet he
knows not, when he preaches, or casteth his Net
in, whether he shall take many or few souls, nay,
whether one sinner shall be reached or converted
thereby, or not.
IV. So a minister sometimes labours a long
while together, and takes much pains in preaching
the Gospel, and yet converts not one soul ; " Who
hath believed our report?" &c., Isa. liii. 1. They
may sometimes say with Peter, "We have la-
boured all night, and have taken nothing," Luke v. 5.
V. A Net takes fish of every sort, V. So the Gospel Net takes hold of some of
some great ones, and some little ones, every sort and degree of men ; some great and
11 ----- honourable, rich and mighty in the world, though
not many such; some little ones, such as are
mean and poor in the world. Again, some great
and notorious sinners are taken, such as Mary
Magdalene and Paul were before converted ; and some that are not such great and
capital offenders ; for though every man is a great sinner in a proper sense, yet com-
paratively some are greater, or more guilty, and profane than others ; " And there was a
woman in the city that was a sinner." Not but that all the women in the city were sin-
ners, but this woman was a notorious one, or one noted and eminent for wickedness. Also
the Gospel and church of God takes some bad professors, and counterfeit Christians, as
well as such as are sincere.
some good, and some bad ; as it is
expressed in this Parable.
VI. A Net takes fishes out of their
own natural element; and as soon
as they are taken out of the water
they die.
VII. A Net takes or compasses
sometimes a multitude of fishes at
once. When Simon Peter put in his
Net at the special command of Jesus
Christ, he enclosed 'a great multitude
of fishes, Luke v. 6.
VIII. A Net, though it be cast
into the sea, and has taken many
fishes, yet it is not known of what
VI. The Gospel or word of God, the spiritual
Net, takes sinners out of their natural element ;
and as soon as they are savingly taken thereby,
they die to sin, and to all sensual objects, and
carnal delights of the flesh, and this world, and
to their own righteousnes, Bom. vi. 2, 6, 11.
VII. The Gospel Net also sometimes takes hold
of, or incloseth many sinners at one cast. At one
sermon three thousand souls were converted, by
that glorious preacher, and famous fisher of- men,
the Apostle Peter, Acts ii. 37, 41.
VIII. So the Gospel and Church of God,
though it take many souls, yet it is not fully
known of what sort they bft, until the time come
land or sort they be, until the Net is that Christ draws the Net up.
drawn up.
IX. After the fisherman hath IX. The Gospel and Church of God having
drawn his Net about so long, that he taken many sinners, or all being brought in, that
concludes it hath taken all it is like are to be taken by this -spiritual net, Christ will,
to enclose and compass in, he then as it were, at the last day draw it to shore, and
draws it to the shore, and. severs the then he will sever the good from the bad, the
good from the bad ; the good he puts sheep from the goats, the sincere ones from hy-
iato vessels, and the bad he throws pocrites ; and the one shall be saved, and the
away. other thrown away, viz., be damned. " Again
the kingdom of heaven is like unto a net that is
cast into the sea, that taketh of all sorts, which when it is full, men draw it to land, and
gather the good into vessels, and cast the bad away ; so shall it be at the end of the
4 D 2
572
THE WORD OF GOD COMPARED TO GOLD.
[BOOK
ni.
world ; the angels shall go forth, and separate the bad from the good, and shall cast them
into the furnace of fire ; there shall he wailing and gnashing of teeth," Matt. xiii. 47 5Q.
PARABLE.
I. A fisherman has one Net pre-
pared to take small fishes, and an-
other to take great ones.
II. A Net many times proves de-
fective, and comes to he hroken, and
by that means the fisherman loses
his draught of fishes.
III. A Net takes fishes out of
their own natural element, to their
great hurt ; the fisher's design in
taking them, being to kill and to des-
troy them.
DISPARITY.
I. The Gospel, or word of God, is but one and
the same Net ; which takes the great and small
metaphorical fishes.
II. There is no deceit in the word, the Gos-
pel Net is never faulty ; nor is it from thence so
few sinners, or spiritual fishes are taken, but
rather from themselves, and Satan, who endea-
vours to obstruct, as much as in him lies, their
being thereby, 2 Cor. iv. 3, 4.
III. The Gospel-Net takes sinners out "of their
natural state, viz., ways of sin and wicked-
ness, for their great good and advantage; it
being the design of God, and his servants, the
ministers of his word, to save their souls alive
thereby, Isa. Iv. 3, Prov. viii. 35, and xxii. 4,
John iii. 36, Rom. viii. 1.
INFERENCES.
I. This parable informs us, how useful the Gospel, and the ministry thereof is, to take
and gather in souls to Jesus Christ.
II. Moreover, That all who seem to be wrought upon by the word are not sincere
converts ; a Net takes bad fishes as well as good.
HI. It also shows us what will become of the false professors at the last day. The
bad fishes shall be cast away ; the rotten and unsound professor, as well as the openly pro-
fane person, that never made any profession, shall be both cast into a furnace of fire, there
shall be wailing and gnashing of teeth.
THE WOBD OF GOD COMPAEED TO GOLD.
" More to be desired are they than Gold, yea, than much fine Gold" Psal. xix. 10.
" The law of thy mouth is better to me than thousands of Gold and Silver," Psal. cxix. 72.
Though these scriptures do not directly compare the word of God to gold, but rather
set out the great excellency of it above Gold, and show the great disproportion there is
between Gold and it ; yet we shall (as some divines have done) run a parallel between
Gold and the word, and then in our usual method show the disparities.
SIMILE.
I. Gold is a precious sort of metal,
and it is esteemed the chiefest of all
minerals.*
II. Gold contains much in little ;
a small quantity of Gold is worth
much brass, &c. f
Him. should all fulness dwell," 1 Tim.
of these short sentences.
III. Gold is a weighty and fir m
sort of metal.
PARALLEL.
I. The word of God is very precious, and
so esteemed by all true Christians : " Thy word
is very pure, therefore thy servant loveth it."
" I esteem the word of thy mouth above my ne-
cessary food," Psal. cxix. 140, Job xxiii. 12.
II. The word contains much in little. " Fear
God," how much is contained in that ! " Go&
manifest in the flesh ;" " Christ the image of the
invisible God ;" " It pleased the Father, that in
iii. 16 ; Col. i. 19. Very much is contained in one
III. The word of God is ponderous, and very
weighty. The words of men are oftentimes
See Pliu. lib. 13. p. 465.
Greenhil.
BOOK HI-1
THE WOBD OF GOD COMPARED TO GOLD.
573
a iry and empty, and, when weighed in the balance, as light as vanity, and not to be re^
garded ; but what God speaks, is firm. And such as find it not heavy and weighty now,
so as to let it sink into their hearts, shall find it will one day sink them down to hell :
The words that I speak shall judge you at the last day," John xii. 48.
SIMILE.
PARALLEL.
V. Gold is made use of to deck
and to adorn with. The father of the
crowns of kings and
usually made of Gold.
princes are
VI. Gold is used to make vessels.
"We read, that God appointed under
the law many vessels to be made of
pure Gold ; divers such were in Solo-
mon's temple, all which were figura-
tive.
VII. Gold is durable, it abides
the fire ; it will not lose or waste
by being put into the furnace, as
other metals will.
IV. Gold hath much beauty and IV. So is the word of God. The Gospel is
splendour in it ; the colour shines and said to be glorious, it is indeed transcendently
is glorious. excellent ; its glory shines forth, and may be de-
monstrated many ways, 2 Cor. iv. 4. See meta-
phor Light.
V. The word of God most gloriously decks
and adorns every true Christian, that hath store
prodigal called for a ring to put upon of it in his heart, in whom it dwells richly. The
his finger. Nay, more than this, the Church is said to be clothed with wrought Gold ;
the word of God, and the graces thereof, are
doubtless intended thereby. The Gospel is the
saint's crown and royal diadem ; should God suffer
it to be taken away, they may cry out with Israel
of old, " The crown is fallen from our head, woe to us that we have sinned," Lam. v. 16.
The law of God is said to be " An ornament unto the head, and chains about the neck,"
called (Cant. i. 10) " Chains of Gold."
VI. The word of God is made use of by
Jesus Christ, to make many golden vessels, gol-
den saints, golden churches ; called by the Spirit
" golden candlesticks," Rev. i. 20. No people in
the world are so glorious, precious, and amiable, as
God's people. See Candlestick and Vessel.
VII. The word of God is durable. All the
endeavours of wicked men from time to time
have been to destroy the word ; it hath been in
many fires, as I may say, and yet it remains and
abides the same. " Heaven and earth shall pass
away, but my word shall not pass away," Matt. v. 18. " All flesh is grass, and all the
glory of man as the flower of the field : the grass withereth, and the flower thereof
fadeth away. But the word of the Lord endureth for ever : and this is the word which
by the Gospel is preached to you," 1 Pet. i. 24, 25.
VIII. Gold enriches him that VHI. The word of God is of a soul-enrich-
finds much of it ; it is esteemed as ing nature ; it enriches the mind with the wis-
dom and glorious knowledge of Jesus Christ, and
blessed experience of his rich love and grace:
" Let the word of God dwell in you richly, in all
wisdom," Col. iii. 16. No treasure is like to the
treasure of God's word : " We have this treasure
in earthen vessels," 2 Cor. iv. 7. (See metaphor
Treasure.) David hid it, Psal. cxix. 11, and
Mary, as a precious treasure, laid it up in her
heart.
IX. So those that would be enriched with the
word of God, have much of it in their heads
and hearts, must take pains ; they must dig in
these golden mines, as it were, for it. " Search
the scriptures," saith Christ, John v. 39. It is a
word taken from miners, such as seek for gold ;
they must do it carefully, vigorously, and resolvedly. If they would find the power,
virtue, and excellency of the word, so as to make it their own, they must seek for as
hidden treasure, Prov. ii. 4.
X. Gold is a sort of metal that X. The word of God is called a tried word ;
tried, to see if it be what it has been tried by many thousand Christians,
* Plin. lib. 33. p. 455.
a precious and principal treasure ;*
and as such, both in former and
later times, hath it been hid and
laid up : " Thou shalt heap up gold
as the dust," &c., Job xxii. 24. " Ty-
rus heaped up silver as the dust,
and fine Gold as the mire of the
streets," Zech. ix. 3.
IX. Men take much pains to
get Gold, they dig through hills
and mountains for it, and endure
much labour and pain before they can
obtain it.
574
THE WORD OF GOD COMPARED TO GOLD.
[BOOK
III.
SIMILE.
PARALLEL.
it is taken to be, whether it be so
good, pure, &c.
never failed them that trusted to it.
and from hence take care to secure
it, and themselves, as well as they
can.
and found to be what it is taken to be, viz., pu re
Gold, sacred truth ; yea, and " sweeter than the
honey, or the honey- comb," Psal. cxix. 103. It
" As for God, his way is perfect." " The words of
the Lord are pure words, as silver is tried in a furnace of earth, purified seven times," Psal
xviii. 30, and xii. 6.
XI. Men that get much Gold, are XI. Those people, or particular souls, that
sometimes set upon by thieves, and do possess and enjoy much of the glorious word
are in great danger of being robbed ; of God, are in danger of being set upon by spi-
ritual thieves and robbers; Satan, and many
others his emissaries, will be sure to assault such.
What experience hath England had of this for
many years, but more especially of late ? How
is it beset by bold, impudent, and bloody Eomanish thieves 1 What is the reason ? Why,
England is rich, it hath got much Gold in it, much of the word of God ; here are a rich
people, many rich churches, rich souls ; and therefore this grand thief hath consulted with
many of his company, to set upon us, and rob us of all our treasure. And hence it is we
take, or ought to take such care, to secure the word of God, and ourselves from being un-
done by losing it.
XII. So the word of God is by all true Chris-
tians known, and by common experience found,
to be a most sovereign cordial for the soul, to
revive and comfort a desponding and drooping
spirit ; excellent good to cure inward distempers.
XII, Gold is known to be a rich
and sovereign cordial, and excellent
good to cure several diseases of the
body, particularly the king's evil.
SIMILE.
I. Gold and earthly treasures
are, by the permission of God,
at the will and command of
men. Daniel tells us, that the vile
person shall have power over the
treasures of Gold and silver, &c.
DISPARITY.
I. The word of God received into the
heart, viz., into the affection and understand-
ing, &c., no man can take it from us ; it is not in
their power to rob and dispossess us of this sacred
Gold. They may take away our Bibles out of
our hands, but cannot take the word of God out
They may take away, and dispossess of our hearts, as it is engraven upon the fleshly
us of the best of earthly things.
II. Gold may canker and cor-
rupt : " Your Gold and silver, is can-
kered, and the rust of them shall be
tables thereof.
II. The word of God is incorruptible, so pure,
that it can never canker, neither lose any of its
excellent glory, beauty, and virtue, it admits not
a witness against you," Janies v. 3. of any rust or pollution: "Being born again,
not of corruptible seed, but of incorruptible, by
the word of God. which liveth and abideth for ever," 1 Pet. i. 23.
HI. Though Gold will do many III. The word of God enriches, beautifies,
things for the body,- yet it cannot and purees the soul : " Now are you clean, through
profit the soul ; it will beautify and the word that I have spoken unto you," John xv.
enrich the outward man, but it can- 3. He is spiritually the richest man, that hath
not beautify, purge, or enrich the in- most of the word of God abiding in him, who hath
ward man. store of precious promises laid up against a time
of need.
IV. Gold and silver will not IV. The word of God received in truth, is
satisfy or fill the craving desires of of a soul-satisfying nature : " The fear of the Lord
man : " Neither is the eye satisfied tendeth to life, and he that hath it shall abide sa-
tisfied," &c., Prov. xix. 23. This is that water of
life, that whosoever drinketh thereof shall thirst
no more ; have no more an inordinate and unsati-
able desire after worldly things. See Water.
with riches." " He that loveth silver,
shall not be satisfied therewith," EC-
cles. iv. y, and v. 10.
INFERENC E S .
I. From hence jou. may see who are the richest men in the world.
II. It reproves them that desire Gold above the word, and that labour for it above the
BOOK HI.]
THE WORD OF GOD CALLED MILK.
575
blessings of the word, and grieve more for the loss of it, and of other earthly treasure,
than for the loss of the word, and other spiritual good things.
III. It may also stir up all to hold fast the word, and every part and parcel of it. Let
the saints of God in England consider the worth of the word, and that it is more precious
than Gold. How will men expose themselves, before they will be robbed of thousands of
Gold and silver ?
IV. Esteem the precepts and promises, and every jot and tittle of God's word above
Gold. Be not careless of it, nor throw it by, but lay it up as carefully as you lay up Gold,
hide it in your hearts.
THE WOBD OF GOD CALLED MILK.
" As new-born babes desire the Milk of the Word, that ye may grow thereby," 1 Pet. ii. 2. .
" For every one that useth Milk is zmskilful in the Word of Righteousness, for he is a babe"
Heb. v. 13.
BY Milk here, we must understand the doctrine of the Gospel, which is easily taught unto
the capacities of such as are children in understanding.
METAPHOR.
I. Milk is good to nourish the
body ; and physicians tells us, where
it is well digested, it maketh good
Wood.
H. Milk is proper food for
children, and new-born babes; it
nourisheth them, exceedingly ; they
grow and thrive thereby, though they
have nothing else to feed upon.
HI. 'New-born babes greatly
desire and long after the Milk of the
breast.
IV. Milk is a restorative, excellent
good in consumptions, or for them
that be lean.*
V. Milk was one of those choice
blessings that Canaan did abound
With; it is called "a land flowing
"with Milk and honey ;" as much as to
say, it is a land of rare and choice
good things.
PARALLEL.
I. The Word of God is good food for the
soul: "Man liveth not by bread alone, but by
every word that proceedeth out of the mouth of
God," Matt. iv. 4. Where the Word of God is
received, and well digested in the understanding,
it tends to make a sound Christian.
II. The Word of God is proper food for those
that are born again by the Spirit, or are truly
regenerated. Such, like new-born babes, grow
and thrive by feeding spiritually upon the Word,
precepts, and promises of God ; and many have
lived upon it, and have been satisfied thereby,
when they have had nothing else to feed upon.
IH. So, upright and faithful Christians greatly
thirst after and desire the Word of God : " As new-
born babes, desire the sincere Milk of the Word,"
1 Pet. ii. 2.
IV. The spiritual Milk of the Word is an ex-
cellent restorative for a consumptive, wasted, and
decayed Christian : " they that wait upon the Lord
shall renew their strength," Isa. xl. 31.
V. The holy Word of God is one of the choicest
blessings God hath bestowed upon his Church and
people. Those that would see the excellency of
the Word and Gospel of Christ, may read the
metaphor Light.
AP PLICATION.
You may know by this, whether you. are born again or no. Do you cry for, and
greatly desire the pure Word of God, the sincere Milk of the Word,, without human
mixtures and ceremonies ? The Word of God feeds best, when it is without any composition
of human invention.
Schola. SaJernil, cap. 43.
576
THE WORD OF GOD COMPARED TO HONEY.
[BOOK
HI.
THE WORD OF GOD COMPARED TO STRONG MEAT.
" But Strong Meat belongeth to them that are of age," &c. Heb. v. 14.
As the Word of God is called Milk, so it is also Strong Meat. By Strong Meat, is meant
the more profound, perfect, and mysterious doctrine of the Gospel, which is to feed strona
Christians.
METAPHOR.
PARALLEL.
I. Strong Meat is not meet or I. There is something contained in the "Word
convenient food for hahes ; if they of God, that young Christians, who are like
new-horn babes, cannot receive it, so as to
understand it ; it is not proper for them. The
milk of the Word, (such things as are easily
taken in) is for them ; Strong Meat belongs to strong Christians, men of experience, Heb.
v. 12, 13, 14.
II. So if Christians, who have been a great
while converted, and in the profession of the
Gospel, and yet cannot take in, nor feed upon
any thing but the milk of the Word, Strong
Meat being offensive to them, it argues some great
defect in their understanding, or that they are
spiritually distempered.
III. So those Christians that can feed upon the
Strong Meat of the Word, who in their under-
feed upon, and well digest it, are standings can in some measure relish and digest
more able and capable for business, the mysteries of the Gospel, or those deep things
than those that only feed or live of God, get most spiritual strength, and are more
upon milk. fit for business than the weak, who only live upon
milk, 1 Cor. ii. 10.
could eat it, yet they want strength
to digest it.
II. If children, after they are
grown up, and arrived to years of
maturity, refuse Strong Meat, and
cannot feed upon any thing but
milk, there may be cause to fear
they are some way defective or
diseased.
III. Strong Meat yieldeth strong
and perfect nourishment ; such as can
THE WORD OF GOD COMPARED TO HONEY.
" Sweeter than Honey, and the Honey-comb, to my taste," Psal. xix. 10.
" How sweet are thy words unto my taste.' yea, sweeter than the Honey unto my mouth!"
Psal. cxix. 103.
" But it shall be in thy mouth as sweet as Honey," Rev. x. 9.
SWEETER than Honey, or the Honey-comb ; not only the most fine and delicate Honey,
but all things which be delightful and pleasant to the taste, by a Synechdoche. Because
nothing is so precious and pleasant as gold and Honey, thence comparisons are taken fro 1 *
these rather than other things, to express the very great worth and sweetness of God's
Word. Wilson.
SIMILE.
I. Honey is exceeding sweet to the
taste ; " What is sweeter than Honey ?"
Judg. xiv. 18.
II. Honey, if it be added or put
into other things that are bitter, it
will take away, in a great measure,
the bitterness thereof, and so cause
a man to receive it down with less
difficulty.
PARALLEL.
I. So the Word of God is very sweet and plea-
sant to the taste of gracious souls. What is more
desirable to a sincere believer, than the sacred
precepts and promises of the Gospel ?
II. So if the soul be under affliction, temptation,
persecution for Christ's sake, which are bitter
things in themselves, yet if God be pleased to add
or put into this bitter, but some of the sweet pro-
mises of the Word, how wonderfully is the bitter-
ness abated, and with what ease can a Christian
bear up under them !
BOOK HI.] THE WORD OF GOD COMPARED TO FIRE. 577
SIMILE. PARALLEL.
III. But notwithstanding Honey III. Though the word of God is so precious
is go sweet and pleasant, yet there and desirable, yet there are many wicked and un-
ar e some men that do not care godly ones, that cannot endure it. A vile Pa-
for it : " The full soul loatheth the pist, in the massacre of Ireland, took up a Bible
Honey-comb." and cursed it, saying, " that hath done all the mis-
chief." Sinners are so glutted with the filthy
trash- of this world, that they loathe the Honey-comb.
IV. Naturalists affirm, that Ho- IV. The "Word of God is of most sovereign
ney is good to dissolve and dissipate virtue to dissolve and dissipate all spiritual tu-
tumours and swellings, and to mol- mours of the soul, and to mollify and break in
]ify hardness ; > and that it is of an pieces the hardness of the heart. How did it
healing nature, and serveth for an mollify the hearts of the three thousand Peter
infinite number of uses. preached unto, Acts ii. 36, 37. See Hammer.
V. Honey is also of a purging V. The Word and Spirit of God, when they
quality. operate together in the soul, are the best spiritual
purgation in the world : " Now, are ye clean,
through the word that I have spoken unto you," Psal. cxix. 9, John xv. 3.
SIMILE. . DISPARITY..
I. There are several hurtful I. There are no hurtful qualities in the
qualities in Honey, which may be Word of God; that needs no human skill to cor-
prevented by taking the advice of rect or clarify it.
the learned physician.
II. There is much dross in II. There is none in the word of God : "Thy
Honey. word is very pure, therefore thy servant loveth it."
Psal. cxix. 140.
INFERENCES.
Hence let us learn, with the industrious bee, to gather some Honey out of every
flower of God's word. How doth that little creature labour in the summer, to
store herself with food against winter ! Let every Christian learn of them, but more
especially the ministers of God's word, that their lips may drop like the Honey-comb.
And let examine, whether we ever as yet experienced the word sweet as Honey to
our taste ?
THE WOED OF GOD COMPARED TO FIEE.
" His Word was in mine Heart, as a burning Fire" &c., Jer. xx. 9.
" Is not my Word like as Fire" chap, xxiii. 29.
"Quench not the Spirit,"' 1 Thess. v. 19.
THE Holy Spirit and word of God, is, and may be fitly compared to Fire.
METAPHOR. PARALLEL.
I. Fire is of an illuminating or I. The Word and Spirit is Light. " The corn-
enlightening quality. mandment is a lamp, and the law is Light ;
enlightening the eyes," Psal. xix. 8, Prov. vi. 23.
" The entrance of it gives Light," Psal. cxix. 130. " By it the eyes of our understanding
are enlightened :" by which we know the riches of his glory, Eph. i. 17, 18. See
metaphor Light.
II- Fire is of a warming and II. The Word and Spirit of God, give heat
heating quality ; there is not only and warmth to the benumbed soul of a poor
Rumination, but calefaction. sinner ; they give zeal and fervency, that is,
heat of spirit to serve the Lord.
. Hi. Fire will burn any combus- HI. The Word and the Spirit of God burns
tible matter it can seize upon, and consumes all that is fit fuel for it; when
separating metal from rust and thoroughly kindled upon the souls and con-
dross ; it discovers whether me- sciences of men, it destroys the hay, stubble,
be of a current or counterfeit word, chaff, &c., of sin and corruption; and
4 E
578
THE WORD OF GOD COMPARED TO FIRE.
[BOOK
in.
METAPHOR.
PARALLEL.
base alloy. Whatever Fire seizes
effectually upon, it converts it into
a flame.
leaves no metals in the building unconsmaed
save what is built upon the foundation Jesus'
Christ, who like gold, silver, and precious stones,
will endure the Fire, 1 Cor. iii. 11 -15. It also
causes the soul to burn in love to Christ, to be lifted up with transported ardency of af-
fection after him, and desiring to be united to him also, Luke xxiv. 32. All men are to
be tried whether with respect to doctrines or practices by God's word ; and what disagrees
with this standard, or will not bear touch with this touch-stone, is to be rejected as coun-
terfeit, and of no value.
IV. The Word of God when it hath by the
Spirit kindled the soul of a sinner, it immedi-
ately causes his affections and desires to ascend
and mount up to heaven, as to its centre and only
place of satisfaction, leaving, as the Fire only
leaves ashes, his dreggy and impure part behind ;
the soul seems to be then on the wing wholly for
heaven, too pure and refined for communion with
corrupt things. " They shall dwell on high," Isa. xxxiii. 16.
V. Fire is of a melting and V. The Word by the Spirit, softens the hard
softening quality ; iron, and other and stony heart, and makes it a heart of flesh ;
metals are made pliable by it, disposes the soul, and makes it fit to receive or
and fit to receive any figure what- take the seal or heavenly impression, and image
soever, as wax keeps the impres- of God. See Seal.
sion of the seal.
VI. Fire hath a vivifying, en-
livening, and ^quickening quality ;
it refreshes and restores that heat
and warmth, which the prevailing
cold deprives us of.
IV. Fire is of an ascending
quality, greedily mounting to its
proper seat, and will not rest till
it incorporate with its own ele-
ments. Earth and water incline
to their own centres, though some-
times artificially made to ascend.
VII.
and
ture.
Fire is of a comforting
quality and na-
consoling
VEIL Fire is of
or piercing nature,
a penetrating
there is no
VI. - The Word and Spirit quickens the sold of
a sinner ; nay, raises to life those who have been,
in a spiritual sense, " Dead in sins and trespasses,"
Eph. ii. 1. " It is the Spirit that quickens, the
flesh profits nothing," John vi. 63. " The law kills,
but the Spirit gives life," Eom. viii. 2.
VII. The Spirit of God, called the Comforter,
administers the greatest, nay, the only consolation
to the soul of believers : what comforts have
some dejected Christians received from the gracious
promises of God's word ! John xiv. 16, 17.
VHI The Word and Spirit of God searches
all the faculties and powers of the soul ; it pe-
pore or secret passage of the body netrates not only the head but the heart, judg-
thrown into it, but it pierces it. ment, affections, conscience, will, &c. It leaves
no corner unvisited, no secret place undiscovered,
Heb. iv. 12.
IX. The Word and Spirit of God makes the
soul spiritual, transforms the carnal mind, and
makes it partaker of its own divine nature ; it
sets it in a flame of love and spiritual zeal for
Christ and his blessed truth, John iii. 6, 1 Cor.
ii. 15, and vi. 17, 2 Pet. i. 4.
X. The Word and Spirit of God is of such
absolute necessity, that saints cannot live one
moment without it. Hence the Spirit of Christ
is called, " The Spirit of Life," Kev. xi. H-
Moreover, the Word of God was esteemed by Job,
above his necessary food, Job xxiii. 12 ; and by
David, " Above thousands of gold and silver." " Man lives not by bread alone, but by
every word that proceedeth out of the mouth of God," Matt. iv. 4. A Christian can per-
form no duty aright acceptable to God, without the divine help and influences of the Spirit
of God.
XI. Fire is sometimes quench- XI. So is the divine Fire many times
ed, and in a great measure put quenched, and put out in great measure, to the
LX. Fire is of an assimilating
quality, that is, it changes all ma-
terials into its own nature, or sets
them on Fire.
X. Fire is a very profitable
element, there is a necessity for it ;
many trades cannot be followed
without it, nor can men and wo-
men live without it.
BOOK
THE WORD OF GOD COMPARED TO FIRE.
579
METAPHOR.
out, to the damage of those for
ff hom it was kindled.
METAPHOR.
I. Fire is an external element,
and only useful for the pro-
fit and comfort of the outward
man.
II. Fire is a bad master ; when
it has got to a head and violently
breaks out, it doth much mischief,
and destroys wonderfully.
PARALLEL.
hurt and damage of Christians. " Quench not the
Spirit," 1 Thess. v. 19.
DISPARITY.
I. The Spirit of God and his Word are divine,
sacred, and heavenly; profitable to the soul of
man.
II. The Word and Spirit of God never hurts
or injures those .that it gets the mastery and vic-
tory over ; if it destroy it is only sin, and such
things that would ruin and spoil the soul ; happy
are those, in whom the Word of God and his Spirit
doth reign and predominate.
INFERENCES.
IF this be so, take heed you do not quench the Word or Spirit of God ; which you may be
said to do :
1. By abating of the Spirit's heat in its operations, or by diminishing or lessening the
graces and good motions thereof, when the Spirit loses the vigour of his operations, as
when zeal decays, convictions wear off, and affections die ; this is like slaking the heat,,
and lessening the burning of Fire.
II. When men do not only diminish and lessen the burnings and operations of the
Spirit in the graces, influences, and motions thereof, but yield to sin and the devil, so far
as to put the Fire quite out : the common motions and operations of the Spirit may be
quite extinguished. " Give us of your oil, for our lamps are gone out," Matt. xxv. 8. We
read of some twice dead, plucked up by the roots."
Quest. Which way may the Spirit and the Word of God be quenched ?
Answ. By withholding of Fuel. "Where no wood is, the Fire goes out," Prov.
xxvi. 20. We feed that Fire which we would not have extinguished ; we labour to add fit
matter to it, that we may keep up the heat and burning of it. Persons may be said to
quench the Spirit, when they neglect the means which God hath appointed for the keeping,
feeding, and preserving of it in its full vigour, heat, and operations in the soul ; when they
neglect prayer, reading, hearing of the Word, meditations, the Fire of the Spirit, zeal and
fervency soon decays.
2. The Spirit of God may be quenched, by neglecting to stir it up. Paul exhorts
Timothy " To stir up the gift that was in him." If Fire be not stirred and blown up,
it will soon lessen its burning, and go out. " No man stirreth up himself to take hold of
thee," Isa. Ixiv. 7. It is not enough to pray, read, and hear the Word ; but to stir up
ourselves to do these duties of religion fervently : if there be never so much wood on the
fire, yet, if it be not blown and stirred up, the dead ashes will obstruct the burning. So
W like manner, though men be never so much in the performance of religious duties, yet if
they let the ashes of formality and deadness remain upon their hearts, the Fire of the
Spirit decays.
3. Fire is quenched by opposing somewhat of a contrary nature and quality to it,
a water, or the like. Fire and water are contrary the one to the other, by reason of
their contrary qualities ; a little water will weaken and lessen the burning of Fire, and if
a man pour in much of it, it will soon quite extinguish it : so in like manner the Word
a nd Spirit, by suffering a little sin and corruption to remain in the heart or life, will soon
decay in its operations. Shi is unto the Spirit, as water to the Fire. " The flesh lusteth
a gainst the Spirit, and the Spirit against the flesh, and these two are contrary the one to
the other," Gal. v. 17.
But now, if a man yield to some sins, to some heinous sins, or once lay the reins loose
as it were upon the neck of his lusts, plotteth and premeditates sin ; regards it, likes it,
a nd watcheth an opportunity to sin ; this will soon, like much water, quench the fire ; also
s m reiterated and often committed, though not so notorious or scandalous, hath the like
effect. The frequent acting of sin, is like a continual dropping upon the Fire, nothing
dangerous than a trade in sin.
4 E 2
580 THE "WOBD OF <30B COMPAKED TO FIRE.
ur.
That you may escape this great evil, of quenching the "Word and Spirit, observe these
following particulars :
'
(1.) Consider, it is a Divine spark, which is kindled in your souls, it is heavenly Fire
it is a holy and sacred thing ; men know not what they do when they quench the motions
of the Spirit, and will not suffer the "Word to kindle in them.
. (2.) Consider, who it is that hath kindled this Fire in thee, or strives to do it ; is it not
the Almighty, the ever blessed God? Wilt thou adventure to put out the- Fire which -the
Majesty of heaven and earth hath kindled in thee ?-
(3.) Consider, how much pains God hath taken to kindle it; how long was it, and what
means did the Lord make use of before he could cause (to speak after the manner of men)
the Word to take hold of thee ? Did he not send a spark upon thee at one
sermon, and then blow upon it, that it might break out into a flame? and thea
send another spark, another sermon, and then another, and another, and may be after all,
he brought thee into affliction, and used many ways to effect this great and good work of
his own Spirit and grace upon thy heart ; and wilt thou adventure to mar and spoil this
work, and quench this Fire? Which is thus of the Lord's kindling. If a father,
mother, or any eminent superior should take much pains, and be at great charge
to kindle a Fire, and a child should know this, and yet adventure to throw water upon
it, and put it out ; or yield to a cursed foe of theirs so to do, would it not be judged a
notorious offence?
(4.) Consider the gracious design of God in kindling this divine Fire in the soul ; it is
that he might raise thee to life, give thee light, melt thy hard heart, and make it fit to
receive an heavenly impression ; it is to cement and unite thy heart to himself, that thou
mightest glorify him, enjoy him, and be glorified with him for ever.
(5.) Consider, if this Fire go out, thou canst never kindle it again; it is beyond thy
skill and wisdom. If thou quench another Fire, it may be thou mayest kindle that again,
and make it burn as before ; but it is not in thy power to make this Fire burn. " Of his
own will begat he us, with the Word of truth," James i. 18. "As many as received him,
to them gave he power to become the sons of God, even to them that believe on his name:
who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God,"
John i. 12, 13. He is said, to begin this good work in us, " He is the Author and
Finisher of our faith," Phil. i. 6. " Lord, thou wilt," saith the prophet, " ordain peace
for us, for thou also hast wrought all our works in us," Isa. xxvi. 12.
(6.) Consider, thou knowest not whether God will ever set about this work again, or
no, shouldest thou hearken to thy lusts and Satan's temptations, to quench the Spirit
and put out those good motions and desires that are in thy mind ; remember that word,
" My Spirit .shall not always strive with man," Gen. vi. 3. And also what our Saviour
in the Gospel spake concerning Jerusalem, " ! that thou hadst known, even thou at
least in this thy day, the things that belong. to thy peace, but now they are hid from, thine
eyes," Luke xix. 42.
(7.) Consider, it is grievous to the Spirit to be quenched, the Spirit is thy great Friend,
thy Comforter; the Spirit helps thee at every dead lift, "And maketh intercession
for thee with groanings, which cannot be uttered/'" John xvi. 17, Eom^ viii. 26. And
therefore do not grieve him ; wilt tbou quench and put out the motions of such a friend ?
" Grieve not the holy Spirit of God, whereby ye are sealed to the day of redemption,"
Eph. iv. 30.
(8.) Consider, the Spirit is thy Light, put out the Spirit, and thou wilt become a dead
man ; or lessen his burnings and gracious operations, and thou wilt become a dying man:
wouldst thou not have thy eyes out of thy head nor thy life out of thy body ? then do not
quench the Spirit, the eye and life of thy soul.
(9.) Consider, what the cause and reason is, men quench the Spirit.
1. Is it not because they would be indulged in their sins, and lie down on the
bed of sloth and carnal security ? Men put out their Fire when they have a mind to go to
bed.
2. Is it not because the Fire burns too hot for them? it hath kindled such a Fire in
their consciences, that scorcheth them so sorely, that they know not how to endure
it ; and from hence wickedly go about to quench the Spirit. Thus it was with Felix,
he heard Paul preach of righteousness, temperance, and judgment to come, and
he trembles, his conscience smote him; but now to quench the Spirit and allay
HI. J THE WORD OF GOD COMPARED TO PIKE. 581
he might find within, lie sends away Paul: "When I have," saith he, "a convenient
time, I will call for thee."
3. Is it not because this Fire of the Word and Spirit is too chargeable and costly for
them ? They, like men, grudge that which the Fire consumes, or will, if it be kept
burning. The young man in the Gospel was not willing to sell his possession, and part
with all for Christ. When men see they must part with so much to the minister,
"God having ordained that they who preach the Gospel, should live of the Gospel/' and
as much to the poor saints, and besides all this be exposed to suffer the prosecution of such
and such penal laws : this great charge they see already fall upon them, and what further they'
know not may fall upon them by keeping up the Fire of the Word and Spirit, the thoughts of
which they cannot bear ; and from hence wickedly go about to quench the Spirit.
4 Do not men quench the Fire, or lessen its burning when it makes the pot boil over, -
when they fear that all that is in the pot or vessel will be lost ? Even so some men, when
the Fire of the word and Spirit is so hot and strong, that it is like to boil out a beloved
lust which they have prized for its profitableness, like a right-hand, or for pleasure, like a
right-eye, then they hasten to lessen the Fire ; and like Judas, think there needs not be
so much waste. Now what a vile thing, saith one, is this, to quench the fire of the Spirit,
* rather than the scum and filthiness of ski should be worked and boiled out thereby ?
See how God threatens such, Ezek. xxiv. 6, " Woe to the pot whose scum is therein, and
whose scum is not gone out of it?" Therefore saith God, ver. 11, " set it empty upon
the coals, that the brass of it may be hot and may burn, and that the filthiness of it may
be molten in it, that the scum of it may be consumed. She hath wearied herself with
lies, her scum shall be in the Fire. In thy filthiness is lewdness." Her obstinacy was
such, that though God had made use of means to purge her, she refused to be purged.
And therefore God pronounced that dreadful threatening against her, " Thou shalt not be
purged from thy filthiness any more." Some are not willing to part with their sins, they
would keep the poisonous liquor and scum in the vessel, and for this the vessel and scum
must be burnt together, and shall never be parted.
5. Do not men quench the Fire, and put out their candle when it is like to expose them
to danger, when thieves and cursed enemies are abroad ? Out of fear they keep all close,
, and are not willing any should see Fire-light nor candle-light, nor any thing that should
discover them. So out of fear in time of common danger, some men quench the Fire of
the word and Spirit ; the word like a candle, is thrust under a bushel or under a bed, and
the motions of the Spirit for a public testimony are put out.
6. Men quench the Fire, saith the same author, when it is like to set the house on
Fire ; so some professors quench the Spirit, when they see what fiery trials they are like
to pass through, if they continue in the heat of their zeal.
7. Some men quench the Fire when they are warm enough without it ; they warm
themselves by the spark of their own kindling, these, saith God, " shall lie down in sor-
row," Isa. 1. 11. They conclude their own righteousness, and their old ways and conver-
sation will be sufficient, and so " Turn with the dog to his vomit, and with the sow that
was washed, to her wallowing in the mire," 2 Pet. ii. 22.
8. Some men let the Fire go out, saith he, through a multitude of business ; their minds
being taken up with other things, they forget it : so some men forget the word, Spirit, and
religion, being like Martha, " troubled about many things." Now what a wicked thing is it
from all, or any of these causes, to quench the Spirit, Luke x. 11.
(10.) Consider, it is by the Spirit thou must " mortify the deeds of the flesh," which
thou must do or be damned, Rom. viii. 13. And how canst thou do that, when the Spirit
is quenched ? It is no marvel if corruptions prevail, when the Spirit is put out that should
hurn them up.
(11.) Consider, it is by the Spirit and word, which is called the sword of the Spirit,
by which you should wrestle, and resist all the temptations of Satan; but when the
Fire of the Spirit is quenched, it puts an opportunity into Satan's hand, to kindle the
Fwe of pride, malice, and lust of concupiscence in thy heart ; when the Spirit is
* See Theophilus PalioJiele, of quenching the Spirit, page 33.
582 THE WORD OF GOD COMPARED TO A HAMMER. [BOOK Qj
quenched, and the sword thrown away, what execution can be done upon this spiritual
enemy.
(12.) Consider, it is by the help and influence of the Holy Spirit thou mast perform all
duties of religion, or they will never be accepted of God ; and how can that be done when
the Spirit is quenched, and the motions and operations thereof cease ?
If the word and Spirit be compared to Fire, let us bless God for kindling this Fire in
our hearts and nation, and pray that he would be pleased to blow more and more upon it
that it may burn up all the chaff and dross of our corruptions, and inflame our souls with
a greater degree of love to God, and zeal to religion.
And let us take heed we do not quench the Spirit in others. Wicked men would
fain put this Fire quite out ; what unwearied attempts have they made from time to time
in this and other nations, to extinguish the light of the word ? Ungodly Papists cannot
endure the heat of this Fire, they are not more ready to kindle other Fires, to the spoiling
and impoverishing of the kingdom, than they are to put out this : they will not suffer it
to burn in themselves, so they, as much as in them lies, endeavour to quench it in others;
like those men whom our Saviour reprehended in the days of his flesh, who would not go
into heaven themselves, nor suffer them, who would go thither, to enter in.
But in the last place, let them, and all other wicked persons, take heed how they quench
this divine Fire ; for if it burn not up their sins and corruptions, and kindle grace and holi-
ness in them, they must burn one day in hell : for either this Fire must be suffered to burn
in them, or they be condemned to eternal burning for quenching of it.
THE WORD OF GOD COMPARED TO A HAMMER.
" Is not my Word like as a Fire, saith the Lord ? and like a Hammer that breaketh the
rock in pieces ?" Jer. xxu'i. 29.
IN these words, the Word of God is compared to Fire, which we have already spoken of.
2. As the Word is compared to Fire ; so likewise to a Hammer.
3. The heart of a sinner is compared to a rock. We shall here only speak of the Word
as it is compared to a Hammer.
SIMILE. PARALLEL.
I. A Hammer is a fit instrument I. The Word of God is prepared by the AT*
to break rocks, and beat stones in mighty, a fit means to break in pieces the stony>
pieces, &c. and rocky hearts of sinners.
II. A Hammer can do nothing H. The Word of God cannot of itself break in
of itself without the hand that pieces the sinner's heart : God must use it by the
uses it. hand of the Spirit, if ever it accomplish that for
which he sent it.
HE. According to the strength, IH. So according to the design, wisdom, and
design, and wisdom of the work- strength the Holy Ghost is pleased to put forth up-
man, a Hammer doth effect this or on the heart of a sinner, is the nature of the work
that, &c. that is effected or accomplished thereby.
IV. A hammer is not only a fit IV. So the Word of God in the hand of the
instrument to break things in Spirit is very useful to drive home and fasten (!)
pieces withal ; but also to drive home the nails of conviction : (2.) To drive home
nails, &c., and to clench and fasten and fasten precepts ; (3.) To drive home and
them also. fasten promises. God is the "great Master of
assemblies, who fastens the Words of the wise as
goads and nails, given from one shepherd," Eccles. KU. 11.
INFERENCE S.
1. Examine yourselves : have you experienced the Word to be like a Hammer ? (!)
Have you been broken in pieces by it ? Have you been under grief and trouble for your
sins ?
BOOK HI-] THE WORD OF GOD THE SWORD OF THE SPIRIT. 583
(2.) Are you broken off from your sins ?
. (3.) Are your hearts soft ?
(4.) Hath the word and Spirit of God fastened convictions so upon you, that you. cannot
get free of them ? Do they ahide like a nail in a sure place ? Hare the precepts of God
in like manner heen drove home, that you cannot rest till you have submitted to them ?
have promises been so fastened, as that you believe, and stedfastly apply them to your
own souls ?
! JI. If you would have the word of God break your hard and rocky hearts, then,
n .) Consider the severity of it, touching the threatenings thereof, Gal. iii. 10, Mark
xvi. 16, Luke xiii. 5.
(2.) Consider what hath been executed upon such who break the Word. 1. Adam.
2. The old world. 3. Korah and his company. " Those that broke Moses' law, died
without mercy under two or three witnesses," Heb. x. 28.
!3.) Consider the truth of the word, Matt. v. 18, Job xxxvi. 17, Luke xxi. 22.
4. The power and authority of the Word.
5.) The torment of the damned.
(6.) Bead often, and consider the sufferings of Christ.
(7.) Cry to God, that he would be pleased to take the Hammer of the Word into
the hand of the Spirit, and smite your rocky hearts. See Simile, Stony ' and Rocky
Heart.
THE WOED OF GOD THE SWORD OF THE SPIRIT.
" And the Sword of the Spirit, which is the Word of God" Eph. vi. 17.
Two things may be enquired into, and in both these respects we shall run the
parallel.
1. Why the Word of God is compared to a Sword ?
2. Why the Word is called the Sword of the Spirit ?
1. Some take, as Mr. Gurnall observes,* the abstract here to be put for the concrete,
rovu/x, for sTt//*Tc', Sword of the Spirit, for the spiritual Sword ; as if it were no more
but to take the spiritual Sword which is the Word of God, according to that of
the apostle, 2 Cor. x. 4, " The weapons of our warfare are not carnal, but mighty ;"
that is, spiritual weapons: indeed Satan being a spirit, must be fought with spiritual
weapons ; and such is the Word of God, viz., a spiritual Sword ; but this though true,
reacheth not the full sense of the place, where WVEI>/* is taken personaliter, for the per-
son of the Holy Spirit.
METAPHOR. PARALLEL.
I. A Sword is a weapon gene- I. The Word of God, the spiritual Sword,
rally made use of by all soldiers every Christian, of what rank or quality what-
f every rank and quality : the soever, maketh use of, and cannot, ought not to
captain, as well as the ordinary be without it ; the Captain General fought with
soldier, hath and ought to have his this weapon himself ; ministers, as well as every
Sword, private Christian, ought always to be armed here-
with, Matt. iv. 48.
II. A Sword is a weapon by which II. So the Word of God is a spiritual weapon,
they do not only defend themselves, by which a Christian doth not only defend him-
but also do great execution upon their self from the danger of sin, and Satan, the world
enemies. &c., but by it he offends, yea, cuts down and over-
comes and vanquishes all these and other cruel
of the soul. (1.) The Word is a defensive weapon. Saith David, " By the
h ru ^ ^ p3 ' * k ave ke P* me fr m tne P atns of tne destroyer." " Unless thy law
ad been my delight, I should have perished in my affliction," Psal. xvii. 4, and cxix. 92.
I -J Offensive ; by it our blessed Captain made the prince of darkness fly. " It is written,
Km shalt not tempt the Lord thy God," Matt. iv. 7.
* Gurnall's Christian's Armour, page 297.
584
THE WORD OF GOD THE SWORD OF THE SPIRIT;
METAPHOR.
PARALLEL.
of a man.
preached the word to them, it is said,
IV. A Sword is an honourable
weapon, and of great antiquity ; it
hath been in use from the beginning,
a weapon that no enemy hath any
just cause to quarrel with.
HI. A Sword is a keen, sharp, III. " The Word of God is sharper than any
piercing weapon; it will enter into Sword," Heb. iv. 12. If the Spirit use it, it will
the body, and pierce the very heart soon enter into and pierce the heart of a sinner, as
^^? appears by that notable instance concerning those
Jews that put the Lord Jesus to death ; whilst Peter
' they were pricked in their hearts," Acts ii. 37.
IV. The Word of God is an honpurable wea-
pon, our Saviour and all holy prophets and good
men would never else have make use of it : it i s
also of great antiquity, the writings of Moses
as it is observed by divers, were before any hu'
man records. No devil nor vile heretic hath
any cause to except against it, or to quarrel with the holy scripture.
V. Some Swords have two edges, V. " The Word of God is quick and powerful,
they will cut both ways, they will sharper than any two-edged Sword ;" it hath a two-
cut backwards and forwards, as they fold operation at one time, as it is used by the
go in and as they come out. ministers of the Gospel, it wounds the souls of
the elect in order to healing, and it wounds the
reprobate in order to damning, to such it may be called a killing letter. " To the one
we are the savour of life unto life, to the other the savour of death unto death," 2
Cor. ii. 16.
VI. The Word of God hath cut off many a
member of the old man, it will cut off a right-
hand lust of profit, or a right-eye lust of
pleasure.
VII. So some wounds that many sinners re-
ceive, are such, that there is no cure for them,
viz., such who have sinned the unpardonable sin.
" There is a sin unto death," 1 John v. 16.
VIII. A Sword is borne often- VIII. He that bears the Word of the Spirit,
times before a magistrate, to signify shows he is a man that hath great authority for
VI. A Sword will cut off a mem-
ber ; many a leg and arm have been
cut off therewith.
VII. Some wounds of a Sword
are so mortal, that there is no cure
; for them.
-authority and justice. " He bears
not the sword in vain," Rom. xiii. 4.
IX. A Sword is a victorious
weapon, it hath done great exe-
cution in the world. Joshua made
-great slaughter upon the seven
nations of Canaan with the Sword ;
it is said, he puts all the souls in
several cities to the edge of the
Sword.
what he says, and that he is a person for rig
and justice ; it is that which decides all doubtful
cases, &c.
IX. So the Word of God, the Sword of the
Spirit, is a glorious and victorious weapon, which
will appear, if we consider how many it hath
struck down dead, and sentenced to eternal death;
how many strong enemies hath been slain and
subdued by it, strong lusts, strong devils, strong
and vile heretics ; it is a victorious Sword. It
is called the Sword of the Spirit.
1. Because it is a spiritual weapon, but that is not all.
2. Because the Spirit is the Author of it, a weapon it is, saith Gurnal, page 297, which
his hand alone formed and fashioned, it came not out of any creature's forge, " Holy men
of God spake as they were moved by the Holy Ghost," 2 Pet. ii. 21.
3. The Holy Spirit is the only true interpreter of the word, whence we have that
known passage of Bernard ; Quo Spiritu factce sunt scriptures, eo Spiritu legi desiderani
ipso etiam intelUgendce. The scriptures must be read, and can be understood by no spirit*
but that alone, by whom they were made. .
4. Because the Spirit only can give the Word its efficacy and power in the soul ; it is
the office of the Spirit, Sigillare animum rerum creditarum. Except he lay his weight on
the truths we read, and hear, to apply them close, and as it were cut then: very image &
our minds and hearts, they leave no more impression than a seal sets upon a stone or rock-
The Spirit will do nothing for believers without the word, and they can do nothing to pur-
pose without him, the Word is the Sword, and the Holy Spirit of Christ the arm that wields
it : so that,
5. The like use that a sword . is of to a soldier in war ; the same is the Word to the
Spirit in order to the cutting down, and spoiling all his and other's enemies.
BOOK HlO THE WOM> OF GOD COMPARED TO LEAVEN". 533
INFERENCE S.
I. This may teach believers, what excellent use the Word is of in all their spiritual
wars with the devil, sin, and all other mortal enemies of their souls.
H. It may inform us what the great design of Satan is, in seeking so many manner
of ways to take away the *\\ ord of God from us, or in making it of little or no use
to us.
III. This justly reproves the cursed Papists and Church of Rome, in respect of their
cruelty to the souls of men, in disarming them of their weapons ; a people disarmed are
soon overcome, and made a prey to their enemies ; how can we defend ourselves when
our Sword is taken out of our hands ? They have some fig-leaves, saith one, to hide their
shameful practice ; they endeavour to persuade men they do them a kindness thereby,
lest they should cut their fingers with it, &c. How doth the apostle condemn speaking
in the church in an unknown tongue? All men are exhorted to read the scriptures,
" search the scriptures ;" but the Pope makes it no less than death, if not damnation, for
the laity to have them in their own language to read or search, fearing lest it should spoil
his trade.
TV. It reproves them for casting such contempt upon the scriptures, as if they were
insufficient to direct us in the way of salvation. What horrid blasphemy and reproach is
this, saith the same author, to the great God, to send his people into the field, and put
such a wooden Sword in their hands, as is not sufficient to defend themselves or vanquish
their enemies ? and how much contrary is it to that of the apostle to Timothy, who saith,
" It is able to make us wise unto salvation through faith in Christ Jesus ; perfect, thoroughly
furnished unto all good works," 2 Tim. iii. 15, 17.
V. Let us bless God and be truly thankful, we have this weapon left us yet ; this is in
our hands, and that all the world may know it hath done great things in our hearts.
Let every Christian and true Englishman resolve to die upon, the spot, rather than lose the
Word, or suffer their Sword to be taken from them.
VI. Let it also caution all Christians to take heed how they engage their enemy with-
out their Sword.
VII. Labour also to know the right use of it, and how, and when to offend your enemy
hereby, Satan is a cunning warrior : sometimes when thou art tempted to sin, may be he
will tell thee it is a little one, what is a merry jest ? to sport and game, to drink and ca-
rouse a little ? when thou art thus beset draw thy Sword. " Make no provision for the
flesh :" " If ye live after the flesh, ye shall die." " Put off the former conversation."
" Without holiness no man shall see God." " How shall I do this thing, and sin against
God?" Rom. xiii. 14, and viii. 13, Heb. xii. 14.
VHI. Again, on the other hand, may be he will aggravate thy sin, to drive thee into
despair, and tell thee by his evil suggestions, that there is no mercy for thee ; then draw
thy Sword again, " But he that confesseth and forsaketh his sin, shall find mercy," Prov.
xxviii. 13. " I desire not the death of him that dieth," Ezek. xviii. 32. All manner of
siu and blasphemy against the Father and the Son shall be forgiven unto men," &c. Matt,
xu. 31, " Such were some of you," &c. 1 Cor. vi. 11.
IX- Yield up all your sins, though never so pleasant and profitable, to the edge of the
Sword.
X. Prize and highly value the holy scriptures, the Word of God, and say, as David
once did when he wanted a Sword, and it was told him there was none but the swotd of
troliath, " none like that." Satan will, it is feared, ere long, make a diligent search for
arms ; do as David hid, hide thy Sword : " Thy Word have I hid iu ray heart, that I might
n< >t sin against thee," Psal. cxix. 11. Get many promises ready against thou be beset.
THE WORD OF GOD COMPARED TO LEAVEN.
Again, the "kingdom of "heaven is like unto Leaven, which a woman took and hid in three
measures of meal, till the whole was leavened," Matt. xiii. 33.
,ME understand by Leave'n in this place the Word of God, others grace ; the one coa-
udes it is the word of grace, the other the grace of the word ; a third sort understand
^ Church of God is intended by it.
4 y
58(3
THE WORD OF GOD COMPARED TO A GLASS.
[BOOK
The Word and grace of God may be compared to Leaven in three or four consider,
ations.
PARABLE.
I. Leaven is of
quality ; it infuses
every part, till the
be leavened.
a diffusive
itself into
whole lump
PARALLEL.
I. The "Word and grace of God is of a diffit.
sive nature ; it will where it is received in a spi-
ritual sense, leaven every faculty of the soul,
the whole man, body and spirit, be leavened there-
with. By three measures of meal, some under-
stand the body, soul, and spirit to be meant.
II. The Word of God, where it is in trutli
received, such is the assimilating nature thereof
doth convert by its powerful operation the whole
soul into, its own likeness, it changes the evil
qualities thereof, and works divine and spiritual qualities in the room of them, making 3
glorious and visible change in the heart and life.
II. Leaven is of an assimilating
quality ; it turns the meal in which it
is hid into its own nature.
III. " The woman took the Leaven
and hid it in the meal." Leaven
must be hid, so that it may leaven the
meal the better.
HI. The Word of God must be received into
the heart, it must be hid as it were there like
seed that is covered in the earth ; that so it may
have its blessed effect, in order to leaven the sod
in a spiritual sense the better : " Thy Word have
I hid in my heart," Psal. cxix. 11.
IV. So the workings and operations of God's
Word are secret and invisible ; our Saviour alludes
to this, when he compares the work of th.e Spirit
in regeneration to the wind, as is well observed,
the Word and Spirit work secretly, their operations
are invisible to the outward eye.
V. So the Word and grace of God, work not
that blessed change in the soul all at one instant;
but grace is carried on in believers by degrees,
I deny not, but at the first infusion of grace or
act of faith, a man is really and actually justified;
yet the work of conversion, and holiness is gradually carried on, and may be a great while
before it be perfected.
VI. So a small quantity, or but a dram of true
grace will spiritually Leaven and change the
whole man ; hence grace in the beginning is com-
pared to a grain of mustard seed.
IV. Leaven secretly and invisibly
worketh and altereth the meal, and
maketh a change therein, turning of
it into dough.
V. Leaven doth not change the
whole three measures of meal, all at
once, but it accomplishes its work by
degrees.
VI. " A little Leaven will leaven
the whole lump," 1 Cor. v. 6, Gal.
v, 9.
PARABLE.
DISPARITY.
I. Leaven is taken in the I. The Word of God hath no unpleasant or
scripture in an evil sense for scouring quality in it, but contrariwise it is the
hypocrisy, evil doctrine, malice, and only means through the Spirit to purge out that
wickedness, from that sour quality old Leaven, whether it be evil doctrine, hypo-
that is in us. crisy, malice, or wickedness, that soureth and
corrupteth the whole man.
II. This may further inform us, touching the nature of the Word and grace of
God. And from hence we. may be able to make some judgment, whether conversion
be truly wrought in our souls? or whether the kingdom of God, where Christ spii'i"
tually rules, which is righteousness, and peace, and joy in the Holy Spirit, be in truth
begun in us or not ?
THE WORD OF GOD COMPAEED TO A GLASS.
" Beholding as in a glass the glory of the Lord ;" " And Uke unto a man, beholding his
natural face in a Glass," 2 Cor. iii. 18, James i. 23.
BEKNARD understands by Glass here, to be meant the Gospel, with divers others ; an
we see no cause to question this exposition.
BOOS ni.]
THE WORD OF GOD COMPARED TO A GLASS.
587
SIMILE.
I. A Glass is a medium, that re-
presents persons and things unto
PARALLEL.
I. The Gospel is the best medium which repre -
sents God the Father, the Lord Jesus Christ, and
Holy Spirit, angels and saints, with things past,
present, and to come, to our spiritual sight, or to
the eyes of our faith.
II. The Word 'of God shows us such things
and mysteries, that without it we could not see
nor have the least knowledge of; as the manner
of the creation of the world in six days ; the
cause why God sets -his bow in the cloud ; the
glorious attributes of God, together with God's
manner of being, or the glorious Trinity; the conception, birth, life, death, resurrection, and
ascension of the Lord Jesus Christ ; as also God's positive law and instituted worship.
the sight of our external eyes.
II. Some Glasses show us such
things, that we cannot see, nor
discern without them, as common
experience shows, which are called
perspective Glasses.
and persons many miles off, as if
they were just by them.
IV. A true Glass shows or re-
presents unto a man his own na-
tural face ; by looking therein he
may see what manner of man he
is; lie may take a plain view of
himself whether fair or deformed.
V. A Glass is used by some as a
thing to dress themselves in ; by it
they know how to put on their at-
tire, and to deck themselves with
all their ornaments ; if any thing
III. A Glass seems to bring such III. The word and Gospel of God brings
things near to us that are at a things that are afar off, very near ; it represents to
great distance. Some by looking our faith the judgment-day, and shows us how mat-
in a Glass have discovered things ters and things shall be managed then ; who shall
be cleared, and who condemned ; it brings near
to the eye of our faith, the glorious kingdom
of Jesus Christ, and many things of like nature.
IV. So the Word of God shows forth, not
only the glory of God in the face of Jesus Christ,
as also what this world is, what sin is, &c., but
it shows what man is before grace, how wretch-
ed, blind, naked, deformed, polluted ! and also
after grace through Christ, how happy, adorned,
beautiful, and glorious.
V. So the Word of God is absolutely needful
or necessary for all Christians to look into, who
would dress and deck themselves with the orna-
ments of grace, that they may be comely in
the sight of God. By looking into the Word
wanting or amiss, which they they may see what ornaments are wanting, and
would have on, they soon perceive how to put them on so as to be completely dress-
e ^ a ^ ever y wa y rea{ j v f or ^6 Bridegroom's
coaing.
VI. The Word of God is a thing that all
true Christians take much delight to behold, daily
pry and look into by reading and meditation;
" His delight is in the law of the Lord, and in his
law he doth meditate both night and day," Psal. i. 2.
VII. So he that would have a clear sight of
God in his glorious attributes and perfections,
must look into the Gospel with open face; he
must look with a full and single eye, as one that
is resolved by the help of the Spirit, according
to the nature of his sight, to see what may be
beheld therein ; and not cast a squint look as it-
it, seem to look towards God, when his heartis more upon other things and objects :
open face," &c. " If thy eye be single, thy whole body is full of light."
A man that beholds his VIII. So he that doth cast but a transient
lis ^ aCe * n a ^ ass > anc * S oes lk into the Word of God, 'or is but a bare
\v^ r ^ . , . hearer thereof, may, whilst the Word is a preach-
ing, see, or have some sense of his sin, and de-
plorable condition he is in by nature, and be
somewhat troubled for it awhile ; but not put-
ting into practice what he hears, but turning to
4 Tf 2
--*., \SJ-l-2 IMJ.C V OVJ
it by looking in a Glass.
A Glass is a thing
some persons take much delight to
look into.
that
He that would have a full
sight of a person or persons
f at he hath a desire to behold in a
must look therein with open
must not look asquint upon
tace > he
It,
wereupc
a Glass, and goes
-j , soon forgets what manner
,i . a ^ ne was ; if he saw spots or
ace' r tber deformit y in k is
or any uncomely features, he
forgets them.
588 PROFESSING THE GOSPEL COMPAREP TO THE PLOUGH. [BOOK n r
his former course again, he soon forgets what a deformed and miserable wretch he i
which is the principal imports of that text in James. '
SIMILE. PARALLEL.
IX. If a man look into a Glass, IX. So a Christian that looks into the "Work
he sees there but the image, re- and Gospel to behold the glory of God, hath
semblance, or representation of a but the sight of the image, resemblance, and
person or a thing, not the person or representation of God shining therein before his
the thing itself. eyes.
. SIMILE. DISPARITY.
I. One Glass hath not all the pro- I. The Gospel or word of God is a spiritual
perties which we have here mentioned, perspective Glass, as well as a looking Glass.
II. Some persons use too fre- II. A Christian cannot look too often into God's
quently to look into a Glass, as Word, provided he do not neglect his particular
others do, to an evil end, viz., to calling in so doing, or let one duty interfere
paint, patch, and spot their faces, with another ; neither doth his looking into the
and to see their vain beauty, which Word of God tend to lift him up, but rather to
tends to increase pride, and foolishly humble and abase him ; for the more we see of
to lift themselves up. God. the more with Job and Isaiah, we shall ab-
hor and be ashamed of ourselves.
There are divers other disparities which we pass by ; they are the contrivance and
workmanship of man, and brittle things, &c., besides many of them are false, not giving a
true representation of persons and things, &c.
INFERENCES.
I. Let this teach every soul the folly of spending so much time in looking into a carnal
Glass to see their own faces, and vainly to trim and deck their heads and bodies, whilst
they greatly neglect looking into this Glass, wherein the glory of God in a glorious manner
may be seen. See Metaphor Light. And thereby they may learn how to make themselves
ready for Christ's coming, as also what their happy condition is, if truly in Christ.
II. When you see a Glass, or enjoy the useful benefit thereof, remember the Glass of God's
Word ; and as you slight not, nor throw away that Glass by which you obtain your end, viz.,
a medium to behold what you desire : be persuaded never to slight or throw away the Word
of God, but improve it to the end, for which God gave it, till you come to have the faculty
so suited and fitted to behold the object, that shall see as you are seen, and know as you
are known; which will be in a state of glory, and not till then.
III. To inform the poor, dark, and blind world, that as a Glass of what nature
soever it be, yet it is altogether useless to a blind man, till his eyes be opened; so
till God open blind eyes, poor fallen man cannot see the glory of God, nor understand
this glorious Gospel or Word of God.
IV. Let it persuade all Christians, who do steadfastly believe that the holy scriptures'
or Word of God, are, or may be compared to a Glass in many of the particulars afore"
going, to look more into it with earnest prayer, that as it is a Glass as clear as crystal;
so the eyes of their understanding may be opened, to the end they may, in a Glass,
" Behold the glory of the Lord, and be changed into the same image, from glory to glory>
even as by Spirit of the Lord," 2 Cor. iii. 18.
PROFESSING THE GOSPEL COMPAEED TO THE PLOUGH-
" He that puts his hand to the Plough, and looks back, is not fit for the kingdom of heaven,
Luke ix. 62.
" HE that puts his hand to the Plough," &c. Our Saviour means, preaching, owning, r
professing the Gospel.
The professing the Gospel may in divers respects be compared to a Plough.
: -III.]
PROFESSING- THE GOSPEL COMPABED TO THE PLOUGH.
589
METAPHOR.
I. A Plough is an instrument made
fit for the husbandman,, to break up
and till his ground.
II. The. Plough cannot break up
the ground of itself ; it must be held
and drawn, or nothing can be done
by it.
III. It is a hard and difficult thing
to plough up some ground, especially
that which is rocky, full of roots, or
hath long lain fallow.
IV. The Plough pierces deep into
the earth, makes, as it were, deep
gashes or wounds in the heart of
it, discovering what sort of earth
it is.
V. The work of the Plough is but
opus ordindbile, a preparative work in
order to sowing the seed.
VI. It] is best Ploughing, when
the earth is .prepared and mollified by
the showers of heaven, then the work
goes on sweetly.
VII. The Plough turns up by the
roots, and kills those rank weeds that
grow in the field.
VIII. That field is not well
Ploughed up where the Plough jumps
and skips over some part of it, making
baulks ; and it must turn up all the
whole field alike.
IX. New ground is much more
easily Ploughed, than that which hath
lain a long time untilled.
X. In the last place, and more di-
rectly to the main drift and scope of
the text, the Plough must he held
throughout the whole journey ; a
man must not put his hand to it, and
presently grow weary, and look back
confesses the Gospel, and looks back, is
PAEALLEL.
I. The Gospel is an instrument, prepared and
made fit by the Almighty, to break or Plough
up the fallow ground of our hearts, Hos. x. 12.
II. The Gospel must be believed and professed
by us ; we must lay our hand on it, and by the
power of the Spirit it must, as it were, be drawn
upon our hearts, or it can do nothing.
III. So it is a very difficult thing to convince
and humble the hard and obdurate heart of a
sinner, which is compared to a stone, and as
firm as a rock : " Shall horses run upon the rocks ?
will one Plough there with oxen ?" Ezek. xxxvi.
26, Amos vi. 12.
IV. The Gospel pierces the heart of a sinner
by powerful convictions : " When they beard this
they were pricked," xMvannxrm , punctim ccedo,
pungendo penetro, or pierced point blank, to the
heart, Acts ii. 37. Then the word divided, as it
were, between the soul and spirit, laid the heart
open, made a discovery of what was hid within.
V. So the Gospel and Word of God, as a
Plough, by its powerful convictions upon the
conscience, is but a preparative work, in order to
the sowing the seed of grace in the heart, Hos. x.
12, 13.
VI. Never doth the Word of God so kindle
work in Ploughing up the fallow ground of the
heart, as when the Gospel-clouds dissolve, and the
true grace and love of Jesus Christ comes sweetly
showering down upon it.
VII. So the word God by its powerful
convictions and operations upon the heart kills sin
at the root, causing the soul to loathe what it
formerly loved.
VIII. That heart is not savingly wrought
upon, where one lust is spared, and left un-
touched, or when it reacheth not to changing
the evil qualities of every faculty. The Word must
not reach the conscience only, but the judgment,
will, and affections also.
.IX. So youth, before evil habits, or a custom
and course of sin, be taken, and more abundantly
cleave to them, are, as it is found by experience,
sooner wrought upon by the word of God, than
old sinners, when sin hath got root in their hearts.
X. So the Gospel, and the profession' thereof,
must be held, owned, acknowledged, and pro-
fessed, in truth, and in uprightness of heart, con-
stantly, to the end, even through the whole jour-
ney, length, and race of our lives -. we must not
" grow weary, nor faint in our minds," Gal. vi.
9. " He that sets his hand to the Plough, i. e.
not fit for the kingdom of heaven," Luke ix. 62.
INFEEENCES.
I. This may convince all persons, what need there is of the Spirit to join in, and work
with the word : " For our Gospel came not to you in the word only, but also in power, and
in the Holy Ghost, and in much assurance," 1 Thess. i. 5.
590 THE WORD OF GOD COMPARED TO SEED. : [BOOK jjj
II. See that your whole soul be wrought upon, that there be a work upon every faculty
thereof.
III. Take heed of a long continuance in a course of sin. Let the old sinner tremble
but if wrought upon in his old age, admire the infinite grace of God.
IV. From hence you may perceive the hardening nature of sin.
V. Tremble at the thoughts of apostacy, and take heed you do not shrink your hands
off in the day of trial, or refuse to Plough, because it is cold, or because the sun shines
hot, &c.
Mr. JOHN FLAVEL'S Poem upon the PLOUGH.
There's skill in Ploughing, that the Ploughman knows :
Por if too shallow or too deep he goes,
The seed is either buried, or else may
To crows and rooks become an easy prey.
This, as a lively emblem, _fitly may
Describe the blessed Spirit's work and way,
Whose work on souls with this doth symbolize ;
Betwixt them both thus the resemblance lies :
Souls are.the soil, the Gospel is the Plough ;
God's workmen hold, the Spirit shows them how.
The Spirit draws, and in good ground doth bless,
His workmen's pains with sweet and fair success.
In hearts prepared God scatters in the seed,
Which in its season springs. No fowl or weed
Shall pick it up, or choke this springing corn,
Till it be housed in the heavenly barn.
When thus the word Ploughs up the fallow ground,
When with such fruits his servants' work is crowned,
Let all the friends of Christ, and souls say now,
As they pass by these fields, God speed the Plough.
THE WORD OF GOD COMPARED TO SEED.
" The Seed is the word of God," Luke viii. 11.
METAPHOR. PARALLEL.
I. Good Seed is prepared by the I. The word of God is a choice and precious
husbandman, and is reserved out of thing, and that which God highly values, and ac-
- the choicest wheat and principal bar- counts of: " He hath magnified Ms word above all
ley ; it is that which the husbandman his name," Psal. cxxxviii. 2. " Thy Word is very
highly esteems and values. pure," Psal. cxix. 140.
II. The ground before the Seed H. Our hearts are naturally hard, and have
be sown, is ploughed up, and made need to be ploughed up, which is also done by the
fit to receive the Seed. word and conviction of the Spirit ; hence the Gos-
pel is called a plough. See Plough.
III. The husbandman either sows HI. Jesus Christ is the spiritual Seedsman : it
the Seed himself, or employs a Seeds- is he that sows the Seed, who wants neither care
man to sow it, one that hath skill in nor skill to do it : " The sower is the Son of man,"
that employment. Matt. xiii. 37.
IV. When Seed is cast into the IV. So the Word of God ought to be hid or
earth, it must be covered, or else the covered in our hearts, that Satan may not steal
birds may pick it up ; besides, it will it away from us, and that it may take good root
not otherwise so well take root. downward, and bring forth fruit upward. David
hid_ the word of God in his heart, Psal. cxix. ',1.
It is not enough to have it in our heads, but in
our hearts : " Let the word of God dwell in you richly," Col. Hi. 16. We ought to labour
to understand it, to love it, a u<;l keep it in our memories, yea, and to let it be well rooted
iu every faculty.
BOOK
i in.]
THE WORD OF GOD COMPAEEI) TO SEED.
591
METAPHOR.
PARALLEL.
V. Seed lies some time in the
ground, before it spring up ; clods
a lso sometimes hinder it from
springing up.
VJ. Frost and snow conduce very
much to the well-rooting of the seed ;
they tend also to kill the weeds,
which otherwise might choke it under
the clods ; by which means it roots,
spreads, and flourishes more abund-
antly.
VII. The earlier the seed is
sown, the better it is rooted and
VIII. Some Seeds which the
sower sows fall upon stony places,
and some on thorny ground, as
experience shows, which Seed
brings not forth fruit unto per-
fection; and some also falls by the
Mgh-way-side, which the birds
devour.
V. The Word of God does often, like Seed, lie
hid for a while in the heart of a sinner, before it
eminently show itself. Clods of corruption, and
temptations, hinder its growth and springing up.
VI. So affliction, when sanctified to gracious
persons, which they meet with after their conver-
sion, and many times in their very seed- time,
tends to kill the weeds of corruption, and breaks
and mollifies the heart by which means they come
to be better rooted in grace, and strengthened in
holiness.
VII. So when the Word of God is early re-
ceived in the love of it, (when a young person
enabled to endure the sharpness of is sanctified in the bud) grace many times flou-
the winter. rishes more abundantly. Such have great ad-
vantage above others. Long experience tends
much to the strengthening of grace, enabling the soul to hold out in an evil clay. It
was a great advantage to Timothy, that he knew the holy scriptures from a child, 2
Tim. iii. 15.
VIII. The Seed of God's Word, which the
Son of man by his faithful ministers soweth in
the ministration of the Gospel, falls oftentimes,
upon " a hard androcky-hearted sinner, who, though
he receive the Word with much seeming joy, yet
in time of persecution falls away : because of the
Word he is offended," Matt. xiii. 21. "Others like
thorny ground, receive the Seed ; but the cares of
this world, and the deceitfulness of riches, choke
the Word, and it becorneth unfruitful. The other hear the Word, and understand it
not ; then corneth the devil, called the fowl of the air, and catcheth away that which was
sown in the heart ; this is he that receiveth Seed by the highway side."
IX. Fruitfulness of Seed depends IX. So the fruitfulness of the word in men's
much upon the sun shining, and the hearts, depends upon Christ's gracious blessing,
rain falling upon it ; by this means it and shining upon it, and the Spirit's bedewing
is quickened, and abundantly springs and watering it : " It is God that gives the in-
U P- crease," 1 Cor. iii. 6.
X. Weeds many times come up X. So when the word of God is received in
with the Seed, and if they be not truth into the heart, sin and corruption will, if
plucked up, or weeded out, they will not carefully weeded out, spring up, and hinder
hinder the growth of the Seed, if not the growth ' of the spiritual Seed, Matt. xiii.
quite choke it. Hence the apostle gives charge to the saints,
" That they should look diligently, lest any fail
of the grace of God ; lest any root of bitterness spring up, and trouble them," Heb. xii. 5.
XI. The good ground only brings XI. So none but honest and sincere Christians
forth fruit unto perfection. stand in the day of trial, and bring forth fruit
unto eternal life, Matt. xiii. 23.
XII. So much as God hath set to preach his
Word, do diligently attend their ministry, early
and late, in season and out of season, " As know-
ing that their labour shall not be in vain in the
Lord," 1 Cor. xv. 58.
XIII. Even so hath the seed of the Word been
sown in all ages, notwithstanding the storms have
beaten, and the wind of persecution hath blown
very roughly, sometimes one way, and sometimes
another ; yet this hath not in the least prevented
the sowing of the spiritual Seed of the word.
Men usually are not spar- XIV. How plentifully hath the word of God
ln of their Seed, but scatter it been-, preached in England, and in other countries.
XII. Men are very diligent and
industrious in sowing their Seed,
they are up early, and labour hard,
morning and evening.
XIII. Wind and storms do not
prevent sowers in the sowing of
their Seed; but let the wind be high
w low, blow from the north, or from
the south, yet they do and will sow.
592
THE WORD OF GOD COMPARED- TO RA1JT.
[BOOK
METAPHOR.
PARALLEL.
abroad so plentifully, that all and And how plentifully was this spiritual Seed dis-
every part of the field which they persed by the apostles and servants of Christ.
intend to sow, may be sown there- They went every where preaching the Word,
with. ' Which is come unto you, as it is all in the
world, and brings forth fruit, as it doth also in
you, since the day ye heard of it, and knew the grace of God in truth," Col. i. 6.
METAPHOR.
I. Some men, either through
want of judgment or to save
charge, sow bad Seed, such as will
not bear much fruit, although the
ground whereon it is sown be never
so good.
II. No seed that men sow can
be at all fruitful, or yield jncrease,
except the plough go before to
break up the ground, which the
Seed cannot do of itself by any art of
man.
III. Many men have sowed good
Seed, and that upon good ground,
and it hath taken root, and flou-
rished, and yet by some accident
or other, they have had a bad
harvest, brought but little corn into
the barn, or sometimes none at all,
Hag. i. 6, 9.
IV. The Seed which men sow
is not quickened, except it die, 1 Cor.
xv. 36.
DISPARITY.
I. But the Seed of the Word of God is good
Seed, and was never sown into good ground, that
is, a good and honest heart, but it took root,
and became fruitful, as all true believers have ex-
perienced.
II. But the Word of God, through the mighty
operation of the Spirit, is not only Seed, but
also the spiritual plough, by which the fallow
ground of the heart is broken up, and made
fit for itself to sink into, and take deep root
there.
III. But never was the Seed of God's Word
sown in a good and honest heart, taking root
there, and flourishing, but a blessed harvest al-
ways followed ; nay, " though they sow in tears,
they shall reap in joy: he that goeth forth, and
weepeth, bearing precious seed, shall doubtless
come again with rejoicing, bringing his sheaves
with him," Psal cxxvi. 5, 6.
IV. But the Word of the Lord dieth not,
but liveth and abideth for ever : " The words that
I speak unto you, they are spirit, and they are
life," John vi. 63.
INFERENCES.
I. IT may inform us, that the cause why some persons fall away, and " turn with the
dog to his vomit, and with the sow that was washed, to her wallowing in the mire," is be-
cause they were never sincere, nor upright in heart. The honest and upright soul falls
not away, cannot fall so as never to rise again, but brings forth fruit to everlasting
life, as our Saviour clearly shows.,
II. O then let men and women take heed to their own hearts, and see whether they
were ever thoroughly broken in the sight and sense of their sin. The Work and Gospel
must first be a plough unto them, to break up the stony and. fallow ground of their hearts,
before, like Seed, the word can be received by them.
III. Remember, that notwithstanding a poor soul may meet with many storms,
and go through much difficulty and trouble, both within and without, rise early, and
lie down late, whilst he keeps his hand on the Lord's plough, in this Seed-time of the
world, yet the harvest will make amends for all: " You that have sowed in tears, shall
reap in joy." Nay, the day is at hand, wherein both the sower and the reaper shall re-
joice together.
- THE WORD OF GOD COMPARED TO RAIN.
" My doctrine shall drop as the Rain" &c., Deut. xxxii. 2.
SIMILE.
I. RAIN is the immediate and
proper work of God ; He
gives us Rain from heaven, and
PARALLEL.
I. THE word of God, and the blessings that
attend it, are all from God, it is he that
makes the divine Rain to fall upon men's souls
BOOK in.]
THE WOKD .OF GOD COAIPAKED TO BAIN.
593
METAPHOR.
PARALLEL.
fruitful seasons." " Are there among
the vanities of the Gentiles they that
can cause Bain ? or can the heavens ~
give showers? Art not thou he,
Lord?" Jer. xiv. 22.
II. Bain falls by divine direc-
tion and appointment; God causes
it to rain upon one city, and not up-
on another, Amos iv. 7. You often
see a cloud dissolve and spend itself
land may have rain and a fruitful
season, when another may have
none.
III. There is a great deal of dif-
ference in the showers of Bain that
fall upon the earth, sometimes you
have it in small drops ; a drizzling
Eain which comes gently, but con-
tinuing long, it waters the earth
you are not to look upon those truths that minis"
ters dispense as the mere effects and fruits of their
inventions and parts : " He is the minister of God,"
&c., the office is from heaven, the doctrine he
preaches is from heaven, the efficacy and success
of it is from heaven : " what I received of the Lord,
I delivered also unto you," 1 Cor. xi. 23.
II. So the Word of God is sent to one people
and not to another, to one kingdom and not to
another; what glorious influences of the Gospel
hath God sent to this land ! and what a drought
and scarcity is there of it in many others not far
upon one place, when there is -not off: and what precious showers have some places
a drop within a few miles of it ; one had in England beyond what others enjoy? " To
you is the Word of this salvation sent," Acts xiii.
"2Q ; it comes not by chance, but by commission
and the special command of God.
III. The Word of God in like manner some-
times comes down moderately, yet continuing long
before God takes it away from a people or soul, at
length it proves effectual, and thoroughly waters
and soaks their barren hearts, and makes them
fruitful ; but at another time, the Word in a ser-
and the fruits thereof thoroughly, mon, comes like a sudden spout of Bain, seeming
going to the very root ; at other to carry all before it, and startles the sinner, but
times it comes down in a hasty it is soon over, and doth but little good, it abiding
and violent manner, causing the not upon the conscience.
streams to run, but it is gone pre-
sently, and doth but little good.
IV. Some people in the world IV. So there are some people, nay, many in the
have no Bain, as the Egyptians; for world,. that never had the Gospel preached as yet
it is said, that it seldom or never rains to them.
there.
V. Rain comes down successive- V. So the Word drops and distils like Bain
ly and gradually, now a little and and showers that water the earth, now a little
then a little ; it doth not fall at all and then a little, as the condition of the soul
requires ; a drop in this sermon, and a drop in
another sermon ; " precept must be upon precept,
and line upon line ; here a little and there a little,"
Isa. xxviii. 10 ; now one comforting influence and
then another ; now one quickening impulse and
then another, now one promise is rained down, then another. 1. Christ would that his
people should have a constant dependance on himself. 2. He would have them wait upon
every sermon, upon every, ordinance and opportunity. 3. He would not have them surfeit
upon his Word, therefore he observes a successive distillation of the blessings thereof upon
wem. ^ 4. n e wou i<j h ave every doctrine, and precept, and promise soak into their hearts.
*> Christ would endear every drop of his grace, and morsel of his Word to his people ; he
'Would have them lose nothing be bestows, and therefore gives it them as they are able to
receive it. 6. The souls of believers are like narrow-mouthed vessels, they cannot receive
iuch at a time without spilling. 7. We are such bad husbands, Christ will not trust us
ttith all at once.
VI. The Bain comes down, as is VI. The Word falls upon sinners. When God
*?ted of dew, irresistibly ; when God gives command with mighty power, the influences
doth, by his Word of command, of the Word and Spirit work with mighty efficacy
upon the heart ; the Word is quick and powerful,
one time, before it give over, but
it comes now a shower and then a
shower, as the earth and fruits thereof
need it.
,
speak to the clouds to distil it
Wn upon the earth, it is not in the it breaks the heart in pieces ; in conviction it
of all the creatures to hinder canses the sinner to cry out, Lord, what wilt thou
s
.
Ailing.
have me do ? it shall accomplish that for which it
was sent. See Light.
4 G
594 THE WORD OF GOD COMPARED TO BAIN. [BOOK Ul.
METAPHOR. PARALLEL.
VII: Bain is most beneficial to the VII. So it is in respect of the Gospel, when
earth, when there come sweet, warm the Sun of righteousness shines upon the soul
rays of the sun with it, or as clear under the Word and blessed doctrine thereof'
shining after it, then herbs, flowers, .0 ! this makes a believer, and all his graces, to
and corn, as also other fruits, grow flourish exceedingly !
abundantly.
VIII. Kain is necessary at seed- VIII. The Gospel hath a two-fold use and
time, to make the earth ready benefit, it is necessary as the former Bain at the
and fit to receive the seed ; " Thou beginning or first working of grace upon the
visitest the earth, and waterest it ; heart ; so it is needful afterwards, to ripen and
thou greatly enrichest it with the prepare the soul for heaven. "Be glad then ye chil-
river of God, which is full of drenofZion, and rejoice in the Lord your God, for
water : thou preparest them corn ; he hath given you the former Bain moderately;
thou waterest the ridges abundantly, and he will cause the Bain to come down, the for-
thou settlest the furrows thereof ; thou mer Bain and latter Bain," &c. We cannot be
makest it soft with . showers, thou without either ; we shall soon decay in our spirits,
blessest the springing thereof, thy if we have not spiritual moisture of the grace
paths drop fatness," Isa. xxx. 23, Psal. and Word of God upon our souls ; the ministry
Ixv. 9, 10. This is called the former of the Word is not only appointed to implant
Bain, and as it is necessary at or grace in us, but also to perfect grace so rooted
about seed-time, so also it is needful and implanted.
at earing- time, to ripen the . corn,
and to bring it to perfection ; both these are needful to produce a good harvest, both the
former and latter Bain.
IX. Bain makes the earth soft IX. So the Word of God makes the hard and
and tender, which otherwise would flinty hearts of sinners very soft and tender ; it is
be very hard and dry, and unfruit- of a mollifying fructifying nature, it makes the
ful, as we see in time of great saints fruitful in grace and good works,
drought.
X. After much Bain, sometimes X. So after great plenty of divine and spiritual
comes a great drought. Bain, when people are glutted with a fulness of
Gospel-mercies, God sometimes sends a drought,
shuts up heaven. Ministers are like clouds without Bain.
XI. Clouds let down the Bain XI. Ministers are the spiritual clouds that God
upon the earth; God makes use hath appointed to retain the Word and saving
of them as vessels to retain the knowledge of divine things, so that they may
water, and that also at his pleasure, also at his command let the water of life down,
they may let it out, and distil it down or distil it upon men's souls. See Clouds,
upon the earth,
XII. Bain hath been sent down XII. Divine Bain hath been sent down as the
from heaven as the answer of answer of fervent prayer ; the prayer of the
prayer; prayer hath as it were godly hath prevailed with the Almighty, for
opened the windows of heaven, sending of the Word and Spirit down upon the
that it might Bain upon the earth. world, and Church of God ! hence Paul earnestly
begs the saints' prayers, that he " might open his
mouth boldly, to make known the mystery of the Gospel," Eph. vi. 19, 2 Thess. iii. 1.
XHI. Bain cometh down from XIII. " So," saith the Lord, " shall my Word
heaven, and returneth not thither, be that goeth out of my mouth : it shall not return
without answering the end for which unto me void, but it shall accomplish that which I
it is sent. please, and it shall prosper in the thing whereto I
sent it," Isa. Iv. 10, 11.
METAPHOR. DISPARITY.
I. Bain is not necessary at all J. The Word of God is necessary at all times:
times ; there are seasons when " preach the Word, be instant in season and out of
the husbandman craves none ; season :" there is indeed no time, but this divine
he is sometimes afraid of a Bain is needful, and we cannot say we want it not,
shower, and prays for fair wea- for we cannot be without it one day.
ther; Bain in harvest is not. wel-
come.
BOOK III.] THE WORD OF GOD COMPARED TO THE DEW OF HEAVEN.
595
METAPHOR.
II. Rain is no distinguishing
argument between good and bad
men ; it ^ a ^ s promiscuously upon
the righteous and the wicked ;
for though it does not fall every
where, in every city and place, yet
where it comes, it usually falls alike.
DISPARITY.
II. But the word of God and blessings thereof,
are a distinguishing sign of God's special favour :
the peculiar drops of divine grace are not com-
municated to all alike, though all may have the
word preached to them : " My word, saith Christ,
hath no abiding in you."
INFERENCES.
I. PRAY that the divine clouds may be filled with spiritual Kain.
II. And know from hence the necessity of the Word, that there is as much need of the
Word, for the growth and comfort of the soul, as there is of Bain for the growth of the
fruits of the earth.
III. How blind are they who are offended at the doctrine of the Gospel !
IV. Hath the word, like Rain or dew fallen upon your souls ? Consider the effects of
Kain, and examine yourselves thereby.
V. When ye see it rain upon the earth, think upon the Word and doctrine of the
Gospel, with secret groans and desires of heart, that your souls may be made fruitful
by it.
VI. And lastly, take heed you do not provoke God to shut up heaven, that there
be no more Rain. God can make spiritual clouds empty, or scatter them in a way
of judgment ; now your eyes behold your teachers, and they seem like clouds filled with
water ; but he can soon cause them to be driven into corners, as a punishment for your
sins, or make them like clouds without Rain, that so you may know what it is to abuse
the spiritual plenty you have so long enjoyed, by feeling want and scarcity, that may be
over all the land : '" Behold, the day is come, saith the Lord, that I will send a famine in
the land ; not a famine of bread, nor a thirst for water, but of hearing the word of the
Lord," Amos viii. 11.
THE WORD OF GOD COMPARED TO THE DEW OF HEAVEN.
" My doctrine shall drop as the rain, my speech shall distil as the Dew" Deut. xxxii. 2.
METAPHOR.
I. DEW falls insensibly and invi-
sibly; you may be in the field all
night, and not perceive the dew fall,
snd yet find great dew upon the
grass.
II. As Dew comes down undis-
cernibly, and invisibly, so also very
sweetly, and in a mild manner.
HI. Dew is of a fructifying na-
ture ; for falling especially on herbs
and tender plants, it soaks into the
joota of them, and makes them
fruitful.
the Dew unto Israel, and he shall grow
PARALLEL.
I. So the operations and blessings of the Word,
and graces thereof, are invisible ; we feel the
work, but the manner of the working thereof is
unknown to us. No man can see the conversion
of another, saith an eminent minister,* nor can
well discern his own. The word works by little
and little, like as the Dew falls.
IE. So the Gospel comes upon some men in a
sweet and mild manner ; it distils as it were upon
them like Dew, although on others, it is true,
the Word comes like a mighty and fierce rain.
See Rain.
III. So the Word of God causes the soul to
grow in grace, it makes the precious plants of
God's vineyard to be green, and flourish in all
the fruits of the Spirit. The saints at Thessa-
lonica, after they received the word, their faith
grew exceedingly, : 2 Thess. i. 3. " I will be as
as the lily," Hos. xiv. 5.
* Dr. Sibbs.
596 THE GOSPEL COMPARED TO A TREASURE. [BOOK in
METAPHOR. PARALLEL.
IV. Dew comes down irresistibly ; IV. Who can hinder or stop the Word from
who can stop or hinder the Dew from operating upon the sinner's heart ? If God will
falling on the earth ? work, who shall let ? " My Word shall not return
to me in vain, it shall accomplish that for which I
sent it," Isa. Iv. 11.
V. Dew doth usually fall in the V. So the Word only comes- upon men's hearts
night. like Dew, whilst the night of this world conti-
nues. In the state of glory, the perfect day, this
Dew will fall no more ; no more preaching, nor means of grace will then be afforded to
sinners, neither will saints have need of it : " For when that which is perfect is come,
then, and not till then, will that which is in part be done away," 1 Cor. xiii. 10.
METAPHOR. . DISPARITY.
I. DEW is not sufficient to water I. THE Word of God is not only a Dew, that
some ground, nor to make the new- sweetly waters and refreshes the tender herhs ;
mown grass to spring and grow ; that but also it is sufficient to soak and well water the
needs a plentiful rain. driest ground : hence it is compared to rain, as
you heard before.
THE GOSPEL COMPARED TO A TREASUEE.
" But we have Treasure in earthen vessels," &c., 2 Cor. iv. 7.
WE shall first show, that the Word and Gospel of Christ is a Treasure, yea, most choice
Treasure, though it be never so much slighted by wicked men.
Secondly, We shall run the parallel, '&c.
Argu. 1. That which is set forth by the choicest and rarest things in the whole world,
must needs be a Treasure ; but the Gospel is set forth by the choicest and rarest things,
as gold, silver, precious stones, &c., therefore the Gospel is a Treasure.
2. That which is of such value, that its worth cannot be known or computed, must
needs be a Treasure : but the Gospel is invaluable, Ergo, &c.
3. That by which the grace and love of God is communicated, must needs be a Trea-
sure, or that which is of great worth : but the Gospel is that by which the grace and love
of God in Christ is communicated, Ergo, &c.
4. That which the best, wisest, and holiest men have esteemed and prized above all
earthly and worldly things, must needs be a Treasure : but such have so prized the Gospel,
and Word of God, Ergo, Psal. cxix. 14, 127, Job xxiii. 12.
5. That which good and holy men have died for, rather than to part with,, must needs
be a Treasure, or that which is of great worth ; but holy men have rather chosen death,
than to deny or part with the Gospel; Ergo, Phil. i. 7, Heb. x. 29, and xi. 26, Acts
xx. 24.
6. That which enriches all that really partake of it, or enjoy it, must needs be a Trea-
sure : but the Gospel doth so, Rom. xi. 12, Ergo, &c.
~$
METAPHOR. PARALLEL.
I. RARE or excellent Treasure is I. The Gospel is much in little ; it hath
more in quality than quantity, more been of that esteem, that in the time of i ts
in worth than show. . scarcity, a load of hay hath been given for one
leaf of the epistle of James in English. See the
Word of God compared to Light.
II. Treasure enricheth those that II. So doth the Gospel. How many, po r >
have it. miserable, wretched men and women have n*
only been supplied, as to their need, but enriched
thereby.
III. Treasure hath a great influ- III. So hath the Gospel, through the Spirit ;
ence npon the hearts of the sons of and -therefore the lip of truth said, "Where you 1 '
men. Treasure is, there will your heart be also," Ma rt -
vi. 21,
BOOK
THE GOSPEL COMPARED TO A TREASURE.
597
METAPHOR.
IV. Treasure is much sought
after with great care and pains ; and
ffhen obtained, men are very loathe
to part with it.
V. Treasure is usually kept in
some strong or secure place, to the
end it may be safely preserved.
VI. Treasure sometimes signifies
store and plenty of good things, Prov.
xr. 6.
VII. Much Treasure makes men
great and honourable in the world.
VTII. Treasure will carry a man
a great way, in and through great
straits, afflictions, sorrows, and
sufferings.
PARALLEL.
IV. What pains did the holy men of old use,
in seeking after a discovery of the truth of the
Gospel, and of the things therein contained !
And what a cloud of witnesses are there, who
rather than they would part with this Treasure,
parted with their lives, and all they had.
V. So the Word and Gospel of God hath been
preserved in the worst of times, when the great
design of men and devils hath been to destroy
or corrupt it : " Thy word have I hid in mine
heart," Psal. cxix. 11.
VI. There are store of good things held forth
in the Gospel, viz., Christ, grace, glory, and
every good thing else, with him and by him.
VII. Faith in the Gospel raiseth to great ho-
nour. ! what dignity ariseth from that noble
birth that is from above ! until which, how mean
and disgraceful an object is fallen man !
VIII. So the Gospel and the grace of it,
how far, and through what difficulties, will it
carry a man ! With what contentment have
Christians behaved themselves in the want of all
outward enjoyments, having had a little of this
Treasure !
METAPHOR.
, I. All Treasures here, be they
ever so rich or rare, yet they are
but earthly, or from the earth.
II. Earthly Treasures are corrup-
tible, and many times are spoiled ;
they become worth^ little or nothing.
" Lay not up Treasure on earth,
where moth and rust doth corrupt,"
Matt. vi. 19, 21.
HI. Earthly Treasures, though
they may go far, and supply many
bodily wants, yet they cannot supply
soul-wants.
IV. The poor have but little of
worldly Treasure, and therefore it
is they are accounted poor ; it is
mostly in the hands of the great men
of the earth.
. V. Men by their natural care and
industry may get worldly Treasure,
and grow rich thereby.
VI. Worldly Treasure may be
taken away by thieves, as well as
eaten by moths.
DISPARITY.
I. But such is the glory of the Gospel, as that
it is a Treasure from heaven, and of an heavenly
product and extract.
II. But the Gospel, and grace thereof, is a
Treasure incorruptible, it cannnot putrify, or be
spoiled; its splendour and glory is durable: "But
of incorruptible, the word of God, which liveth
and abideth for ever," 1 Pet. i. 23.
III. But the Gospel, or Word of God, extend-
eth to the supply both of the soul and body.
The Gospel heard and received by faith, makes
up a full supply to the soul of whatever it needs :
"My God shall supply all your wants," &c.,
Phil. iv. 19.
IV. But it is evident, that the poor receive the
Gospel ; and James saith expressly, that " God
hath chosen the poor of this world, rich in faith,"
&c., James ii. 5. The poor of this world have
generally most of this sacred Treasure, and so are
the rich men.
V. No man whatsoever, though ever so world-
ly wise, ingenious, careful and industrious, in lay-
ing out all his natural parts, can enrich himself
with this sacred Treasure: " What hast thou
which thou hast not received ?"
VI. But the Gospel is a Treasure that cannot
be taken away by thieves, nor can the moth cor-
rupt it ; it is called the everlasting Gospel, Luke
xii. 33, Rev. xiv. 6,
598 THE GOSPEL COMPARED TO A TREASURE. [BOOK
Hi.
INFERENCES.
I. This shows who are truly rich men and women in the world, and what is indeed
the true Treasure, that will make them so here, and to eternity, James ii. 5 3
Cor. vi. 10.
II. It shows the folly and madness of those that slight and despise the Gospel, Heb ij
2, 3, Jer. viii. 8, 9.
III. What strong motives might I produce in order to the getting of this Treasure ?
1. Would you have riches for ever, would you have durable riches? &c.
2. Would you be defended, and know how to subsist another day ? then get much of
this Treasure !
Quest. But is not this the way to be in the more danger ? For it is not the poor
that the thief cares to meddle withal, but the rich: we see what assaults they meet
withal that have this Treasure, therefore it is best to be at ease and quiet, and for-
bear to meddle with it.
Answ. God's power and strength is laid out for its preservation, and of the vessels in
whom it is. It is God's Treasure, and the vessel too, for his people are his peculiar Trea-
sure : " He will keep it night and day, lest any hurt it," Isa. xxvii. 3, meaning his people,
whom he hath enriched with this Treasure.
Quest. But why is this Treasure put into such earthen vessels ; is it not in the greater
danger therefore to be lost, they being so subject to be broken ?
Answ. 1. They are, though mean in the world's eye, and also in their own, yet, chosen
and sanctified vessels, and fitted for the Lord's use ; so that the Treasure can suffer no
loss by the vessel.
2. The power of God is the more manifested, in preserving this Treasure in an
earthen vessel.
Object. But these vessels may be, nay, have been, and are often broken, and turned
to dust.
Answ. Yet God never wanted a vessel for this Treasure ; nay, those that are turned to
dust are not destroyed ; they are but dissolved, that the Treasure might be the more dif-
fusive, and spread itself. The blood of the saints hath been the seed of the Church, 2 Cor.
i v . 811, 1 Cor. vi. 14.
METAPHORS, ALLEGORIES, SIMLLIES,
TYPES, ETC.,
RESPECTING THE
GEACES OF THE HOLY SPIRIT,
AND THE
BLESSED ORDINANCES OF THE GOSPEL.
BOOK IV.
GRACE COMPARED TO SALT.
Have Salt in yourselves" &c., Mark ix. 50, E^ETE iv eavms cths, &c.
TOUCHING- the several metaphorical notations of this term, Salt, we shall refer you unto the
eleventh chapter of Philologia Sacra.
By Salt in this place, is meant the blessed and most precious grace of the Spirit.
METAPHOR. PARALLEL.
I. SALT is of a searching quality ; I. TRUE grace, or the spiritual operation of the
if it be laid or ruhhed upon meat, it Spirit, is of a searching nature ; it will, when re-
will pierce and search it to the very ceived in truth, infuse itself into every faculty of
bone. the soul : " The Spirit searcheth all things, yea,
the deep things of God," 1 Cor. ii. 10. If there
be any sin hid, it will search and find it out.
II. Salt is of a purging, cleans II. Grace is of a purging and purifying virtue ;
ing, and purifying nature, it will it will not only search corruption out, whether it
work out blood, filth, &c., as com- be in the heart or life, but also in a blessed
experience shows. manner purge and work it forth : " He that hath
this hope, purifieth himself, even as he is pure,"
1 John iii. 3.
III. Salt hath a preserving qua- III. Grace preserves the soul from all manner
it will not only purge cor- of sin and defilements ; it will not suffer a, saint
ruption out of meat, but also pre- to "Bun with others to the same excess of riot ;"
serve meat, and other things, from " But teacheth us to deny all ungodliness, and
corruption and putrefaction. worldly lusts, and to live righteously, soberly, and
godly in this present world," 1 Pet. iv. 4, Tit. ii. 12.
" How shall I do this thing, and sin against God?"
IV. Salt seasons things, causing IV. Grace seasons a Christian ; it makes him
that to taste savoury, which other- savoury to God, and to all good men, savoury in
^se would be no way pleasant, his words, savoury in his dealings and commerce,
^holesome, or good for the body. savoury in all his whole conversation ; not only
Can that which is unsavoury be savoury himself, but seasoning others also ; hence
eaten without Salt ?" Job vi. 6. called the Salt of the earth. " Let your speech be
alway with grace, seasoned with Salt : that ye
may know how to answer every man," Col. iv. 6.
V. gait is of universal use V. Grace is absolutely necessary ; it is the one
throughout the world ; it is the thing needful to salvation, without which there
thing needful among men; is no getting to heaven. The advantages all
600
GRACE COMPARED TO SALT.
[BOOK
IV.
METAPHOR.
it is said to season all things; we re-
ceive great advantage by it. It is
known to be exceeding necessary
both by sea and land.
VI. Salt, as Pliny, and other
naturalists say, is exceeding good
against the sting of serpents, and
will destroy worms that breed in
the body, and hath many other medi-
cinal virtues in it.
VII. Salt was made use of under
the law in sacrifices : " And every
oblation of thy meat-offering shalt
thou season with Salt. "With all
thy offerings thou shalt use Salt,"
Lev. ii. 13.
PARALLEL.
believers receive thereby are wonderful. j\Ji
men, of what rank or quality soever, stand in
need of grace ; they had better be without gold
than without grace. It is good in every place
and condition : men need it as well at sea as at
land, in sickness and health.
VI. Grace is a most sovereign remedy against
sin, that sting of the old serpent, and there is
nothing like it to kill the worm of conscience,
that is bread by means of corruption of the in'
ward man, and there gnaws, and greatly torments
the soul ; and many other soul-medicinal virtues
it hath.
VII. Grace must be made use of in all our spi-
ritual sacrifices and offerings unto God. "We
must pray with grace, and sing with grace, and
do all in God's worship with grace in our hearts;
nothing we do will be accepted without it. "Every
one shall be Salted with fire," or seasoned with af-
fliction, " and every sacrifice shall be Salted with
Salt," viz., grace, Mark ix. 49.
METAPHOR. DISPARITY.
I. GRACE is supernatural. No man hath
the divine influence and operation of the Spirit of
God naturally, nor can he get in by any human
contrivance or art whatsoever ; it is the gift of
God, John i. 14.
II. But. if the soul be wholly, or in every fa-
culty thereof corrupted, stinks, and is loathsome
in the nostrils of God, yet grace can quickly re-
cover it, arid make it very savoury and sweet to
God and good men.
III. Grace cannot lose its excellent savour.
Christians, may lose much of their Salt, or decay
in grace ; but grace, be it little or much, will
never lose its own precious virtue.
IV. But no man can be over much seasoned
with grace ; never had any Christian too much of
this spiritual Salt in him. The more you receive
and take in of this, the better you will be sea-
soned thereby.
INFERENCES.
I. From hence we may infer, that grace is the principal thing.
II. How . unsavoury are all graceless persons! " The whole world lieth in wicked-
ness." They are like putrified or stinking carrion in a common-sewer, as the Greek word
there signifieth.
III. This may stir up all ungodly ones to look out and cry mightily for grace, the ex-
cellent nature of which is set forth under the metaphor Light.
IV. Let all who profess themselves Christians, examine themselves thoroughly, whether
they be Salted with grace, or not. Are you savoury men and women ? What is your com-
munication, your speech, your conversation ? &c.
V. Take heed you lose none of this divine Salt ; you will soon become unsavoury, if y u
have not Salt in yourselves.
VI. You that should season others, should have much Salt in your own hearts and
lives. " Ye are the Salt of the earth."
I. SALT is natural, or else made
by art, or salt water, ashes, fire, &c.
Pliny says,* that in India they have
Salt out of quarries of stone.
' II. If meat be quite corrupted,
putrified, stink, and is loathsome,
Salt cannot recover it, nor make it
savoury.
ni. Salt may lose its saltness or
savour, and become good for no-
thing, but to be trodden under the
foot of men.
IV. Things may be over-salted
or seasoned, so that they may be
spoiled, and become unwholesome to
human bodies.
Pliu. lib. 31. p. 414,415.
OOK IV.] THE
OF TRUTH. 601
THE GIRDLE OF TRUTH.
" Stand therefore, having your loins girt about with Truth" &c. Ephes. vi. 14.
A Girdle is properly a Belt, used to be worn by soldiers, to preserve the breast and
Truth hath various acceptations in the holy scriptures, some of which, (according to
Wilson and others,) you may take as follows.
. 1. The most perfect divine essence, which is truth itself, and the Author of all Truth,
in his creatures : " Thou hast redeemed me, Lord God of Truth," Psal. xxxi. 5.
2. Jesus Christ: " I am the Way, the Truth, and the Life," John xiv. 6.
3. The statutes, precepts, and promises of the law of Moses : " Thy commandments
are Truth," Psal/cxix. 151, 142.
4. The whole word of God, both law and Gospel: " Thy word is Truth," John xvii.
17. "Whereof ye heard before, by the word of the Truth of the Gospel/' Col. i. 5.
5. The light of nature in man since the fall, to help him to know God so far, as to
leave him without excuse : " Which hold the Truth in unrighteousness," Rom. i. 18.
6. True religion taught and contained in the Gospel : ". Who hath bewitched you, that
you should not obey the Truth ?" Gal. iii. 1, Tit. i. 1.
7. Truth of grace, sincerity, void of deceit in the heart and life. I have walked be-
fore thee in Truth," Isa. xxxviii. 3. " Thou lovest Truth in the inward- parts," Psal. li. 6.
8. Fidelity and faithfulness between man and man, Jer. v. 1, 2.
9. Judgment and true justice, " Truth is fallen in the streets."
10. Most true, far from all deceit. " The judgments of the Lord are Truth," Psal. xix. 9.
11. Truth signifieth sincerity from the heart, with assent of the mind, as one truly
purposeth, &c., without hypocrisy.
(1.) But that which is principally intended by the Girdle of Truth according to expositors,
is, first, the doctrine of the Gospel, called the word of Truth.
(2.) Truth of grace and sincerity of heart, called, " The unleavened bread of sincerity
and Truth." 1 Cor. v. 8.
By loins is meant the mind, " Gird up the loins of your mind," &c. A Christian should
be of a sound judgment ; he should be girt about, as with a Girdle, with truth and sin-
cerity, " Hold the mystery of faith in a pure conscience," 1 Tim. iii. 9. Maintain the true
religion, and be sincere and upright in the profession of it. Why Truth in both these
respects is compared to a Girdle, will appear by what follows.
METAPHOR. PARALLEL.
I. A Girdle was used in former I. The true doctrine of the Gospel, or the
times by soldiers, it was part of holy principles of religion and sincerity, are of
their habit and armour. great use among Christ's spiritual soldiers, in order
to the arming them completely.
II. A Girdle cleaves close to a II. So the Truth of Christ, should be fastened
man when it is well girt to him, in onr hearts and judgments, that we may not
and it is not easily unbuckled by be wavering in our minds ; " Stand fast in the
an adversary. faith," &c. 1 Cor. xvi. 13. Sincerity ought to
cleave to our inward parts, as a Girdle doth to
the loins of a man.
III. A Girdle compasseth a man III. So the Truth of Christ, and sincerity of
aut. heart, should compass Christians about, they ought
to keep always in the bounds of Truth and up-
nghtness ; God hath set bounds to his people, out of which they must never go : we must
not swerve aside to the right-hand or left, nor play the hypocrite, for such that do so,
cannot be said to be girt about with Truth.
rV- A Girdle strengthens the IV. The true doctrine of the Gospel, or that
wins of- a soldier, or him that . is religion that is according to godliness, joined
well girt therewith : " Gird up thy with sincerity of heart, is the strength of every
wins, and arise and speak unto them. Christian or soldier of Christ ; if he have not
all that I command thee ; be not dis- this Girdle on, his loins are loose and weak, and
4 H
602
THE GIRDLE OF TRUTH.
[BOOK IV,
METAPHOR.
PARALLEL.
mayed," Jer. i. 17. As much " he is as unstable as water," as Jacob speaks of
as if God should say, be strong for Keuben, Gen. xlix. 2, 3. Let Truth go, let one
" ' " Truth go, and how doth it weaken our hands ?
Or profess it with a false and deceitful heart, and
how unable to stand against the assaults of the
enemy ? On the other hand, when a person is
well girt with Truth in both these respects, he is
thereby made strong and courageous.
thy work. " Thou hast girded me
with strength," &c. " Their loins
shall be loosed;" "I will loose the
loins of the kings': " He weakeneth
the strength of the mighty," Job
xii. 21, the Girdle of the strong:
so the Heb.
V. A Girdle was used to gird
V. Truth is that which fasteneth or girdeth
on the other parts of the soldier's every part of the Christian's armour, sincerity
armour, " Let not him that girdeth completes and perfects all ; what will a man's
on his harness boast himself, as he
that putteth it off," 1 Kings xx. 11.
VI. Girding up the loins,
notes a preparation for battle and
war. Thus David spake .of Christ,
" Gird thy sword on thy thigh,
"most Mighty/ 3 Psal. xlv. 3. "Let
'not him that girdeth on his har-
ness boast," &c
faith, hope, righteousness, signify without the
Girdle of Truth, unless he keep within the bounds
of Christian doctrine, and is sincere and upright
in the profession thereof.
VI. So the apostle would have saints stand,
or be ready to engage their spiritual enemies,
" Having their loins girt about with Truth," Eph.
vi. 14. Such a person is prepared to encounter
with all adversaries of the soul. We should be
girt with the Truth, and girt for the Truth;
that is, as another apostle speaks, to " Contend for
the faith once delivered to the saints," Jude 3.
"We should be ready to dispute, fight, make war, as good soldiers of Christ. Op-
ponents are like combatants; controversial divinity, saith Mr Caryl, on Job xxxviii.
page 35, is called polemical divinity. Disputes are word- wars; and there have been as
hot wars made by the pen, as ever were by the sword. " Gird up now thy loins," &c.-
saith God to Job. The Lord seems to send him a challenge to the battle, by a further
debate : arm thyself like a mighty man, get ready for the duel, for I am resolved to try
what a man thou art in arguing. A saint being girt with Truth and sincerity, is fitted for
any conflict.
VII. So Christians should have their loins
girt about with Truth and uprightness, that they
may be fitted and prepared to travel heaven-
wards. God's people are strangers and pilgrims
whilst in this world, and are travelling to their
own country ; and to have their minds well girt
up with Truth, will be a great help to them in
their journey. A storm of persecution may soon
blow away the loose garment of profession, if a
person be not girt with the Girdle of Truth
and sincerity.
VIII. Truth and sincerity prepares and fits the
mind for Christ's work and service : " Let your
loins be girt about, and your lights burning, and ye
yourselves like unto men that wait for their
a servant ploughing, or feeding cattle, Lord," Luke xii. 35, 36. He is always well girt
will say unto him by and by, when he with Truth and uprightness, that is ready to wait
is come from the field, go and sit upon, or do work for the Lord Jesus. Care-
down; and will not rather say, gird less, slothful, and unsound persons are ungirt,
thyself, and serve me ?" &c. From and so unblessed. A saint in doing of his work,
hence we may see, girding is pre- whether it be heart-work, or hand-work, ought
VII. "We read of girding up the
loins for travel, or when a man
is to' take a journey. Thus Elisha
said to Gehazi, " Gird up thy loins
and take my staff in thine hand,
and go thy way," 2 Kings iv. 29.
It was the fashion in those Eastern
countries, where they wore their
garments long, and ordinarily
loose, to gird them up, by which
they could travel better.
VIII. There is mention made of
girding up the loins, in order to
serving, and attending on business :
" Which of you, saith Christ, having
paratory to
serving
or waiting :
to be well-girt, viz., perform all in Truth and
it also" denotes preparation for our uprightness. Ministers must preach nothing but
labonr or work. Truth; and as they must preach nothing but
Truth, so they must preach in Truth, or in sin-
cerity of heart. " Some preach Christ," saith the apostle, " but not sincerely," Phil. i. 16-
Their minds were not girt with Truth. All our prayers ought to be put up &
BOOK IV.]
, THE GIRDLE OF TRUTH.
603
Truth: "God is near to all that upon him in Truth/' Psal. cxlv. 19. All works of
charity ought to flow from a pure heart, viz., to be done in uprightness and sim-
plicity, according to the direction given by the Lord in his word, both for matter and
METAPHOR.
PARALLEL.
IX. A Girdle is a great orna-
ment, used to be put on uppermost,
to cover the joints of the armour,
which if seen, would cause some un-
comeliness; for though the armour
^as closely knit and clasped toge-
ther, yet some gaping was subject
to he betwixt piece and piece ; and
therefore they used to to put over
these parts a broad belt or Girdle,
which did serve not only to fasten
the other armour together, but it
made the soldier appear more
comely in his harness and accou-
trements.
IX. Sincerity is a glorious ornament. A
Christian hereby appears very" comely in the sight
of God, and it greatly tends to hide and cover
all the infirmities of this life ; for the saints'
graces are not so close, nor. their lives so exact,
but in the best are found defects and weaknesses,
which are so many gaps in his armour : but sin-
cerity covers all, so that he is not put to shame
by them.
1. Sincerity covers all outward blemishes, or
want of outward beauty, that great idol of the
world. Sincere persons, if they be not so fair
and comely as some others, yet being holy and
upright, sincere and virtuous ones, how amiable
are they rendered hereby in the sight of all good
men ; it covers all things that seem to render a
saint dishonourable or uncomely.
2. Mean parentage, or a low descent, is much despised in the world; but how
base soever the stock, and ignoble the birth be, when true grace and sincerity comes,
it makes the house and person illustrious, and very glorious: "Since thou wert precious
in mine eyes, thou hast been honourable," Isa. xliii. 4. Sincerity sets a mark of honour
upon a person, or a people. If you see this flourishing, though in a mean cottage, it
tells you a great prince, nay, an heir of heaven dwells there. Sincerity brings the
creature into alliance with the Most High and glorious King of heaven and earth. Who
dares say, a child of God, the spouse of Christ, and heir of heaven is of an ignoble birth
and pedigree ?
3. It covers poverty, which exposeth to great contempt. There is none so rich as
a godly sincere person ; he is daily let into God's treasury, Christ's storehouse is always
open unto him : " All is yours," 1 Cor. iii. 22.
4. To want parts, and to be a person of no name, and of small endowments, exposeth
to disdain ; none are more contemptible in the eye of the wise and vaia glorious world,
than such. But alas 1 an honest heart, one that is sincere, excels beyond all comparison
*he proudest, most renowned, and applauded for human wisdom, parts, and elegancy in the
world.
5. It covers all sinful comeliness, and all the godly man's failings, whether they
be sins of omission or commission ; for sincerity is that excellent quality to which
pardoning mercy is annexed. It is Christ in a proper sense that covers all sin, but he
wiJl cover the sins and failings of none but such as are sincere : " Blessed is the man
whose sins are covered," &c., Psal. xxxii. 1. The upright man's righteousness is accepted
through Christ, though he be never so infirm, or attended with miscarriages : though
God does not like his sin for his sincerity, yet God will not unsaint him because of his
an. J J
X. The priest under the law
a Girdle,* which was made
fine linen, and of blue, purple,
scarlet; the Hebrew doctors
it ^ was about three fingers
T J it was curiously woven, as
Josephus observes, with pictures
ot flowers.f This Girdle . (saith
A-msworth) signified the girding up
loins of our minds with
lne
X. Truth and sincerity is not only an orna-
ment, but a most glorious ornament, being that
which was figured out by the priest's Girdle, rare-
ly made with curious flowers. This is as a choice
golden Girdle, curiously wrought by the Spirit of
God, which all the priesthood of. Christ have
on, 1 Pet. ii. 5. It is made of a complication
of every grace. Sincerity is not alone ; many
choice divine flowers interwoven together,
in making of the Girdle of truth.
* Ainsworth,
f Josephus Anliquit. Book 8. chap. 2.
H 2
604 THE GIRDLE OF TRUTH. [BOOK ly
strength, justice, and virtue, Eph. vi. 14. Also we read of Christ's being girt with a
golden Girdle, Kev. i. 13.
METAPHOR. DISPARITY.
I. BESIDES other great disparities I. BUT the Girdle of Truth can never he lost-
between other Girdles, and the Gir- Sincerity in the heart of a believer is so fast tied
of Truth, this is one, viz., other to him, or twisted about him, that he can never
Girdles may be lost; or be corrupted ; lose it. I never yet read ' of a man that was
they may rot, and pass away, like perfect and upright in heart and life in the sight
that which Jeremiah had, Jer. xiii. 7, of God, that ever lost his sincerity, so as to die
which was " Marred and profitable an hypocrite ; though he may in some things be
for nothing." guilty of hypocrisy, yet he cannot absolutely be-
come an hypocrite. This Girdle cannot rot, or
be corrupted.
II. Other Girdles are only made II. But Truth and sincerity is a Girdle for the
for the body. soul, by which the mind is stayed and strengthened.
INFERENCE S.
THIS should teach every professor to labour after, if they have not yet got the Gir-
dle o'f Truth.
1. Because the design of Satan is, to corrupt men in their judgments, and make
them zealous for false ways. Paul's jealousy of the Corinthians was, " Lest the old ser-
pent should beguile them through subtilty, and corrupt their minds from the simplicity of
the truth," 2 Cor. xi. 1, 2, 3.
2. Because of the damning nature of heresy and hypocrisy, which our Saviour, as
well as the apostle, often warns us of, Luke xii. 1, 2 Thess. ii. 10.
3. Because those who are well girt about with Truth, are established ones. Deceivers
are subtil, and false doctrine is of a bewitching nature ; the wary and established soul
nevertheless is not soon overcome. " In vain is the net spread in the sight of any bird."
" Be no more tossed about with every wind of doctrine." Children are most in danger of
the poison, 2 Pet. i. 12, and iii. 15, Gal. iv. 1, Prov. i. 17, Eph. iv. 14.
4. And as. false doctrine -is of a corrupting nature, so likewise is hypocrisy, hence
compared to leaven, Luke xii. 1. As sincerity leaveneth in a good sense, so hypocrisy is
compared to leaven in a bad sense, from that souring, infusive, and corrupting quality
which is in it.
Directions about putting on the Girdle of Truth.
1. Take heed of a counterfeit Girdle ; see that what you own and practise for Truth
have the stamp of God upon it.
2. Take up nothing upon trust : do not receive this or that, because such and such
men believe so, and practise so ; neither men nor ministers are your rule, but the word
of God.
3. Put not this Girdle of Truth on in notion only ; what will the knowledge of Truth
signify in thy head, if the loins of thy mind be not girt with it ?
4. Take heed of being prejudiced against the Truth, because of the unworthiness of
them who posses it.
5. If thou hast not yet gotten the Girdle of truth, buy it now ; as Solomon adviseth
" Buy the Truth, and sell it not," Prov. xxiii. 23. The price of Truth may quickly rise
high.
6. Let falsehood go, let thy sins go, let thy own righteousness go, in point of reliance or
dependance upon it, so as to trust it it for justification and eternal life.
7. Come up to the price of Truth ; do not cheapen it only, but come up to the price,
though it cost thee a right-hand lust of profit, or a right-eye lust of pleasure; thou must
deny thyself.
Labour to know the excellency of Truth.
1. It is pure, Psal. cxix. 140.
2. It will cleanse and purify the heart, John xvii. 17, 19 ; and cover all the infirmities
of thy life, as was hinted before.
3. It will make you free: " Ye shall know the Truth, and. the Truth shall make
free," John viii. 32.
-BOOK IV.] THE BREAST-PLATE OF RIGHTEOUSNESS. 605
4. It is strong; Truth is too hard and strong for all its opposers ; as the young mail
said, " Great is the strength of Truth." There is no breaking of this Girdle.
5. Consider what God's people have suffered before they would part with Truth, what
torments and tortures they have endured.
6. There is no managing the spiritual war without the Girdle of Trnth.
Marks of sincerity.
First, Negatively.
1. He is not a perfect and sincere Christian, whose heart is not changed, who is not
renewed, or who hath not a principle of divine grace or spiritual life in him.
2. He is not a perfect and sincere person, that wants any essential part of a Christian ;
as he is not a perfect natural child, that wants an arm, an eye, or a leg. See Matt. xix.
21. " One thing thou lackest," if thou wouldst be perfect, or approve thyself sincere, " go
thy way, and sell what thou hast,*' &c.
3. He is not a sincere person, whose heart is lifted up in him, Hah. ii. 4.
4. He is not a sincere man, that is not upright in all his dealings and converse with
men ; if he want moral uprightness, his religion is good for nothing.
Secondly, In the affirmative.
1. A sincere and upright Christian is known by the way he goes in : ' The high- way
of the upright is to depart from evil," Prov. xvi. 17.
f 1.) He escheweth all evil, the smallest, as well as the greatest.
(2.) He leaveth it willingly, he hates it ; he doth not part with it as a man parteth
with his friend, but as a man parteth with his most deadly and mortal enemy.
2. A sincere person hath a right faith, and a good and well enlightened judgment.
Rotten principles make rotten Christians. There are some men who are of " Corrupt
minds, reprobate, or of no judgment, concerning the faith," 2 Tim. iii. 8.
3. He hath an holy and upright end ; he desires to live to God's glory, and to serve him
in sincerity. Paul resolved, " Christ should be magnified in- his body, whether it were by
life or by death."
4. He walks by a true and exact rule ; " As many as walk according to this rule,
peace on them, and mercy, and upon the Israel of God," Gal. vi. 16.
5. He labours to keep all God's commandments. Thus did David, who was " a man
after God's own heart," Psal. cxix. 9 ; and thus did Zachary and Elizabeth, who " walked
in all the commandments of the Lord blameless," &c. Luke i. 6.
6. He desires to be sanctified, as well as to be saved ; to be made holy, as well as to be
made happy.
7. He is as willing to do for God, as to receive from God ; for the work, as well as
the wages.
8. He strives as much against the evils of his heart, as he does against the evils of his
life.
9. He is a man always for God, in bad times as well as in good times.
10. He is the same in private as in public ; he is at home what he seems to be
abroad.
11. He loves and prefers God and Christ above all. Thus David, Psal. Ixxiii. 25, and
Paul, Phil iii. 8, 9.
12. He can go on in God's ways and services with abundance of content, with-
. out respect to any outward profit or applause, or being taken notice of by men. His
satisfaction consisteth not in the approbation of men, but by the approbation and com-
mendation of God. His own conscience gives testimony and evidence of the sincerity
of his heart. Thus Paul, " This is our rejoicing, the testimony of our conscience," &c. 2
Cor. i. 12.
THE BEEAST-PLATE OF RIGHTEOUSNESS.
" And having on the Breast-Plate of Righteousness,"' &c., Eph. vi. 14.
1. There is a moral, legal, and evangelical Righteousness.
a moral or legal Righteousness will not save or defend the saint, or spiritual
soldier of Jesus Christ, from his enemy: " Except your Righteousness exceed the Right-
606 THE BREAST-PLATE OF RIGHTEOUSNESS. [BOOK
IV.
eousness of the Scribes and Pharisees, ye, can in no wise enter into the kingdom of hea-
ven," Matt. v. 20 Paul valued not his own righteousness that was of the law. All our
-Righteousness, viz., that which flows not from faith, or from a renewed principle of
the Spirit, is but as filthy rags. Therefore that cannot be the Righteousness here
intended.
If. Evangelical Righteousness is two-fold :
1. Imputed.
2. Imparted.
First, The Righteousness imputed is that which was wrought by Christ for the be-
liever in the days of his flesh, by his active and passive obedience to the law of
God, which is put upon the soul by faith, called " the Righteousness of God by faith," Phil.
iii. 9.
Secondly, the Righteousness imparted is that which is wrought by Christ in the soul;
it is a supernatural work, or a new life planted in the heart of every believer, by the pow-
erful operations of the Holy Ghost, whereby he is made holy, and enabled to approve
himself to God and men, in all purity of life and conversation.
By the Breast-plate of Righteousness in the text, we understand the Righteousness
of sanctification is principally intended ; for otherwise this piece of Christian ar-
mour would interfere with the shield of faith, which comprehends the Righteousness
of justification. See Shield. It is, we say, a principle of new life, which the Spirit
works in the heart of a believer ; hence the several graces of holiness are called " The
fruits of the Spirit," Gal. v. 22. Man by the fall had a double loss ; first, the love
of God; secondly, the image or likeness of God: Christ restores both to his children;
the first, by his Righteousness imputed ; the second, by his Spirit imparting the lost
image of God to them, which consists in Righteousness anr) true holiness. Who
but a man can impart his own nature and beget a child like himself? So who bat the
Spirit of God can make a creature like God, by causing him to partake of the divine
natare?
1. This is that principle of new life, viz., an inward disposition, and divine
^ qualities, sweetly, powerfully, and constantly stirring up and inclining to that which is
holy, and spiritually good.
2. The work of the Spirit in this respect was not to recover what was dying, but to
work life de novo in a soul quite dead ; hence called a creating, quickening, forming, and
renewing work.
3. It is a supernatural principle, by which we distinguish it from Adam's righteousness,
which was co-natural to him, as sin is to us. Holiness was as natural to him, as health
was to his body ; they both resulted ex principiis recte constitutes, from principles pure and
rightly disposed.
Why Righteousness is called a Breast-plate, will appear by the following parallel.
METAPHOR. PARALLEL.
I. A Breast-plate is a main and I. Righteousness in like manner is a principal
principal piece of armour, that belongs thing belonging to all Christians, who are called
to a soldier. soldiers of Christ : " Endure hardness as a good
soldier," &c., 2 Tim. ii. 3.,
II. A Breast-plate is a piece of II. Righteousness is so necessary for every be-
armour that every soldier ought to liever, that he ought not, cannot be without it ;
have on when he engages his ene- there is no engaging an enemy of the soul without
my ; he must not come into the field a principle of holiness be wrought in him.
without it.
III. A Breast-plate preserves the III. Righteousness and holiness preserve the .
principal part of the body, viz., the principal part of a Christian, viz., his soul. Satan
breast, where the very vitals of a aims to hit him there where he may dispatch him
man are closely couched together, soonest. A wound in a man's credit, estate,
and where a shot or a stab is more relations, &c., hazard not the life of his soul;
deadly, than in other parts, that but sin exposes it to imminent danger. This is
are more remote from the foun- that dart, that " struck the young man through the
tain of life. A man may out- liver, as a bird hasteth to the snare, that knoweth
live many wounds received in the not it is for his life," Prov. vfi. 23. And this is
BOOK rv.]
THE BREAST-PLATE OF RIGHTEOUSNESS.
607
METAPHOR.
arms or legs, but a stab in the
heart is a certain messenger of
death.
IV. A Breast-plate is made and
prepared for a soldier, before he
puts it on. It is not his own
work, but ' the work of a skilful
artist.
V. A Breast-place much embol-
dens a soldier, and makes him
PARALLEL.
that which Satan strives to tempt, entice, and
draw a saint to yield unto. Hence he should be
careful to put on his Breast- plate of Righteousness,
which whilst he has on, he is safe from the deadly
stab of the enemy.
IV. Righteousness, which is the saint's Breast-
plate, is wrought in him by the Holy Spirit, who
is a most wise and skilful workman. Our own
Righteousness is good for nothing, hence called
dead works, because they are works from one
dead in &in, and spring not from a principle of
inward spiritual life.
V. Thus Righteousness defends and animates
the soul and conscience, when a man in the
fearless, that as he cannot be easily midst of the greatest danger can lift up his hands
killed, so hereby he cannot be
soon cowed. When a soldier sees
himself unarmed, he begins to
tremble; but when he hath on a
good helmet, and a plate of proof
on his breast, he is not quickly dis-
mayed, but adventures upon the
point of the sword.
VI. The Breast-plate and girdle
were both joined or buckled to-
gether.
without spot. Holiness fills a soul with cou-
rage, so that he can look in the very face of grim
death ; whereas guilt, which is the nakedness of
the soul, puts the stoutest sinner into a shaking
fit of fear. " The wicked flee, when no man pur-
sueth ; but the righteous are as bold as a lion,"
Prov. xxviii. 1. No sooner did Adam see his
Breast-plate was off, and that he was naked, but
he was afraid, and ran away, to hide himself
from God.
VI. So Righteousness and truth must meet,
and be joined together in every Christian which
is held forth by the copulative And, " Stand there-
fore, having your lions girt about with truth, and
having on the Breast-plate of Righteousness," Eph. vi. 14. Which is taken twofold, as
hath been showed : first, for the truth of doctrine, or a good and orthodox judgment ; all
the principles of true religion, that are essential to salvation. Secondly, grace, or sincerity
of heart. In both these respects, truth must be clasped to, or joined with Righteousness,
and a holy life. Solomon saith, "two are better than one :" so may I say here, a good
doctrine with a good conversation, is better than a good doctrine without a good conver-
sation, or a good conversation without a good doctrine ; as a man must have the one, so
he must not be without the other ; " woe to him that is alone," for the Spirit will not be
his strength. An evil and corrupt doctrine may be of as dangerous a nature as an evil and
debauched life. See 2 Pet. ii. 1, 2, " Who privily bring in damnable heresies, even deny-
ing the Lord that bought them, and bring upon themselves swift destruction," &c. In
vain is a man's outward holiness, or moral sincerity, if he be tainted with heretical and
damnable principles ; and as vain is it for a man to hold the true doctrine of the Christian
religion, if he be not sincere, and live a holy life.
INFERENCES.
THIS may inform us, what need there is for every Christian to get and keep on the
Breast-plate of Righteousness ; not only to get a renewed principle of grace in his heart,
hut also to maintain the power of godliness in his life and conversation. This he ought
strenuously to labour after, and that for several reasons.
^irst, In regard of God, whose main design in giving grace, and implanting a divine
principle in his people, is to make them holy ; to this end he hath put this Breast-plate
upon them.
. 1- In regard of the design he hath to bring them into union with himself, and in marry-
^g them to Jesus Christ, which is, that they might bring forth fruit to God.
2. They are regenerated by the Spirit, that they might be holy : " A new heart, and
a new Spirit will I put within you, and cause you to walk in my statutes, and keep my
Judgments, and do them," Ezek. xxxvi. 26, 27. " We are his workmanship, created in
Christ Jesus unto good works, which God hath before ordained that we should walk in
t} > Eph. ii. 10.
'608 THE BREAST-PLATE OF RIGHTEOUSNESS. BOOK iv.
3. It is the design of God in all his ordinances. The word of God is both seed to beget,
and food to nourish holiness begotten in the heart. Every part of it contributes to this
design abundantly. The preceptive part affords a perfect rule of holiness ; the promises
present us with admirable encouragements, to entice and allure us thereunto ; the threat-
enings, are to deter and keep back from that which is contrary to it.
4. It is the design of God in all his providences, to make his people more holy. The
afflictions he brings upon them, are to refine and purify them : " This is the fruit of all,
the taking away of your sin." See Kefiner.
5. Saints are called God's witnesses ; they should from hence endeavour to shine forth
in their testimony for him. What he speaks in his word, touching his justice, holiness,
and utter hatred of sin and ungodliness, they ought not only with their lips, but also with
their lives, to bear witness unto.
Secondly, In regard of Satan, whose great design is against the holiness of the Saints.
How doth, it behove them to walk with all circumspection, since they are continually
besieged and assaulted by so strong an enemy ? As God's great design is to further and
prompt to holiness ; so Satan's great design is to hinder and obstruct it : and what should
be our chief care to defend, but that which our adversaries' thoughts and plots are most laid
to assault and storm ?
Thirdly, saints should labour to have this Breast-plate on, viz., be holy, in regard of
the world : " Ye are the light of the world. Let your good works so shine before men,"
&c., Matt. v. 14, 16.
1. If these lights become darkness, or are darkened, no marvel if men stumble : " "Woe
unto the world because of offences ; but rather woe to him by whom the offence cometh."
" Ye are the salt of the earth ;" But if the salt have lost its savour, it is no wonder if the
world stink and be unsavoury.
2. Wicked men, -saith a worthy minister, know not the principle by which you walk,
they cannot possibly discern the excellency of that way and religion which you profess;
but they can discern and make some judgment of your conversations ; nay, and their eyes
are upon you, they watch to see your failings. Spots are soon espied in your coats ; for
though they love not holiness themselves, yet they expect that those that profess them-
selves to be saints should be holy. How should this teach you to get on this Breast-plate!
3. This may greatly work upon the ungodly, with whom you live and daily converse;
nay, those that will not be won by the word, possibly may, and many times have been, won
and converted this way, 1 Pet. iii. 1, 2.
4. This will however convince them, that you are the servants of God, and heaven-born
souls ; it will silence them, and stop their mouths ; " That whereas they speak evil of you,
they may be ashamed that falsely accuse your good conversation in Christ," 1 Pet. iii. 16.
5. This will leave the world without excuse in the great day.
Fourthly, You should labour after holiness, in regard of the Gospel itself which you
profess. That will this way gain much credit in the world. Nothing brings religion into
greater contempt, or causeth it to be more slighted by the ungodly, than the loose, carnal,
and unholy lives of those who profess it.
Fifthly, You ought to labour after a godly life, in regard of the sincere and holy ministers
of the Gospel, and other faithful saints and soldiers of Christ. What can comfort and de-
light their souls more than the holy, humble, and fruitful lives of believers ? The saints,
those excellent ones, were all David's delight, Psal. xvi. 3, and Paul accounted them his
joy and crown. But if they be proud, peevish, covetous, carnal, and walk like other Gen-
tiles, what wounds and grieves them more ! This made David weep, yea, " Eivers of water
to run down his eyes ;" and Jeremiah to " Wish his head were water, and his eyes a foun-
tain of tears, that he might weep day and night," Jer. ix. 1. " Many walk, saith Paul.
of whom I have told you often, and now tell you weeping, they are enemies to the cross of
Christ ; whose end is destruction, whose God is then: belly, whose glory is in their shame,
who mind earthly things," Phil. iii. 18, 19.
Sixthly, Christians, in regard of themselves, ought to labour after Righteousness, and true
holiness ; for this only will be the best evidence to them of the truth of grace received, and
of their interest in Jesus Christ. What will all other attainments and privileges signify
if they be not holy ?
1. By this means they will be able to hold up their heads in the day of trial:
"For our rejoicing is this, the testimony of our conscience, that in simplicity and
BOOK IV.]
THE SHIELD OF FAITH.
609
not by fleshly wisdom, but by the grace of God, we have our conversation in
the world," .&<$., 2 Cor. i. 12.
2. These are the men it will go well with, whatever comes : " Say unto the righteous,
it shall go well with them," &c. Isa. iii. 10.
3. These shall have peace in Christ, though they shall have trouble in the world ; peace
whilst they live, and peace when they die : "Mark the perfect man, and behold the up-
rio-ht; the end of that man is peace/' Psal. xxxvii. 37.
4. These need not fear the assaults of Satan, they have armour of proof on, a Breast-
plate, that will preserve their souls from death : " There is therefore now no condemna-
tion, to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit,"
Rom. viii. 1.
Seventhly, Christians should labour to have on this Breast-plate of Righteousness, in
regard of the excellency of it. It is that which God himself is clothed with ; it is that
which makes angels to shine gloriously in heaven. A man is hereby capacitated to have
communion with God : "Shall the throne of iniquity have fellowship with thee?"&c.
Psal. xciv. 20.
Eighthly, and lastly, in regard of the necessity of it : for " Without holiness no man
shall see the Lord."
Quest. How should we put on the Breast-plate of Righteousness ?
Answ. 1. In heart ; we must be inwardly holy, holiness must begin there. First
" make the tree good," &c.
2. In life. Negative holiness doth not only consist in the leaving all gross sins, but in
abstaining from all appearance of evil, and to leave and abstain from it from right princi-
ples ; acd not only to leave it, but to loath it.
Again, it consisteth in keeping up all holy and religious duties, viz., reading, hearing,
praying, distributing to the poor, conforming to all moral and positive precepts ; to
be holy at home, in the family, in the ehurch, in the world, to exercise a good conscience
towards God, and towards men, Acts xxiv. 16. This is to put on the Breast-plate of
Eighteousness.
I might give many directions about putting it on, and also show some of Satan's cunning
stratagems, in endeavouring to make useless this blessed piece of the Christian's armour, in
laying discouragements in the way of true piety ; or by persuading persons they have this
Breast-plate on, when it is a counterfeit one. He persuades men, that moral Righteous-
ness will serve their turn, and sufficiently preserve them from eternal death. But this
shall suffice in this place.
THE SHIEL-D OF FAITH.
" Above all take the Shield of Faith, &c., Eph. vi. 16.
FAITH is a grace, a most precious and excellent grace of the Spirit of God, whereby the
soul is enabled to believe, or go out of itself, and wholly to rely and rest upon Christ cru-
cified, or on his active and passive obedience, upon the wan ant of the promise for justifi-
cation and eternal life.
!
that
they
mies.
METAPHOR.
A Shield is a piece of armour
soldiers were wont to cany
them into the field, when
were to engage their ene-
* a
A Shield is a piece of armour
for defence.
A Shield is not for the de-
fence of any particular part of the
b0( ty> as almost all other pieces
The helmet is fitted for the
the breast-plate is designed
PABALLEL.
I. Faith is a part of a Christian's spiritual
armour. All Christ's soldiers ought to carry this
weapon into the field with them, when they en-
gage the enemy of their souls : " Above all, take
the Shield of Faith."
II. Faith is of excellent use to defend the soul
from all spiritual dangers of sin and Satan, and
other enemies.
III. So the grace of faith defends the whole
man, every part of a Christian. First sometimes
Satan's temptations are levelled against his
head, and if he can hit him there, he wounds
sorely. He will be disputing against this truth,
4 i
610
THE SHIELD OF FAITH.
[BOOK
tv.
METAPHOR.
PARALLEL.
ed to : but a shield is a piece that
is intended for the defence of the
whole hody. It was wont to "be
made very large, for its hroadness
called Stpe' of vpv>, a door, be-
cause so long and large, as in. a
manner to cover the whole body;
to which that place alludes. " Thou,
Lord, wilt bless the righteous ; with
favour thou wilt compass him about
as with a shield," Psal. v. 12.
for the breast ; so others have their and that truth, and make a Christian doubt con.
several parts which they are fasten- cerning them if possible, because his own reason
-"" " ' J 1 --'- 11 '- - ----' cannot comprehend them: as perhaps it mayfc e
about the Deity of Christ, or the holy Trinity
how they can be three, and yet but one; or
about satisfaction, how the debt is paid, 'and
yet the sinner freely pardoned, &c. Now Faith
is as a Shield to a saint at this time, and inter-
poseth between a Christian, and this arrow of
Satan ; it comes in to the relief of the saints' -weak
understanding, as seasonable as Abishai the son of
Zeruiah did to David, when the giant Ishbi-benoh
thought to have slain him. I will trust the "Word
of God, saith the soul, rather than my own pur-
blind reason: what I cannot comprehend, I will believe. Thus Abraham, "Not being
weak in Faith, considered not his own body now dead," &c., Rom. iv. 19. Sense and
reason would have made sad work at such a dead lift, but Faith brought him off victoriously.
Secondly, Sometimes Satan strives to hit the conscience, all his assaults and fiery
darts are at another season aimed at that, to wound that, to cause horror and terror
within, by setting the evil of sin, and of his own heart, and the infirmities of his
life, before him. Satan sets our sins before us, not to humble us, but to wound
us; he shows our sins to us, but hides a Saviour from us. Satan hath sometimes
tempted gracious persons to lay violent hands upon themselves, when the heinous
nature of their sin hath appeared to them, and the danger they are in thereby ; as it was
with the poer jailor, Acts xvi. But now Faith prevents and keeps off all the danger, and
quencheth this fiery dart. Christ died for sinners, for the chiefest of sinners ; and though
thou be a sinner, a great sinner, the worst of sinners, yet saith faith, thou art but
a sinner, and there is mercy for such. " Believe on the Lord Jesus Christ, and thou
shalt be saved :" if thou canst believe, and throw thyself on Christ, thy sins shall not be
thy ruin.
Thirdly, He labours to ensnare the affections of the soul, or deaden its fervent love to
Jesus Christ, by presenting the pleasures and profits of this world to it. Thus he served
our Saviour himself. But now Faith shields off this dart also, by showing the excellency
of the Lord Jesus to the soul ; and that all things without him, and in comparison of him,
are nothing, nay, less than nothing : and also by setting the world to come, and the
glory thereof, before the eyes of the soul. "Faith is the substance of things hoped
for, and the evidence of things not seen," Heb. xi. 1.
IV. A Shield, though heavy, IV. Faith is a piece of Christian armour, which
and somewhat unwieldy, to such unskilful professors are not ready to use, but an
experienced soul can turn it any way to keep off
the arrow and fiery darts of Satan from hurting
or wounding him. He observes what part the
enemy aims to hit, or how the temptation is
laid. It is a great point of Christian wisdom
rightly to exercise the Shield of Faith; a man
must be sure to have a watchful eye upon his ad-
versary, or else, for all his Shield, he may soon be
wounded.
V. Faith doth not only defend the whole soul,
but also it is a safeguard to all the other parts of
a Christian's armour; it is that which secures
hope, the helmet of salvation, for without Faith,
hope would soon be broken to pieces. Also it
secures the breast-plate of righteousness; for
neither Christ's righteousness, nor any inherent
holiness in the soul, will avail any thing without Faith.
VI. A Shield hath been of won- VI. Faith hath been of wonderful use to the
derful advantage to soldiers in for- saints of God in all ages ; it is that which bath
mer times, when it was in use ; preserved them when hard beset, in the greatest
it hath preserved them in the time clanger imaginable : " I had fainted unless I had
as have not skill and strength
to use it ; yet it is a moveable
piece of armour, which an expert
soldier, with a watchful eye, can turn
this way, and that way, to stop a
dart or brow from lighting on any
part that they were directed to by
the enemy.
V. A Shield doth not only de-
fend the whole body, but it is a
defence to other parts of a soldier's
armour also ; it keeps off the dart
from the helmet and breast-plate
likewise.
BOOK IV.] FAITH MORE PRECIOUS THAN GOLD. 611
METAPHOR. PARALLEL.
O f battle from death, and many believed," Psal. xxvii. 13. If he at that time had
mortal wounds. Hence God is pleased not had Faith to Shield him, he had been lost,
to call himself a Shield, signifying All the mighty men of God, saith Ainsworth,*
thereby his sure and safe, protection to by the Shield of Faith in God and Christ, have
his people in time of trouble and done many mighty works, as the apostle bringeth
temptation. " Fear not, Abraham, I a cloud of witnesses in to prove, Heb. xi. And
am thy Shield." hence Shields, saith he, were hanged up in David's
tower, for monuments and signs of victory, 2
Chron. xii. 10, 2 Sam. viii. 7, Ezek. xxvii. 11.
METAPHOR. DISPARITY.
I. A SHIELD that soldiers use in I. FAITH is a precious grace or fruit of the
battle is an instrument made by man. Spirit of God : " The fruit of the Spirit is Faith,"
&c., Gal. v. 22.
II. A Shield is not used by soldiers II. Faith is of use by all spiritual soldiers in
in all countries. every nation ; and it is as much in use now by
them who truly believe, as ever it was.
III. A Shield may be broken and III. A Saint's Faith may receive some detri-
utterly lost. ment, but it cannot be utterly broken or lost.
" I have prayed for thee, that thy Faith fail not,"
Luke xxii. 32.
IV. A Shield can only save and IV. Faith shields and defends the soul from
defend from temporal enemies. all the fiery darts arid assaults of Satan.
INFERENCES.
1. FROM hence we may infer, that Faith is an excellent grace ; and not only so, but
we may perceive the necessity of it in all our spiritual conflicts.
II. Labour to find out the right use of it in time of temptation and under all the as-
saults of Satan.
III. _ It shows how safe and happy all they are, who truly believe, or have obtained
the Faith of God's elect ; and how miserable such be that are" without it.
IV. Labour therefore above all to take the Shield of Faith ; for though all other
graces are necessary, as the Girdle of Truth, the Breast-plate of Righteousness, &c. Yet
these and all other graces have their efficacy, as they work, and are in conjunction with
taith. We receive benefit from them, as they receive power, and are influenced from
hence ; so that Faith hath the precedency.
FAITH MORE PRECIOUS THAN GOLD.
That the trial of your Faith being more precious than Gold that perisheth, though it be
tried with fire," &c., 1 Pet. i. 7.
THERE are divers acceptations of the word <mrts, Faith.
! Faith or fidelity, or faithfulness in keeping promise, whether respecting God or
a an : " Shall the faith of God be made of none effect ?"
2. It is taken for the doctrine of the Gospel : " Many were obedient to the Faith,"
Acts vi. 7. .
3- It is taken for the dictates of conscience, allowing of things indifferent in them-
selves : " Hast thou Faith ? have it to thyself," Rom. xiv. 22.
4. Credence, or the b elief of the history of the scriptures. " King Agrippa, believest
thou the prophets ? I know thou believest," Acts xxvi. 27. This is called by some, his-
torical or dogmatical Faith ; by others, the Faith of credence.
5. A certain and steadfast belief of some strange and wonderful effects. " These signs
shall follow them that believe : " in my name they shall cast out devils," &c., Mark xvi. 17.
And though I have all Faith, so that I could remove mountains, and have not charity, I
ar & nothing," 1 Cor. xiii. 2. This is called the Faith of miracles.
* Ainsworth on Cant. iv. 4, p. 32.
4- i 2
612
FAITH MORE PRECIOUS THAN GOLD.
[BOOK iv.
6. A naked knowledge of God, joined with an outward and bare profession of the
Gospel. "Even so Faith, if it hath not works, is dead," James ii. 17.
7.. It is taken for a strong belief or confidence in prayer. " The prayer of Faith shall
save the sick," James v. 15.
8. It is taken for a holy, firm, and well-grounded belief, and steadfast reliance upon
the merits and righteousness of Jesus Christ, for justification and eternal life ; or a going
out of ourselves, fetching all our hope and comfort from him, and his glorious undertakings.
This is that most noble and precious grace, that is wrought in the soul by the Spirit,
which is compared to Gold, &c.
Faith is as precious as Gold, nay, more precious ; tried Faith is better than tried Gold,
than Gold tried or refined in the fire.
METAPHOR.
I. GOLD is precious in some
countries upon the consideration of
PARALLEL.
I. TRUE Faith is precious upon the account
of the scarcity of it. Though there is great talk
the scarcity of it ; there is but little of of it everywhere, it is in all people's mouths yet
' * " ' ' - - ' the right kind is very precious ; few have so much
as one drachm of it in their hearts ; it is very
hard to obtain.
it to be had, and that hard to come
by. Things are esteemed precious
upon this account : " In those days
the word of the Lord was precious,
there was no open vision."
II. Gold is very desirable. Men
that know the worth of it, search
diligently for it ; they work in
II. All understanding men, who are convinced
of the nature and usefulness of Faith, seek for
it as for hid treasures ; they endeavour to improve
mines, labour hard, undergo much dif- all opportunities for the obtaining of it.
ficulty to obtain it. .
III. So Faith must be tried ; for there is no-
thing men are more mistaken or deceived in. There
is abundance of counterfeit Faith in the world. '
III. Gold must be tried. Many
take that for pure Gold, that is coun-
terfeit metal, and thereby cheat them-
selves, or are deceived by others.
IY. Gold is tried by a touch-
stone ; men can soon discern if it be
naught, when they prove it that way.
IV. Faith must also be tried by the true
touch-stone, viz., the Word of God. If a man
fear bis faith be not of the right kind, let him
bring it thither; i.e. examine the nature and
quality of it, by the marks laid down in the holy
scriptures, and he will soon discover what Faith he hath.
V. The best Gold is very pre- V. True faith is a most precious grace in
cious, a most rare and choice thing, respect of its own intrinsic virtue, and from hence
true Christians esteem so of it. The price thereof
is above rubies, it is far more precious than Gold
that perisheth ; which will appear by the induc-
tion of the following particulars.
1. In respect of the names or appellations given
to it in holy scripture. (1.) It is called lively
Faith. (2.) It is called effectual Faith, 1 Thess.
i. 3. (3.) It is called "The Faith of God's
elect," Tit. i. 1. (4.) It is called " Unfeigned Faith," 1 Tim. i. 5, 2 Tim. i. 5. (5.) It is
r.allpr1 " Faith that works by love," Gal. v. 6. (6.) It is called " Faith of the operation
in respect of its own intrinsic- virtue ;
and from hence it is so much prized
and coveted by the children of men.
It is called precious, from the excel-
lent nature and worth of it. It is a
most sovereign cordial.
of God," Col. ii. 12. (7.) It is called " Precious Faith," 2 Pet. i. 1. (8.) It is called
" Holy Faith." (9.) It is called the " Faith of the Son of God." Its excellent names
set forth its transcendent nature.
2. Faith is precious in respect of the means of its procurement, or the price that was
laid down for the obtaining of it, viz., the precious blood of Christ ; for had not Christ
died, we should never have had one drachm of it ; it is given to us as the fruit and effect
of his glorious undertaking.
3. Faith is precious in respect of the Fountain from whence it proceeds.
4. Faith is precious in respect of the means by which it is wrought in the soul, viz.,
by the word and Spirit of God in a wonderful manner, even like as God " wrought in
Christ, when he raised him from the dead," Eph. i. 19, 20.
BOOK
FAITH MORE PRECIOUS THAN GOLD.
613
5. Faith is precious in respect of the object it takes hold of, or fasteneth upon, viz., God
the Father, the Holy Spirit, but more immediately Christ crucified. " Ye believe in God
believe also in me."
6. Faith is precious in that it joins or unites the soul to Christ, it makes us one with
him, as it were, flesh of his flesh, bone of his bone, a lively member of that body
^hereof he is the Head. It is that which ties the conjugal knot between him and every
believer.
7. It is the eye of the soul ; no man without it can behold Jesus Christ, nor the fulfil-
ling 'of the future promises. " Abraham by faith saw the clay of Christ."
8. Hereby a Christian is made a child of God. " To as many as received him, to them
crave he power to become the sons of God, even to them that beheved on his name," John
1. 12. " Ye are all the children of God, by Faith in Christ Jesus," Gal. iii. 26.
9. It is the only way or means God is pleased to take, to deliver the souls of men from
sin, wrath, and eternal death.
10. It is that which interests the soul in all the sweet and precious promises of the
covenant of grace. See Light.
11. It is the instrument of salvation. " Believe in the Lord Jesus, and thou shalt^be
saved."
12. Faith is a most excellent and precious thing, upon the account of the fruits of it,
viz., life, light, peace, purging, boldness at the throne of grace, joy in the Holy Ghost,
hope, and good assurance of eternal life.
13. Faith is. precious in respect of that glorious power and virtue that is in it. It is
medicinal, and the most sovereign antidote and cordial in the world. (1.) It will expel
poison. (2.) It will perfectly, as it applies the blood of Christ, cure a wounded conscience.
(3.) It will bear up and revive a fainting spirit ; " I had fainted unless I had believed."
Psal. xxvii. 13. (4.) It is good against the feebleness of the knees, and weakness of the
hands. (5.) It is a most excellent thing against fear, and tremblings of the heart,
" But when he saw the wind boisterous, he was afraid ; and beginning to sink, he cried,
saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him,
and said unto him, thou of little Faith!" Luke viii. 23, Matt. xiv. 30. (6.J It is a
precious remedy against the stone of a hard heart ; it will dissolve it, break it in pieces,
and cure the soul perfectly of it, Ezek. xxxvi. 26. (7.) It cures all manner of inward
deadness, it may well be called " Lively Faith, or Faith of the operation of God," Col. ii.
12. (8.) It is good against the dimness of the eyes, it helps them that cannot see afar
off. (9.) It is a most sovereign thing against evil spirits ; it will resist the devil, and
make him fly. (10.) It is excellent good to purge and work out all those noxious and evil
humours of the inward man, cleansing and purifying the heart. (11.) It is good against
the falling sickness. Believers stand by Faith, but if through a temptation they should fall,
Faith will help them up again. David and Peter had not so much Faith as to keep them
from falling, yet they had enough to raise them up again when they were fallen. It is'
an universal remedy, it cures all the diseases of the soul ; so that we may say with the
woman, (let the distemper be what it will) " If 1 can but touch the hem of his garment, I
shall be healed."
14. Faith is precious, because it shields and gloriously preserves the whole soul from
all dangers ; it is that which works with, and tends to the perfecting of all other graces in
us.
15. It was by Faith that saints, in every age of the Church, were enabled to undergo
and suffer all those hard and bitter tortures and torments they met with for Christ's sake,
Heb. xi.
16. It is that which helps the godly to overcome the world. " He that is born of God
overcometh the world : and this is the victory which over come th the world, even our
Faith," l John v. 4.
METAPHOR.
Gold is often tried and re-
PARALLEL.
VI. Faith is often tried in the fire or furnace of
fined in the fire ; we read of Gold aiHiction : " Think it not strange concerning the
seven times refined : " The refining- fiery trial, which is to try you," &c., 1 Pet. iv. 12.
pot i s f or ,
for Gold," Prov. xvii. 3.
furnace
" He shall sit as a refiner's fire, and as a purifier
of silver, &c., and purge them as gold and silver,"
._ . &c., Mai. iii. 2, 3. God this way tried Abraham's
*aith, together with the Faith of many others, of whom we read, " I will bring the third
part through the fire, and I will try them as Gold is tried," Zech. xiii. 9.
614 FAITH MORE PRECIOUS THAN GOLD. [BOOK jy
METAPHOR. PARALLEL.
VIL Tried Gold is much better VII. Faith that is tried is of wonderful value
than that which is not tried, nor re- much more to be prized than that which was never
fined in fire. brought under exercise. How excellently did
Abraham and Job's Faith shine, when tried. "The
trial of your Faith is much more precious than Gold, though it be tried in the fire," & c
1 Pet. i. 7. ''
VIII. Gold tried in the fire is of VIII. So Faith that is tried in the furnace, is
an enriching nature ; if a man has of a soul enriching nature ; he that hath much of
much of it, it enriches him greatly, this Faith is a very rich man, a rich saint. " God
We esteem him a very rich man, hath chosen the poor of this world, rich in Faith
that hath great btore of tried Gold in and heirs of the kingdom," James ii. 5.
his own possession. - See more of the nature of Gold, in the meta-
phor Gold, where the word of God is compared
to it.
METAPHOR. DISPARITY.
I. Gold is naturally an earthy I. Faith is a divine and precious grace, or a
sort of metal, it is from beneath, and sttpernatural thing ; it is from above, wrought
therefore corruptible : " Not with in the soul by the operation of the Spirit of God,
corruptible things, as silver and Gold and therefore incorruptible ; an heavenly prin-
which perish !" ciple, or seed, that shall never fail, " Till we re-
ceive the end of our Faith, the salvation of our
souls," 1 Pet. i. 9.
II. Tried gold may make a man II. Faith, true Faith, Faith tried in the fire,
renowned and great on earth, and makes believing men and women renowned in
adorn the body or habitation where grace and godliness, and adorns the soul, church,
he dwells ; but it avails not the soul and people where it is. None shine forth in that
any thing ; it will not enrich or beauty and splendour, as those do, who have much
make honourable, or beautify that, &c. Faith.
III. Tried Gold may be utterly III. True Faith cannot be utterly lost. A
lost ; a man may have much of it to- man may lose somewhat of the strength of it ; he
day, and none to-morrow ; thieves may decay in this grace, as well as in others : but
may rob him of it, &c. he can never lose the habit, the seed, or truth of
Faith itself. " I have prayed for thee, that thy
Faith fail not, 5 ' Luke xxii. 31, 32.
INFERENCES.
FIRST, Information. How greatly are some mistaken about this precious and most noble
grace ; for we may infer from hence,
1. That true Faith is not a simple or bare believing there is a God ; the devils have
this kind of Faith ; they also believe and tremble.
2. That it is not a mere or bare believing the truth of the holy scriptures. The Jews
believed the scriptures, and thought by them to have eternal life, and yet were enemies
to Jesus Christ.
3. That it is not a bare believing Christ died for sinners : most ungodly people in Eng-
land believe that.
4. That cannot be a true Faith, which swearers, drunkards, whoremongers, and all
other ungodly and profane persons have.
5. That a man may leave all gross sins, and assent to many truths of the Gospel, and
yet have no true Faith.
6. Nay, that a man may be baptized, take upon him the profession of the Gospel, and
suffer many things, and yet not have one drachm of saving Faith ; as appears by the foolish
virgins, Judas, and Simon the sorcerer, and many others.
7. Nay, a man may seem to hear the word with joy, and yet have no true Faith. A
temporary Faith, is not the Faith 1 of God's elect, or that Faith that is more precious than
Gold, &c.
Quest. How may a man know true Faith from that which is common, and mere
counterfeit ? .
Answ. 1. There is in that person, who savingly believes in Christ, a true knowledge ot
God, and of Jesus Christ, the true Saviour : it takes hold on the right object. " Dost thou
BOOK IV.] FAITH MOBE PRECIOUS THAN GOLD. >' 615
believe on the Son of God ? Who is he, Lord ?" &c., John ix. 24, and 35, 36. " How
shall they believe on him whom they have not heard ?" Rom. x. 14. .">'
2. There must be a true knowledge of, and a free and full assent and consent to
the truth of that which is contained in the holy scriptures, concerning God, Christ, and
salvation, and all other essential principles of true religion. ,Ii is not enough to believe
as the Church believes, as some ignorantly teach and affirm:
3. He that hath obtained true Faith, hath had his understanding enlightened, to see
what his state and condition was by nature ; he hath been under humiliation for sin, Acts
ii. 37, 2 Cor. vii. 9 12.
4. He seeth also, that all his own righteousness will avail him nothing in point of
justification and acceptation with God. Without Christ, his prayers, tears, reading, hear-
ing, and alms-deeds, will not save him. To trust to any of these, he sees is the way to
make faith void. The Jews built upon this foundation, and thereby missed of salvation,
Bom. iii- 8, and x. 23.
5. There is in that soul where true Faith is wrought, or where the seed of it is
sowed, a desire after Christ, not simply after his merits, but also after union, and in-
timate acquaintance with him. " Yea, doubtless, I account all things but loss, for the
excellency of the knowledge of Jesus Christ, my Lord ; for whom I have suffered the loss
of all things, and do account them but dung, that I may win Christ," &c., Phil. iii. 8.
A true enlightened soul, looks first to Christ's person, as being affected with his beauty,
and sweetness of his love ; and then to the goods and riches he possesseth : as a woman
newly married, looks first to her husband, and then to the inheritance, or else is little
better than an harlot.
6. But did I say, a desire after Christ? Be not mistaken, to think that every de-
sire after him is a sign of true Faith. (1.) It is a fervent desire ; such desire him
more than all the world. That soul pants after him, and union with him, more than
after heavenly glory. It greatly endears Christ to the soul. " He is the chiefest
of ten thousand," Cant. v. 10, Psal. Ixxiii. 25. (2.) It is such a desire, as in a hungry
man, nothing will satisfy him but bread ; so nothing will satisfy a true believer, but Christ,
the Bread of life.
7. If a man hath true Faith, he knoweth the time when he was without it ; he know-
eth he was once blind, and without God and Christ. I will not say, he knows the very
instant when God wrought it in his soul ; but he can say with the man whose eyes Christ
opened, " Whereas I was blind, I now see," John ix. 25.
8. And not only so, but he knows the way and means by which he obtained it, viz.,
either by hearing, or reading, or meditating on the Word of God ; either in the free
tender of Christ to sinners in general, or to dejected, burthened, and heavy-laden sinners,
in particular.
9. Faith is usually obtained of God in a constant and laborious seeking and crying to
him for it. What pains hath it cost you, sirs ? Precious Faith is not easily attained to.
What conflicts have you found within ? Satan ever makes strong resistance, there is no-
thing he strives to obstruct or hinder more.
10. . What love to God hath thy Faith wrought in thee ? True Faith works by
love. " Mary believed, and loved much."
11. Hath thy Faith purified thy heart ? Hast thon seen its horrid filth and pollution?'
And dost thou long after purity ? not onty to have thy sins pardoned, but also purged
a way, and the power and dominion thereof destroyed ?
12. What alteration in the course of thy life hath Faith wrought? Faith made
Jordan go back. There is a turning the whole man to God, a glorious change in
every faculty, in heart, and also in life. " Half my goods," saith Zaccheus, " I give to
the poor," Luke xix. 8. And in the Acts it is said, " Those that used unlawful arts,
turned their books," Acts xix. 19. " If any man be in Christ, he is a new creature," 2
Cor. v. 17.
13. Faith leads the soul to receive Christ in all his offices, not only as a Saviour, but
also as a Sovereign : not only as a Priest, to die, and appease the wrath of God for us,
but also as a prince, to rule and reign in us.
14. What obedience therefore flows from thy Faith ? Dost thou boldly and visibly pro-
less Jesus Christ, following him whithersoever he goeth ; not closing in with one of his
Precepts only, but obeying all of them from thy heart, which thou art convinced of, and
lowest to be thy duty. " Then shall I not be ashamed, when I have respect to all thy
commandments," Psal. cxix. 6.
616 FAITH MORE PRECIOUS THAN GOLD. [BOOK Jy,
15. What .peace hath Faith brought to thy soul ? " Being justified, by Faith we have
peace with God, through our Lord Jesus Christ," Horn. v. 1.
Secondly, From '.what hath been noted we may infer, there is an absolute necessity O f
Faith,
1. In respect of Gospel-revelation. " Without Faith it is impossible to please God,"
Heb. xi. 6.
2. There is no salvation without it, Rom. iii. 26. Thou must be beholden to another
for a righteousness, because thou hast broken the law, that pronounceth the curse against
thee ; thou hast none of thy own that will be accepted in the sight of God. " He that
believeth not shall be damned." " Unless that ye believe that I am he, ye shall die in
your sins," John viii. 24. '
3. There is a necessity of Faith, because all boasting is excluded. God's design in our
salvation is, wholly to exalt his own free grace. It is of Christ's procurement, and thou
must go unto him for it, or go without it.
.. Thirdly ; If faith be much more precious than Gold, then labour for it above Gold ;
be not contented with a little of it, but wisely provide yourselves with good store. Grow
in Faith, get a strong Faith.
Quest. Will not a small or weak Faith save us, as well as a strong ?
Answ. Yea, if it be of the right kind, though never so small, the person that hath it,
is as fully justified, as if he had the greatest degree and measure of it. Yet it con-
cerns thee to get a strong Faith, for these reasons following:
1. Because thou mayest meet with strong assaults and temptations from Satan, and
thou hast no way to resist him but by the shield of Faith, and it may be a little
Faith will not be sufficient to withstand those exercises and assaults thou mayest meet
with.
2. Because God expects much Faith of those he hath afforded much means unto : "I
looked that it should bring forth grapes," Isa. v. 4 ; God looks for fruit, answerable to the
cost and charge he hath been at with a people, or a particular person.
3. Because God may bring you into such a condition, that you may have nothing else
to live upon, " The fig-tree shall not blossom, neither fruit be in the vines," &c., Hat.
iii. 17. That is a time for the saints to live by faith ; and if their faith be small, what
will they do then ?
4. Because as thy Faith is more or less, so will thy inward peace and joy be in Christ
Jesus. He that hath but a small degree of faith, is often at the foot of the hill, and under
doubtings and becloudings in his own spirit.
5. Because such as have but little faith, will find the way to heaven harder, and more
difficult, than they who have much of it, or are strong in Faith. Weak folks are hard
put to it to get up a high bill.
6. Because it is a strong Faith that glorifies God most, as it appears in respect of
Abraham. " He being not weak in Faith, considered not his own body being dead He
staggered not through unbelief, but was strong in Faith, giving glory to God," Rom. iv.
19, 20.
Quest. But what is the cause that some Christians are so weak in Faith ?
Answ. 1. Some are but just brought forth, lately converted, they are like new-horn
babes : can you expect a child in a cradle, should be as strong as such as are twenty or
thirty years old ?
2. Perhaps some have but little Faith, because they want the means of it, which others
have ; it may be they have more law preached to them than Gospel, more terror from
Sinai, than joy from Mount Zion.
3. Again, some may be weak in Faith, because they pore more upon their
inward corruptions, than they meditate on Christ's righteousness, more on their own e
ness, than on Christ's fulness. They see their debts, but have not their eyes upon their
Surety, who hath discharged and blotted all out.
4. Others may have little Faith, because they do not improve that which they have,
they are not industrious traders, they do not labour after, and cry to God for more Faith-
The way to grow rich, is to be diligent. " Lord, increase our Faith."
5. Some have no more Faith, because they give way to temptations, and let then'
inward corruptions too much prevail. Weeds will hinder the growth of precious
BOOK IV-] FAITH MORE PHECIOUS THAN GOLD. 017
,
flowers : self-love, worldly pleasure, pride, and passion, clioke and obstruct its growth.
Faith is a tender herb.
6. Perhaps Christians have no more, because they mind not those precious grounds and
encouragements, which God in his mercy hath offered for the increase, strengthening, and
growing of Faith.
Quest. How may I know a weak Faith from a strong?
Answ. 1. A weak Christian, one weak in Faith, looks more within than without, grounds
more on the good desires and heavenliness of his affections, than the covenant and promise
of God: now a strong Christian looks to Christ. " Because I live, ye shall live also,"
John xiv. 19. It is not because my affections live, my obedience lives, or I have life, in
obedience, or performance of external duties, but because Christ lives, " by whom I live,"
Gal. ii. 20.
2. A weak Christian consults more the power of the enemy, than he doth the strength
of God, Christ, and the Holy Spirit ; and is much acted by sense, in respect of means, how
this or that should be done : " Can God furnish a table in the wilderness ?" Psal. Ixxviii.
19. But a strong saint believes in hope against hope ; a strong Faith takes up in the
power, grace, and sufficiency of God : " The Lord is on my side, I will not fear what man
can do unto me," Psal. cxviii. 6.
3. A weak Faith grows weaker and weaker, and ready to let go its hold at every dis-
couragement. If a corruption or temptation prevail, all his hope of heaven is almost gone
presently. Thus it was with Peter, " Help, Lord, I perish." But strong Faith is rather
strengthened thereby ; as appears by the woman of Canaan. You may judge of a strong
Faith by its power over the enemy. " I have written unto you, yoxmg men, because you
are strong, and the Word of God abideth in you, and you have overcome the wicked one,"
Uohnij. 14.'
4. A weak Faith is much for doing, that so he may have peace and comfort with-
in: "What must I do," &c., Acts xvi. 30. And as- his obedience to God is kept up, so
is his comfort ; not but that great peace is to them that keep the law, and that are found
in the way of obedience. But a strong Faith, in all it doth, is kept up by Christ's doing,
l>y Christ's obedience; he sees his acceptation comes in through the Lord Jesus' under-
taking for.him.
5. A weak Faith is subject to rest too much upon the means, and outward ordinances.
He performs duty, and is found in the appointments of Christ, because of the fat and sweet
of them, or some present comforts of the Spirit in the performance of them, rather than
because commanded of God, and to manifest his obedience and subjection unto him ; and
if he meet not with his expectation, he is ready presently to faint, and be discouraged, and
concludes the ordinances do not belong to him, or he is not a converted person, &c., or
else thinks wholly to neglect them for time to come.
6. A weak believer is ready to judge of his justification, by his inward sanctification.
When he finds eminent power over sin, then he begins to conclude he may be in a saved
state; though I do not say, that a man is actually justified, before he may be in some
measure or degree made holy ; where the one is, the other will follow, as the effect the
cause.
Quest. How may a weak Faith or hand be strengthened, and feeble knees confirmed ?
Answ. 1. Consider a . weak Faith is precious, a little gold is gold, a little water is wa-
ter : thou art a believer, though thou art but a weak believer.
2- A weak Faith, being true, may in time prove strong, and grow to be a great Faith.
3. Though thou hast but a weak Faith, it will save ; doubtless some weak eyes beheld
e brazen serpent, and were healed.
. 4- Weak Faith, if it be true, shall never fail totally, nor be taken away : He that
*s the author of it, will likewise be the finisher. " Being confident of this very thing,
tnat h e tllat ^3^ f^g^ a g OOC i wor k j u y OU , will perform it to the day of Jesus Christ,"
i. 6.
i K
618 HOPE COMPARED TO AN HELMET. [BOOK
HOPE COMPAKED TO AN HELMET.
" And take the Helmet of Salvation," &c. Eph. vi. 17.
" And for an Helmet, the Hope of Salvation," I Thess. v. 8.
AN Helmet is a piece of armour for the head, commonly called a head- piece.
Hope, the Word is derived from nirr Havah, which signifieth to expect or wait ; and it
notes a very vehement intention hoth of body and mind, in waiting, expecting, or hoping;
when a man waits, as it were, stretching forth his spirit or his mind, putting himself out
exceedingly to hope or wait for a thing.
Hope is a divine and supernatural grace or fruit of the Holy Spirit, and may be thus
described :
First, It is a patient and well-grounded expectation of whatsoever God hath promised.
God is the Author of it, called the Hope of Israel, and the God of Hope. The believer
is the subject of this Hope. The Object, in a strict sense, is God, who comprehends all
the good that saints dwell in the Faith and expectation of: " what wait I for? my Hope
is in thee ," in a large sense, it is the good of promise not in hand, or already accomplished,
but to be performed hereafter : " Hope that is seen, is not Hope ; for what a man seeth,
why doth he yet Hope for it ?" Born. viii. 24. Futurity is intrinsical to Hope's object, and
distinguished it from Faith, which gives a present being to the promise, and is iXirtfyp.tm
vrrorixa-is, " the substance of things hoped for," Heb. xi.'l. The good of the promise hath
a kind of substance by Faith in the soul ; it is in heaven, as it were, in an interview ; it
brings the Christian and heaven together, as if he were there already. *
Why Hope is compared to an Helmet, will appear in the following parallel.
METAPHOR. PARALLEL.
I. The Helmet defends the I. Hope of heaven defends the principal
head, that eminent part of parts and faculties of the soul, from
the body, from the dint of bullet or the dangerous assaults of sin and Satan, particu-
sword. larly the judgment, which most expositors un-
derstand is intended by the head. What avails
that faith which men have, without a well-grounded- Hope of future life ? Devils have a
kind of faith, they believe, but"" have no Hope. Faith eyes the promises ; and Hope pre-
serves the soul from Satan's wounds, keeping it in a faithful and steadfast expectation of the
fulfilling of them : by which means a saint is helped cheerfully to suffer the loss of all other
things ; and that in judgment, hoping it will be made up again to him in another world :
like as Hope causeth the husbandman to cast his choice and precious seed into the earth:
" He that plougheth, plougheth in hope," 1 Cor. ix. 10; he hopes for a greater increase at
harvest. So a merchant ventures much treasures at sea, as far as the Indies, in Hope ; for
had he not good Hopes of advantageous returns, all would account him a fool so to do.
II. The Helmet maketh a soldier II. In like manner, Hope of heaven makes
fearless, and very courageous in the a saint very courageous for Christ, and his bles-
day of battle, for if his head and sed interest. " Hope maketh not ashamed," Bom-
heart be well defended, he is in no v. 5. It is the Hope of heaven, that causeth saints
great danger of his life. to endure afflictions and persecutions with patience,
and not to fear the faces of their enemies : fo r
if the judgment, will, affection, and conscience of a believer be preserved from the
mortal wounds of the adversary, he is safe, and out of danger, which is all done
by this part of the Christian's armour. How confidently and daringly did Goliath
come forth against Israel, with his Helmet of brass, and other furniture, as if he had
been so enclosed in his armour, that it was impossible for any one to prevail against
him. This made him carry his crest so high, and to defy a whole host. Though
he was mistaken in his armour, yet here is an Helmet, &c., that whosoever wears it
shall never be put to shame for his holy boasting. God himself allows him so to do, ana
will bear him out in the rejoicing of his Hope. " They shall not be ashamed that wait for
me." Therefore, saith David, " Though an host shall encamp against me, my heart shall
BOOK IV.]
HOPE. COMPABED TO AN HELMET.
619
not fear," &e, " My head shall be lifted above mine enemies," Isa. xlix. 23, Psal. xxvii. 3.
things make the head hang down, fear and shame ; now hope easeth the Christian's
heart of both these, and so forbids him to give any sign of a desponding mind, by a de-
jected countenance, in the worst of times : " When these things come^to pass, then lift up
your heads, for your redemption draweth nigh," Luke xxi. 28.
METAPHOR.
PARALLEL.
HI. An Helmet tends to the III. A well-grounded hope of salvation, and
complete harnessing and setting out of victory against the enemy, tends to the com-
of a soldier, to meet his enemy,
by which means he is terrible to
behold, as experience shows ; for
how fierce doth an army of sol-
diers look, when armed cap-a-pie ?
plete harnessing, or fitting out of every true Chris-
tian, to meet and encounter with the adversary,
by which means also they are said to be as terri-
ble as an army with banners, which Mr. Ains-
worth applies to this armour. " The weapons of our
And especially the head-piece tends warfare are not carnal, but mighty through God, to
\todo it. Many have been struck the pulling down of strong-holds," &c. 2 Cor. x. 4.
with great trembling, by beholding Israel being completely furnished with armour of
an army of soldiers with Helmets proof, who were a people saved by the Lord, the
oa. shield of their Hope, and who was the sword of
their excellency, God hereby put the fear and
dread of them upon all the nations under the whole heavens ; who heard the fame of them,
and trembled not ? Deut. ii. 2. " The people heard, and were afraid ; sorrow took hold
on the inhabitants of Palestina. The dukes of Edom were amazed ; the mighty men of
Moab, trembling took hold upon them. All the inhabitants of Canaan melted away, and
dread fell upon them," Exod. xv. 14, 15, 16, Psal. xlviii. 5, 6. And thus will it be again,
when God brings forth the sons of Zion against the sons of Greece, every way completely
armed, with shield and Helmet, as an " Army with banners," Zech, ix. 1 B.
IV. So Hope, the Helmet of salvation, must
be taken by every true Christian, and never laid
aside, until the field be won, and all the enemies
subdued. Hence saith the apostle," Gird up the
loins of your minds, be sober, and Hope to the end,
for the grace that shall be brought unto you at the
revelation of Jesus Christ," 1 Pet. i. 13. " Now
abideth faith, Hope, and charity," 1 Cor. xiii. 13.
" We desire every one of you to show the same
diligence, to the full assurance of Hope, unto the
end," Heb. vi. 11,12.
V. So a soldier of Jesus Christ, having the
plete armour on, (as the having whole Christian armour on, is ready for any ser-
pn the helmet doth import, because vice or suffering for his captain, and waits but
it is usually the last piece of armour for the word of command, and he adventures
defensive that is put on) is ready forth as Abraham did, not knowing whither he
went. Hope of salvation particularly maketh a
man very active ; it is called a lively Hope ; more
is expected from him, than from one that is hope-
less. Alas ! he goes on without any heart, that
hath no grounded Hope of heaven, and the
more is expected from him, blessed enjoyment of God and Christ for ever.
than from one that is unarmed.
IV. An Helmet, as well as other
pieces of armour, must not be put
off, or laid aside, until the battle
be over. There are some instru-
ments and engines used in war,
that are made use of but now' and
then; but the shield, breast-plate,
and Helmet, &c., are necessary con-
tinually, when arms are employed.
V. A soldier, that hath his com-
for service, when the captain com-
mands him forth ; and from hence
he is animated, and becomes very
diligent, and doth great execution
oftentimes upou the enemy ; yea,
METAPHOR.
An Helmet which men use in
hath been, may be pierced
through, to the loss of the life of the
soldier that hath it on.
An Helmet used in war
DISPARITY.
I. But this spiritual Helmet, called the Hope
of salvation, which hath God, and all good both
here and hereafter, for its object, against this
there can be no assault made, nor force of weapon
used to the endangering of the life of the soul.
II. But a well-grounded Hope, the Helmet of
amongst men, though it may pre- salvation, doth wonderfully preserve the con-
4 K. 2
620 HOPE COML'AEED TO AN ANCHOR. [BOOK ly.
METAPHOR. DISPARITY.
serve the head from clanger, yet it science, as well as the judgment, from being cor-
cannot preserve the breast, but that ruptecl by the wounds of error, and rotten pri u .
may be wounded by* sword or dart, ciples, carried on by the cunning craftiness of men,
whereby they lie in wait to deceive.
III. Men may have Helmets on, III. But he that engageth in this spiritual ar-
and yet notwithstanding lose the mour, of which the Helmet is a part, " Having on
day, be overcome, and fly before the whole armour of God," Eph.vi., doth not only
their enemies, with shame and dis- make a Christian to withstand the enemy, but
grace. also to stand against any assault. " Hope of sal-
vation maketh not ashamed," Rom. v. 5.
INFERENCES.
I. From hence you may perceive, how exceeding useful Hope is to all true Christians,
in their spiritual warfare with the enemies of- the soul.
IX. It shows that a Christian's life is a life of Hope or expectation : the promises of
God are not presently accomplished ; he seems to stay long, ere he makes good what lie
hath engaged to give to them.
HI. And though he stay long before he performs his promises to us, yet they shall be
accomplished at last, in the best time, to the eternal joy of our hearts. " Hope deferred
makes the heart sick, but when it comes, it is a tree of life." "The vision is for an ap-
pointed time, but at the end it shall speak, and not lie," &c.
IV. That though God stay long before he performs his word and promises, yet it is our
duty to wait patiently till it be fulfilled. " Wait for it, because it shall surely eome," &c.
V. That Hope pacifies and quiets the soul of a believer, till the promises be accom-
plished and fulfilled.
It may also serve to caution every Christian to take heed he does not take a counter-
feit Helmet. There is a Hope that will prove like a spider's web. Though a true and lively
Hope maketh not ashamed, yet some men will one day be ashamed of their Hope, &c. See
Hope the Anchor of the Soul.
HOPE COMPARED TO AN ANCHOR.
" Which Hope we have as the Anchor of the Soul, both sure and steadfast," &c., Heb. vi. 19.
HOPE is not only compared to an Helmet, but also to an Anchor, as the Soul is compared
to a ship, which metaphor is opened under its proper head.
Quest. What is this Hope that is called the Anchor of the soul ?
Answ. I. Negatively. It is not a Hope of being rich, great, and mighty in the world.
They esteem not things below at such a rate, as to make them their Hope. " If I
have made gold my Hope, or have said to the fine gold., thou art my confidence," &c.,
Job xxxi. 24. Gold is put here, by a synecdoche of the part for the whole, for all earthly
things ; so that whereas Job saith, " If I have made gold my Hope," his meaning is, if I
have made any good things on earth my Hope.
There is great difference, saith Mr. Caryl, between hoping for gold, and making gold
our Hope : we may hope for worldly good things, but we must not make any thing of this
life our Hope. And further he saith,
To make gold, either gotten, or to be gotten, our Hope, implies these four things :
1. An high estimation of it, as that which can do great things for us, or stand us instead,
beyond any other thing, to make us happy.
2. A longing desire after it. There is always so much desire of that we hope for, that
the thing hoped for is sometimes expressed by the desire. Hope- deferred maketh the
heart sick; but when the desire," that is, the thing hoped for, " cometh, it is a tree of
life," .Prov. xiii. 12.
3. Utmost and unwearied endeavours to obtain it. That which a man makes his
Hope, he will make his work, and never ceaseth working till' he hath attained it, or is
convinced there is no possibility of attaining it.
BOOK IV.]
HOPE COMPARED TO AN ANCHOB.
621
4 To make gold our hope, implieth much trouble and anxiety of mind, when
once we see our endeavours ineffectual and unsuccessful about the attaining of it. " If
Hope deferred make the heart sick/' as was hinted before, then when Hope dies, or
as Zophar speaks, Job xi. 20, is as the giving up of the ghost," the heart must needs
die too.
2, It is not hope of length of days : " If I wait, the grave is my house," &c.
But then, 2. Positively, it is a patient and well grounded expectation of the accom-
plishment of what God hath promised. Faith sees the promise, and beholds it though
afar off: " Abraham saw my day," saith Christ: but then in comes Hope, and keeps the
soul alive, in a well-grounded expectation of the fulfilling and accomplishment of it.
See the description of it where faith is compared to an Helmet.
Why hope is compared to an Anchor, may appear by what followeth.
METAPHOR.
I. An Anchor is a good stay
and security to a ship in a storm.
What would the mariner do, had he
not an Anchor to cast out of the ship,
when he is in danger of rocks and
sands ?
II. An Anchor takes hold of some
thing which is out of sight.
III. An Anchor, when it takes
hold of a rock, or firm ground,
fastens and stays a ship more stea-
dily, preserving it from suffering
shipwreck.
IV. An Anchor would be of no
use without the cable to which it is
fastened.
V. An Anchor, that it may be of
advantage to a ship, requires skill
rightly to cast it.
PARALLEL.
I. So hope in God, through Christ, is a most
excellent stay for the soul of a believer, in
a day of trouble and persecution. " They suffered
joyfully the spoiling of their goods, knowing in them-
selves, they had in heaven a better and enduring
substance," Heb.x. 34. "We are saved by Hope,"
&c. It stays the soul, as an Anchor does the ship,
II. So Hope, the Anchor of the soul, takes
hold of something which is not seen with carnal
eyes, which is within the veil, &c.
III. So Hope, the Anchor of the soul, taking
hold of Christ, who is called a Kock, stays the
soul in a perilous time most firm and steadily, so
that it is safe from spiritual shipwreck.
IV. So Hope without faith is of no use, nor
can avail the soul any thing in time of need ; those
two graces always co-operate, and work together
for the help and succour of a believer.
V. Hope, the Anchor of the soul, must be
rightly cast, or else it will not profit a saint any
thing in the day of trouble. It must be " Cast
within the veil, whither the Forerunner is for us
entered, even Jesus," &c., Heb. vi. 19, 20.
METAPHOR.
I. An Anchor is cast down into
the sea, river, &c.
II. An Anchor may let go its
bold, or be broken, and so become
useless to a ship, by which means
the ship may be lost.
DISPARITY.
I. Hope, the Anchor of the soul, is cast up-
ward ; the saint's Hope is in heaven.
II. Hope, the Anchor of the soul, is both
sure and steadfast ; hence it is said, '* Hope maketh
not ashamed." If their Hope was not firm, or
were there any danger of its being lost or broken,
the saints of God were in a sad condition, and
they might turn away with their faces ashamed. If their Hope should fail them, they
"Would have no refuge left. If Hope hold, all holds: but if Hope begone, all is gone.
Neither is it to be thought, that the Hope of holy Job, Heman, and others, who in
trouble spake of their " Hope being gone, and perished from the Lord," was indeed
utterly lost and perished, but that it was only so in their own apprehension, they being in
great depths of despondency, and under sad desertion of spirit. Like as the Church
was, when she said, " My God hath forsaken me, my God hath forgotten me;" which God
himself graciously answers, it was not so, nor could be so. A saint's standing in Christ
isfirm ; the covenant is ordered in all things, and sure. But to confirm this glorious truth,
au d make it yet more clear, and that I may leave no room for an objection, that Hope
13 both sure and steadfast, &c., consider the many strong bars that are cemented together,
as so many bars of iron, hammered by the Spirit, to the making of this blessed Anchor of
th e soul both sure and steadfast.
622 HOPE COMPARED TO AN ANCHOR. [BOOK IV.
First, The love of God is a sure ground of the saint's Hope. " I have loved thee
with an everlasting love," &c., Jer. xxxi. 3. " If his children forsake my law, and walk
not in my judgments ; if they break my statutes, and keep not my commandments : then
will I visit their transgressions with the rod, and their iniquity with stripes. Nevertheless
my loving- kindness will I not utterly take from him, nor suffer my faithfulness to fail : my
covenant will I not break, nor alter the thing which is gone out of my lips," Psal. Ixxxix.
30 34. " The Lord thy God in the midst of thee is mighty; he will save, he will re-
joice over thee with joy, he will rest in his love, he will joy over thee with singing,"
Zeph. iii. 17. " I am persuaded, that neither death, nor life, nor angels, nor princi-
palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor
any other creature, shall be able to separate us from the love of God, which is in Christ
Jesus our Lord," Eom. viii. 38, 39. If the love of God he from everlasting to ever-
lasting to them that fear him ; if he rest in his love ; if he will not remove his loving-
kindness from them, notwithstanding their sins and infirmities ; if nothing can separate
them from the love of God, which is in Christ Jesus our Lord ; then the Hope that believers
have in God is both sure and steadfast.
Secondly, God hath chosen, elected, and predestinated believers in Christ unto eter-
nal life. " For whom he did foreknow, he also did predestinate, to be conformed to the
image of his Son. Moreover, whom he did predestinate, them he also called ; and whom
he called, them he also justified ; and whom he justified, them he also glorified," Kora. viii.
29, 30. The same persons that are predestinated, are called ; and the very same that
are called, are justified ; and the very same who are justified, are, or shall be glorified :
therefore the Hope that believers have, is both sure and steadfast.
Thirdly, Christ's death is a sure ground of Hope. " Who is he that condemneth ?
It is Christ that died." " I lay down my life for my sheep." Christ in an especial manner
laid down his life for those which the Father gave to him, with an absolute purpose and
intention eternally to save them : and he shall not lose his purchase, nor miss of the
merit of his most precious blood; therefore the saint's Hope is both sure and stead-
fast.
Fourthly, Christ's resurrection is a sure ground of Hope. Christ rose again from
the dead, to justify all those who truly believe in him. " Who shall condemn ? It is Christ
that died, yea, rather that is risen again." "Who was delivered for our offences, and was
raised again for our justification," Rom. viii. 34, iv. 25. Thus Christ, by his resurrection,
doth actually justify all that believe in him ; therefore the saint's Hope is both sure and
steadfast.
Fifthly, The intercession of Christ is a sure ground of Hope. " Who is he that con-
demneth ? It is Christ that died, yea, rather that is risen again, who is even at the right-
hand of God, who also maketh intercession for us," Heb. vii. 25, " Seeing he ever liveth
to make intercession for us." " Father, I will that those also whom thou hast given me,
be with me where I am," &c., John xvii. 24. " I have prayed for thee, that thy faith fail
not," Luke xxii. 32, I John ii. 1, 2, " If any man sin, we have an Advocate with the
Father, Jesus Christ the righteous." Christ prays the Father, that all his children may
be kept from falling, that their faith fail not, that they may have their sins pardoned,
and may be where he is, &c. And he is always heard and answered by the Father :
" I know thou hearest me always." Therefore the saint's Hope is both sure and steadfast.
Sixthly, The covenant of grace is a sure ground of Hope. " Although my house
be not so with God, yet he hath made with me an everlasting covenant, ordered in all things,
and sure ; for this is all my salvation, and desire, though he make it not to grow," 2 Sam-
xxiii. 5. " For the mountains shall depart, and the hills be removed ; but my kindness
shall not depart from thee, neither shall the covenant of my peace be removed, saith the
Lord that hath mercy upon thee," Isa. liv. 10. The covenant stands in Christ, it was
made in him, be undertook to perform the conditions of it by his Spirit, in behalf of
all true believers, as their Surety. We stand not in Christ in the new covenant, as
we stood in Adam, in the old. Adam was a person, that might, or might not stand,
it was in his own power to stand or fall ; but the covenant of grace is more firm and
sure in many respects, especially in regard of the excellency, power, ability, and
immutability of Jesus Christ, who as the second Adam, and public person, hath
undertaken for all his seed. If our standing was in the new covenant, as Adam's was
in the old, doubtless we should not continue in our steadfastness one moment; for if
he was overcome by Satan, that had no evil or depraved nature in him, for Satan to
BOOK IV.] HOPE COMPARED TO AN ANCHOR. 623
fasten a temptation upon, how should we escape him, that have such a body of sin and
death in us, even the seed or root of all corruption, our hearts being like tinder, ready to
take with every spark of the devil's kindling. " I will make an everlasting covenant with
them, that I will not turn away from them, to do them good : but I will put my fear into
their hearts, that they shall not depart from me," Jer. xxxii. 40. As God will not turn
away from us, so he will not suffer us to depart from him. This is not like the covenant
he first made. Therefore the saint's Hope of salvation is both sure and steadfast, an
Anchor that will hold, and cannot be broken.
Seventhly, The fulness of grace which is treasured up in Christ for believers, is a sure
ground of Hope. " It pleased the Father, that in Mm should all fulness dwell," Col. i.
19. " And of his fulness have we all received, and grace for grace," John. i. 16. Hence
it is that all the wants of believers are supplied: " But my God shall supply all your
needs, according to his riches in glory by Christ Jesus," Phil. iv. 19. Insomuch that
whenever any, though the meanest and weakest saint, is in need of support or help, in
time of great and imminent danger, he may not only have supply in one respect, but a
full and complete supply in all respects, answerable to the various exercises that believers
meet with in their Christian course, to the end they may not miscarry, or suffer ship-
wreck ; for that in Christ they have a fulness of wisdom to instruct and counsel them, a
famess of love and care to guide them, a fulness of power and strength to hold them up,
that they may be safe, and to stay them from sinking, as he did Peter, who, when under
the fear of miscarrying, cries out to Christ for help ; a fulness of pity and compassion, to
commiserate them in all their distresses ; and a fulness of grace and mercy, to
pardon and fully blot out all their sins and failings, and be with them in all their
sorrows and sufferings. Therefore the saint's Hope of salvation is both sure and
steadfast.
Eighthly, The mercy of God is a sure ground of Hope. If the mercy of God
can fail, the saint's Anchor may fail ; but the mercy of God endureth for ever. " Be-
hold, the eye of the Lord is upon them that fear him, upon them that Hope in his mercy,"
Psal. xxxiii. 18. " I trust in the mercy of God for ever and ever," Psal. lii. 8. " Where
is the sounding of thy bowels, and thy mercies towards me ? Are they restrained ?"
Isa. Ixiii. 15. The saints of God, as appears from hence, trust in the mercy of God, and
that endureth for ever and ever. His bowels to his people can never fail. " Can a
woman forget her sucking child, that she should not have compassion on the son of her
womb ? Yea, she may, but I will not forget thee." Therefore the saint's Hope is both
sure and steadfast.
Ninthly, The promise and oath of God are a sure ground of hope. " For men
verily swear by the greater, and an oath for confirmation is to them an end of all strife.
Wherein God willing more abundantly to show unto the heirs of promise, the immutability
of his counsel, confirmed it by an oath : that by two immutable things, in which it was
impossible for God to lie, we might have strong consolation, who have fled for refuge, to
lay hold upon the Hope set before us : which Hope we have as an Anchor of the soul, both
sure and steadfast," Heb. vi. 16, 17, 18, 19. " In Hope of eternal life, which God that
cannot lie promised, before the world began," Tit. i. 2. " As God hath said, I will dwell
in them, and walk in them, and I will be their God, and they shall be my people," 2 Cor.
vi. 16. If the promise and oath of God be not enough to assure believers of their
safe and firm standing in Christ, and of their assurance of heaven, nothing is. Therefore
the saint's Hope is both sure and steadfast.
Tenthly, That relation which believers stand in unto God, is a sure ground of Hope.
He is the Father, and they are his dear children ; he is their Husband, they his spouse :
will a dear father suffer his dear children to perish, and be torn in pieces, if he hath
power to help ? Or the dear husband his dear wife ? The love of God to his saints
exceeds the love and pity of either father, or husband ; therefore Hope, the Anchor of the
s ul, is both sure and steadfast.
Eleventhly, The power of God is a sure ground of Hope. " My sheep hear my
voice, and follow me, and I give them eternal life, and they shall never perish, neither
shall any pluck them out of niyhand. My Father that gave them me is greater than all,
and none is able to pluck them out of my Father's hand." John x. 27, 28, 29. " Who are
Jb'.ky tlle power of God, through faith, unto salvation." If the power of God be
sufficient to keep believers from falling, and preserve them to his heavenly kingdom,
then their Hope is both sure and steadfast.
624 HOPE COMPARED TO AN ANCHOR. [BOOK IV.
Obj. But it is through faith they stand, and their faith may fail ?
Ans. Christ, as I showed before, hath prayed, that their faith fail not ; and besides
he is the Author, Increaser, and Finisher of it. " He that hath begun a good work in
you, will perform it unto the day of Christ," Phil. i. 6.
Twelfthly, Kegene ration is a sure ground of Hope. " That which is born of the
flesh, is flesh; that which is born of the Spirit is Spirit," John iii. 6. " Being born
again, not of .corruptible seed, but of incorruptible," &c., 1 Pet. i. 23. Such as is the
seed, such is the product of it : the seed being immortal, by which the saints are re-
generated ; sure this may be sure ground of Hope, that they shall not perish. There is
in them an holy and divine principle, so that they cannot sin unto death, or lose eternal
life.
Let us now put all -these together, and then doubtless we shall conclude, that the saint's
Hope of heaven is no fancy, but like an Anchor that is both sure and steadfast.
INFERENCES.
FIRST, examine yourselves, what Hope you have ; there is a false Hope, as well as a
true. What is the ground of thy Hope ?
1. Some ground their Hope of heaven upon outward prosperity. This is the world-
ling's Hope. They conclude God loves them, and will give heaven to them, because he
hath given them so much of the earth, not remembering, that God gives some men their
portion in this life: " Remember, son, thou in thy lifetime receivedst thy good things,"
&c., Luke xvi. 25.
.2. Some ground their Hopes of heaven upon civility, and external righteousness ; they
live sober and honest lives, and are not guilty of any gross sins. This is the moral man's
Hope, the Pharisee's, the young man's in the Gospel ; the foolish virgins had this Hope,
and yet lost heaven.
3. Some ground their Hopes of heaven upon the merit? of their own works. This is
the Papist's Hope ; for though they place some Hope in Christ, yet they put confidence in
th eir own works. Now this is to east Anchor on the sands. First ; that which merits
must be our own ; but none of our good works are our own. They are our own subjective,
because wrought in us, and they are ours in regard of the benefit of them; but in respect
of the original they are none of ours, they are the fruits of the Spirit ; it is God hath
wrought all our works in us. Secondly ; they must be complete and perfect, or not meri-
torious : but the best works performed by us are both impure and imperfect, more dross
than gold. Thirdly ; that which merits must not be due upon any other account ; paying
debts is not meritorious : now there is nothing that we do, or can do, but it is due, it is a
debt we owe to God; we owe him all we have, are, or can perform : therefore saith Christ,
" When you have done all, say, you are unprofitable servants."
Secondly, It shows, that the Hope of believers is a glorious Hope, the apostle saith, a
blessed Hope, that is the stay or Anchor of the soul, &c., Tit. ii. 13.
Thirdly, All those that have not this precious grace, are at present in a Hopeless
condition.
Quest. How may a man know whether he hath a true and well-grounded Hope ?
Answ. 1. If thou hast a lively Hope, thou art born again ; the new birth entitles to a
new Hope. What Hope can a man have of heaven, if he be not converted ? " Unless a
man be born again, he cannot see the kingdom of God," 1 Pet. i. 3, John iii. 3.
2. A true and well grounded Hope is attended with a train of other graces.
" Tribulation worketh patienee, and patience experience, and experience Hope, and Hope
maketh not ashamed, why ? because the love of God is shed abroad in our hearts by the
Holy Ghost," Rom. v. 3, 4, 5. Those that have the grace of Hope have the graces of
faith and love, and all other fruits of the Spirit, more or less, in them.
3. Hope purifies the heart . " He that hath this Hope in him, purifieth himself, even
as he is pure," 1 John iii. 3. If thou hast an unsanctified heart never boast of thy Hope ;
it makes not only the heart holy, but the life also.
4. Hope of salvation is grounded upon the promises of God. The promises give in-
terest, and upon interest ariseth Hope ; therefore he that hath not taken hold of God's
promise by faith, is destitute of Hope, the Anchor of the soul. " Eemember thy word
unto thy servant, upon which thou hast caused me to Hope," Psal. cxix. 49.
BOOK IV.]
LOVE COMPARED TO GOALS AND FLAMES OF FIRE.
625
5. Hope , keeps the soul in a steady and sure expectation of the good promises,
under affliction and sufferings ; a saint is hereby stayed and quieted, whilst he is exposed
to the loss of all other things for Christ's sake. " They took patiently the spoiling of their
goods, knowing in themselves, they had in heaven a better and more enduring substance,"
IJeb. x. 34.
6. True Hope makes a Christian very lively, and valiant for Christ, and his truth ; it fills
the soul full of spiritual activity; it is called " a lively Hope ;" it makes him bold, and not
ashamed of the cross, &c.
LOVE COMPARED TO DEATH, AND THE GRAVE, AND
TO COALS AND FLAMES OF FIRE.
" Love is strong as Death, jealousy is crtisl as the Grave : the Coals thereof are coals of
fire, which hath a most vehement Flame" Cant. viii. 6.
" Many waters cannot quench Love, neither can the floods drown it," &c. ver. 7.
THE grace of Love which Christ hath infused into the heart of his spouse, and all gracious
ones, is compared by the Holy Ghost in these scriptures to three things, which are of a
powerful and prevailing nature, against whom there is no standing ; first, Death ; secondly,
the Grave; thirdly, Coals and Fames of Fire: which show forth the vehement power and
force of divine love to Jesus Christ ; which cannot be quenched.
First ; Love is compared to Death and the Grave.
METAPHOR.
I. Death and the Grave over-
some the strongest men, it
prevails over the most powerful,
wise, and learned in the world;
neither can the most mighty mo-
narch encounter Death, or stand
before it; there is no discharge in
that war.
II. Death and the Grave seize
upon every part of the corporeal or
mortal body.
PARALLEL.
I. So Love, that is in the heart of a sincere
Christian, prevails against all difficulties and
oppositions, temptations, afilictions, and most
cruel sufferings and torments, that can be
exercised upon them, as appeared by the blessed
martyrs. Nothing is too hard for Love, it cannot
be subdued, it overcomes all sin and suffering
whatsoever.
H. So Love, when shed abroad in the heart,
seizeth upon all the faculties of the soul. Hence
it is, that true Christians are said to love Christ
with all their hearts, and with all their souls.
METAPHOR.
I. Death and the Grave put
an end to natural life, and so cause
all motions or actions from thence to
cease.
II. Death overcomes and destroys
that which we would, if possible,
keep, viz., ou* lives, that are most
dear to us.
DISPARITY.
I. But Love hath that virtue, as it is a grace
of the Spirit, that it sets all the faculties of the
soul upon acts of a spiritual life. None are so lively
as those that truly Love Jesus Christ.
II. Love only overcomes that which is offen-
sive and contrary to us, or that stands in opposi-
tion to the soul's union with Christ, making
that which would be injurious to flesh and blood,
to become profitable and advantageous; yea,
though it be to the loss of life, yet Love takes away the fear of Death, and makes the
soul willing to part with life for Christ's sake.
LOVE COMPARED TO COALS AND FLAMES OF FIRE.
METAPHOR. PARALLEL.
I- Coals and Flames of Fire are I. The grace of Love kindled in tho soul
^ a burning and consuming of a believer, burns up and consumes that
Duality. inordinate desire which is naturally in the heart,
< i
626
LOVE COMPARED TO COALS. AND :FLAMES OF FIRE-:
[BOOK; iv;
after the things and vanities of this world ; it eats up and consumes all carnal and sensual
lusts whatsoever; all fleshly and combustible stuff, or things that stand in the way, are
burnt up and destroyed by it.
II. Coals
are of
quality.
METAPHOR.
and Flames of fire
PARALLEL.
II. So the grace of Love purgeth, cleanseth
a purging and purifying and purifieth the soul ; the dross and filth of the
heart and life being wasted away, a Christian is
made holy, sanctified, and heavenly thereby.
III. So the grace of Love softens the heart,
and melts it, makes it pliable, and very fit and
capable to receive the impression and divine image
of God.
III. Coals and Flames of Fire
are of a melting and softening na-
ture ; they make things tender and
pliable, meet to receive the impression
of a seal, &c.
IV. Some Fire is so vehement, that
water thrown upon it will not quench
it, but rather cause it to burn more
fierce and vehemently.
IV. The grace of Love is of such a strong
and .vehement nature, that it is -impossible utter-
ly to quench or extinguish it in the soul, though
the devil daily use all his strength, and skill to
do it. Many ways he continually assaults
believers; when temptations of one sort fail, he trieth others: he offers worldly pleasures,
honours, riches, yea, all the goods, as I may say, of his house; but all is in vain, nothing
will quench this divine Flame ; the true Christian utterly contemns him, with all he hath.
The grand design of Satan's courting a man, with all his offers, " all this will I give thee,"
&c., is to gain his Love, or draw off his affections from Jesus Christ. If this way will not
do, he tries another, and brings afflictions and crosses upon the soul ; but over these like-
wise is a saint a conqueror. "Which makes the apostle break forth into this holy triumph :
" Who shall separate us from the Love of Christ? shall tribulation, or distress, or persecu-
tion, or famine, or nakedness, or peril, or sword? "no, none of these things can:" "for I
am persuaded, that neither. death, nor life, nor angels, nor principalities, nor powers, nor
things present, nor things to come, ner height, nor depth, nor any other creature, shall be able
to separate us from the Love of God, that is in Christ Jesua our Lord," Kom. viii. 3539.
V. Fire hath Light with it.
VI. Coals and Flames of Fire afford
heat, they are of a warming and re-
viving nature.
VII. Flames of Fire ascend, or
tend continually upwards.
See more of the nature and qua-
lity of Fire, where the Word of God
is compared to it.
V. So the grace of .Love is attended with the
knowledge of Christ, who is the object "of Love :
ignoti enim nulla cupido.
VI. So the grace of Love heats our cold and
frozen hearts; it warms and revives them with
sweet and blessed Love and zeal of God, and
his glory.
VII. So the grace of Love darts the desires of
the soul heaven- wards : " Such have their affec-
tions set on things above," Col. iii. 1, 2.
METAPHOR.
I. Fire is from beneath, it
is earthly,, and one of the four
elements.
II. A violent Fire may be quench-
ed, and all natural and elementary
Fire shall be put out. Mount
shall not burn always.
DISPARITY.
I. The grace of Love is from above, it is a su-
pernatural grace, it grows not in nature's garden :
" But the fruit of the Spirit is Love."
II. But the grace of Love, this divine Fire,
can never be quenched, it shall burn to eternity-
" Charity never faileth," &c.
INFERENCES.
By these things, works, and operations, we may try whether we have true Love
to Jesus Christ or no. And for a further help therein, see the following metaphor.
BOOK
.HEIST'S LOVE OOMVAIIED TO WINE,
CHRIST'S LOVE COMPARED TO WINE.
" For his Love is better than Wine" Cant. i. 2.
WHEREAS Christ's Love is preferred to Wine, it is to be understood synecdochieally ;
so Ainsworth. Wine here is put for the most pleasant, joyful, refreshing, and cordial
things; as bread by the same figure is frequently put for such things as strengthen, &c.
: A '
METAI J HOR..
PABALLEL.
I. WINE is the fruit of a good I. The Love of Christ is the fruit of the
tree, a choice and precious plant, choicest plant that ever was planted. Men and
and it is
quors.
the best of natural li-
II. Wine is pleasant, delectable,
and sweet to the taste.
III. Wine is to be had only in
some particular countries ; some peo-
angels are not to be compared to him. [See Vine.J
And his Love is the best and choicest of Love.
Wine is natural, but his Love is divine and super-
natural. None ever Loved, as Christ Loved.
II. There is nothing so pleasant and delectable
to a believing soul, as the manifestation of Christ's
Love ; it excels all things for sweetness.
III. Christ's Love is not known to many that
live in the world; divers never tasted of it, do
pie never taste of it as long as they not know how good it is ; die without any sight
live.
IV. Wine is highly esteemed and
valued when the excellent virtue
thereof is known.
V. Men will not part with store
spirit : " Give Wine to him that is of
a heavy heart."*
VII. Wine causes a man, if he
or assurance of Christ's Love.
IV. Christ's Love is esteemed by all that
know his worth ; they value him above Wine, or
gold or the best of earthly things.
V. Saints will not part with the Love of Christ
of the best Wine for toys and trifles, for all the good things of this world ; they are
but trifles and vanity, in comparison of his Love.
If a man would give all the goods of his House to a saint, so that he would part with
Christ's Love, it would be contemned, Cant. viii. 7.
VI Wine is of a singular use to VI. The Love of Christ is the most sovereign
revive and make glad the disconsolate thing in the world, in the manifestation of it,
snirit a w,-r, Q +^ i,; ti* ; ~f to rev j ve an< j com f or t poor disconsolate souls.
" Thou hast put more gladness in my heart, than
in the time when their corn and Wine increased,"
Psal. iv. 7.
VII. The evidence or manifestation of Christ's
freely of it, to forget his sor- Love to a poor soul, doth cause it to forget all its
rows.-)- former bitterness, terror of the law, and horror
of conscience for sin, which possibly for a great
while it lay under, Rom. vii. 10, 15, 18, 24. 25.
VIII. Wine, naturalists tell us, ' VIII. The grace and love of Christ will reco-
""'"" - 1 --- ' ' ver strength that hath been lost. A saint may
faint, and need a cordial, by means of a temp-
tation, when grace is not much decayed in him.
may revive the spirit, may not re- A draught of Christ's Love, I mean, the mani-
c over a man out of a consumption, festations of it, will recover, in a spiritual sense,
r one brought by a languishing dis- a Christian that has been a great while consump-
i' almost to the grave. tive, whose vitals are impaired, and he almost
dead.
-LA. Wine was used in legal saeri- IX. The grace of Love, the fruit of the Spirit,
" m time of the law. which flows from Christ, is the only ingredient
to stir up our devotion. We can perform no ser-
repairs decayed nature. A man
may faint by some sudden qualm,
a ad need a cordial ; and that which
pai-anl aitimos. Ovid.
f Citra, fuyit, diluiturque Merc. Ovicl.
' 4- L a
628 - CHRIST'S LOVE COMPARED TO WINE. [BOOK i v .
vices acceptably without Love : " Let all your works be done in charity." And when
the soul hath sweet manifestations of Christ's love to it, how sweetly doth it go on in God's
worship !
METAPHOR. PARALLEL.
X. Wine is good, as it may be X. The Love of Christ will heal a broken
used, to heal some sorts of wounds, heart. There is no salve, both in the nature and
effects thereof, to cure a wounded spirit, like as-
surance of Christ's love.
XI. Wine is good to stir up XI. The Love of Christ breaking in upon the
courage in hostile encounters; it soul, makes a Christian courageous, and very va-
makes a man brisk and^valiant. liant in that spiritual warfare he is engaged in ; he
is hereby animated to endure all manner of hard-
ness, and over all is more than a conqueror. " Nothing shall separate us from the Love
of God, which is in Christ Jesus oar Lord."
XII. Wine is used at marriage- XII. The love of Christ is more than a ban-
feasts, and in great banquets. quet of the greatest varieties to a gracious soul ;
it affords choice food. " A feast of fat things, of
Wines upon the lees ; of fat things full of marrow, of Wines upon the lees well refined,"
Isa. xxv. 6.
XIII. Wine may be taken to excess. XIII. But none can have too much of Christ's
Love.
XTV. Wine daily drunk, without XTV. Christ's Love is like a fountain of living
fresh supplies, will not hold out long. water, or an inexhaustible treasure.
XV. Wine will decay by long. XV. Christ's Love, the longer we enjoy it,
keeping ; it will wax sour, and be- the sweeter it is ; and sweetest of all it will be at
come nauseous and unsavoury. the last.
INFERENCES.
BUT from whence is it that believers do thus prize and esteem Jesus Christ, and his Love ?
First, From the excellency of his person. [See Eose of Sharon, and Lily of the Val-
leys.] " He is foirer than the children of men."
Secondly, From the sense of his great Love to them ; " We Love him, because he first
Loved us."
Thirdly, From the consideration of those hard things he suffered for their sakes.
Fourthly, Because of the savour of his good ointment. " He hath shed his Love abroad
in their hearts, by the Holy Ghost," Rom. v. 5.
Fifthly, Saints value Christ's Love above Wine, because his Love is beyond all compa-
rison, most sweet and consolatory.
1. His Love was in him early, betimes, before ever the earth was formed, or the
foundations thereof laid ; his heart's desire and Love was first set upou us, Prov. viii. 31.
2. His Love is of an attracting nature, (that the spouse knew well enough.) He is
like the loadstone ; he draws all hearts after him, that have a taste or touch of him, Jer.
xxxi. 3, 1 John iv. 19.
3. It is boundless ; like the Nile, it overflows all banks and bounds ; it knows no limits.
4. It is a delighting Love : " His delight was with the sons of men," Prov. viii. 30.
He takes complacency in the soul he Loves.
5. It is a free Love, without foreseen merit or worth in the object. When man lay
weltering in his blood, loathsome and filthy, Christ Loved him," Hos. xiv. 4, Ezek. xvi.
3, 4, 5, 6, 9.
6. Christ's Love is hot and fervent ; much water cannot quench it : it hath a vehe-
ment flame, Cant. viii. 6, 7.
7. It is a matchless Love, far beyond the Love of Jacob to Rachel, or Jonathan to David.
8. It is an incomprehensible Love, it passeth knowledge. You may sooner find
out the depth of the sea, the height of heaven, tell the stars, or count the
sands of the sea-shore, than find out or measure the Love of Christ. It is a lasting, abid-
ing, and eternal Love. " His Loving-kindness he will never take away." This make*
BOOK
BAPTISM A BURIAL. 629
the Church so much to desire the manifestations of the love of Christ, and in this is his
love better than wine.
But who are they that thus prize and esteem the love of Christ ? Take some brief notes
of them.
1. Such cannot tell how to praise Christ, nor set forth his excellency, as they would;
they cannot sufficiently exalt him. 2. Such are in a longing and languishing con-
dition, till they see him. 3. Cannot be satisfied, till they get to some good and well-
grounded assurance of an interest in him. 4. Christ runs much in their minds.
5. Such love Christ, what state soever they are in. 6. Such keep his word. 7. They
Love Christ above husband, wife, children, &c., nay, more than life itself. 8. They
Love to hear of him, and often from Mm. 9. They highly value every special token
of his Love. 10. They rejoice in his presence. 11. They grieve and mourn at his
absence. 12. If they have grieved him, cannot rest until they see his reconciled face again.
13. They love his image wherever they see it ; Love all the godly, the poorest saint, as
vrell as the richest. 14. They love to be like him in grace here, as well as in glory here-
after. 15. They are troubled when he is dishonoured. 16. They are greatly concerned
for his name, kingdom, and interest in the world. 17. They often visit him in closet -
duties. 18. Take great care to please him. 19. Will suffer for his sake, when called to
it. 20. Long for his appearance.
BAPTISM A BURIAL.
Expounded and practically improved, Rom. vi. 4, and Col. ii. 12.
" Know ye not,' that so many of us as were baptized (us Xptrov lyaavv) into Jesus Christ,"
that is, into the profession of his faith, confession of his name, and communion with his
Church, " were baptized into his death," Rom. vi. 4.
" Buried with him in baptism, wherein ye are also risen with him" &c. } Col. ii. 12.
'FoB, the opening of this metaphorical text, we will show.
1. The literal signification of the word Baptism.
2. The metaphorical signification thereof.
3. What Burying literally and tropically is.
4. Give a symbolical parallel between Baptism and a Burial.
5. Produce some inferences from the whole.
In showing the signification of the word Baptism, we will with all impartiality give
the judgment of the learned. The word is Greek, and we are to seek its meaning
from the learned in that tongue, of whose writings we have carefully examined the
most noted, some of which are, Scapula, and Stephanus, Pasor, Minshew, and Leigh's
Critica Sacra. Grotius, Vossius, Causabon. Selden, Mr. Daniel Rogers, Mede, Chamier,
Dr. Taylor, Dr. Hammond, Dr. Cave, Hesychius, Bundaeus, Beza, Erasmus, Buchanan,
Luther, Ulyricus, Zanclaj, Glassius, &c., who with all the learned of any note, that are
impartial, agree with one voice, that the primary, proper, and literal signification of
B7r/<u, Baptiso, is, Mergo, immergo, submergo, obruo, item lingo, quod fit immergendo ;
that is, to drown, immerge, plunge under, overwhelm, as also to dip, which is clone by
plunging. And it is certain the ancients so understood it, as appears by their constant
practice of dipping such as were baptized ; as Tertullian says of his trine-immersion, ter
mergttamur,, that is, thrice are we dipped. And that the change of the rite to Aspersion,
or sprinkling, was invented to accommodate the tender bodies of infants, in these northern
Parts, when the practice of Baptising them prevailed, is generously confessed by Vossius,
a nd most of the learned.
In a less proper or remote sense, because all things that are washed are dipped in, or cover-
ed aU over with water, it is put for Washing, Luke xi. 38, Heb. ix. 10, Mark vii. 4. And
dare modestly assert, that no Greek author of any credit, whether Heathen or Chris-
has ever put Baptising for sprinkling, or used those words promiscuously. The
have a peculiar word to express sprinkling, viz., gafltgu, which they use when they
occasion ; as might be abundantly shown, if needful.
30 BAPTISM A BUBIAL. [BOOK iy.
From this proper signification, arise some metaphorical notations : as,
1. From the signification of drowning, (they are the words of Vossius,* in Thes.
Theol.) it is put for affliction, because they that are afflicted are as it were drowned in
the gulph of calamities, Matt. xx. 22, Mark x. 38, Luke xii. 50. Baptismus non S y.
nifieat afflictionem quamlibet, sed vehementem, et forinsecus irruehtem, ut sqnt in scrip.
iuris undae persecutionum et tribulationum, quibus qui merguntur et obruuntur, baptizari
videantur, Estius ad 1 Cor. xv. 29. That -is, Baptism denotes not every light affliction,
but'that which is vehement and overwhelming: as there are waves of persecutions and
tribulations mentioned in scripture ; so such as are drowned a:i d overwhelmed by them,
may seem to be baptized, Matt. xx. 22, 23, Mark x. 38, 39, Luke xii. 50. The reason
of the metaphor is taken from many and deep waters, to which calamities are compared
Psal. xviii. 16, " He drew me out of great waters," Psal. xxxii. 6, and Ixix. 1, 2, &&
- 2. It is put for the miraculous effusion of the Holy Spirit upon the apostles, and other
believers in the primitive Church, because of the analogical immersion or dipping, (for
so, as we have proved Qonrrtfyn signifies) : for the house where the Holy Spirit came upon
the apostles was so filled, that they were, as it werej drowned in it : or the reason of the
metaphor may be from the great plenty and abundance of those gifts, in which they were
wholly as it were immerged, as the baptized are dipped under water, Acts ii. 3, Matt. iii.
11, Mark i. 8, Luke iii. 15, John i. 3.3, Acts i. 5, and xi. 16. When fire is added, it is
a symbol of external manifestation.
3. It is put for the miraculous passage of the Israelites through the Red Sea, 1 Cor.
x. 2, which was a type of Gospel-baptism.
These reasons of the metaphor are evident and convincing demonstrations, that the sig-
nification of Baptism is to dip or plunge ; for sprinkling can bear no analogy with them.
The word is expressed in the Old Testament by the Hebrew ^Q, Tabal, which the Sep-
tuagint (or the seventy learned interpreters) render by /3aw]<, Baptiso, to dip ; as these
texts shows, Gen. xxxvii. 31, Exod. xii. 22, Lev. iv. 6, 17, and xix. 16, ix. 9, Deut.
xxxiii. 24, Numb. xix. 18, 2 Kings v. 14, &c.
Hence also the Baptized are said to be dead and buried, in allusion to the putting of
dead men into the earth, and covering them therewith ; to which we proceed,
What burial in a natural sense is, every man knows ; and in our text it is a metaphor,
the cymbolical analogy of which .with Baptism follows in the parallel.
METAPHOR. PAEALLEL.
L WHEN one is buried, it imports I. WHEN one is Baptized he ought to be
him to be dead, for none but such dead to sin, that is, converted by the power of
ought to be buried. God's Word to Gospel truth, which always
makes the soul loathe and detest sin ; and then
that soul might be said indeed to be dead to sin.
This may be evidenced by this consideration, that Baptism is an illustrious symbol of
the death of Christ our Saviour, who died for us. " I am he that was dead, and am
alive ; behold, I live for evermore." The true administration of this sacrament visibly
figures it to us ; and to that end it was instituted, viz., to confirm that great and glorious
truth of his being really a man, and so capable of suffering or passing through the death
of the cross, Rom. vi. 3 5, into which death we are baptized ; and then being dead to
sin, and to this world, we are to live in newness. of life amongst the saints in the kingdom
of God.
II. When one is buried, he ought II. When one is Baptized, he ought to be co-
to be covered all over with earth, else vered all over with water, or else it is no Baptism.
it is no burial. Which fully appears. 1. From the nature of Bu-
rial. 2. From the proper and metaphorical sig-
nifications of the word, as is largely opened. 3. From scripture practice, which al-
ways was by dipping, as all the learned that are impartial acknowledge. 4. From the
constant practice of antiquity, who retained the right form until Clinical Baptism, viz.,
such who deferred their Baptism till their -sick bed came to be used about
Cyprian's time, in the third century. These Clinici, so called, because sv rn
* A notionc quae mergere siguificat, profliixit ca qua; pro affligere -usurpatur, quia qui aflliguiitur, ca-
lamilatum gurgite quasi merguntur.
BOOK TV.] BAPTISM A BURIAL.- 631 :
ft vfli&u&ot, baptized in their bed^ were such as delayed their baptism until their death-
beds because they believed it would take away all sin, and that there was no pardon if they
mne'd after receiving it ; yet not daring to go out of the world without this great badge of
Christianity , deferred it till they thought they were in danger of death; and since they
could not without peril of life be dipped, sprinkling was invented to serve the turn. For a
like reason, as was said before, they changed the mode of administration with respect to
infants, when their baptism was introduced, out of regard to their tender constitutions, es-
pecially in cold countries and seasons. This was the original of sprinkling, and sprung
purely from the abuse of Baptism, and the want of a right subject : as by divine aid, shall
be demonstrated in a particular sheet, impartially, and from undoubted authority.
One may with as much reason be said to be Buried, when clay or earth is thrown upon
his head only; as to be Baptized, when water is poured upon his head or face : and if the
one be no burying, it is as certain the other is no Baptism. And he that affirms, that
sprinkling may represent or symbolically express the death, Burial, and resurrection of
Christ, does at the same time speak without colour of truth, word of sense, and against
all the' reason in the world. As breaking of the sacramental bread, visibly betokens that
Christ's body was broken ; and as the pouring forth of the sacramental wine, represents the
gushing forth of his blood ; so the sacramental dipping in water, viz., Baptism, represents
his death and Burial; and the coming from under the water, his resurrection, 1 Cor,
sv, 2, 3, 4.
METAPHOR. PAKALLEL.
III. Burial precedes the resur- HE. The immersion of the party baptized,
rection, or raising of the dead body precedes his emersion, or coming out of the
to a state of immortality. water ; which symbolizes or answers to two
things: 1. The resurrection of Christ, 2. Our
rising again to newness of life : " Buried with him in Baptism, wherein ye are also risen
with him," &c., as in the text.
INFERENCES.
I. From the whole we may rationally conclude, that the administration of this great
ordinance by sprinkling, (which comports not with the literal nor metaphorical signification
of the word, nor those great mysteries represented by it, viz., the death, Burial, and re-
surrection of Christ) is disorderly, and shoxild be rectified.
II. It is a motive to excite us to admire and reverence the great grace and goodnesss of
Christ, who hath given us such a visible symbol of his death, Burial, and resurrection ; not
only to confirm our faith, but also to prevent our being deceived by any seducing spirits. '
III.- It is not to be wondered at, that such as deny the man Christ Jesus, but preach
U P the light within to be a Saviour," should reject these two great ordinances stated in
the scripture, viz., Baptism and the Lord's supper, because such as deny the substance, are
necessitated to deny the sign. Persons of this judgment may be easily confuted : for
whenever the term Baptism is mentioned, and God or Christ represented as the Agent, it
wust^be understood of the Baptism of the Spirit, in the sense before spoken of. Whenever
Baptism is mentioned as the act of any apostle or minister of the Gospel, it denotes water-
Daptism, because these have neither power nor commission to Baptize with the Spirit, and
with fire. And when ever the Baptism of blood and suffering is mentioned, it must be
understood of persecutors, or ungodly men, who murder, destroy, or afflict the godly ; for
neither God, without blasphemy, nor good men, without a wrong application of the term,
ma y be said to Baptize that way. So that when we meet with the act of Baptism, as the
ac t of a good man, we must of necessity understand it of water-Baptism, in the 'same
Bathed and mode of administration^ as was practised by the apostles and primitive Chris-
ftans; and that being a positive institution, with respect to. the subject and manner of ad-
m mistration, is not to be deviated from, upon any pretence whatsoever, unless we will
Su ppose the laws of the Almighty to be in the power of man, so as that he may dispense
at pleasure with them ; which is not to be done without sufficient authority from God him-
self, which is no where to be found.
'fi ^ *^ e * aws ^ ^ e reat u nerrm g Sovereign of all things ought to be observed
ithout variation, unless it be by his express direction : then we are to conform exactly
632 TBtE LORD'S SUPPED. [BOOK iv
to his order, in this part of the evangelical law, and to practise it no otherwise than he
has prescribed, because it was so delivered to the saints.
V. We would caution all that would approach to this sacred evangelical ordinance,
unless they be dead to sin, that is, such as truly and really hate wickedness, and the empty
vanities of the world ; and unless they have a prospect of, and long to have an interest in
that never-fading inheritance, promised by our dear Lord Jesus to his children ; not to
profane this blessed institution : because, if they want the due qualifications of serious and
converted souls, viz., faith, repentance, and good lives, they are hereby entitled, not real
members of Christ, but hypocrites, and incur as great a hazard, as such do who eat and
drink unworthily of the Lord's supper.
THE LORD'S SUPPER.
" For I have received of the Lord, that which also I delivered unto you, that the Lord
Jesus, the same night in which he was betrayed, took bread," 1 Cor. xi. 23. '
" And when he had given thanks, he brake it, and said, Take, eat, this is my body which
is broken for you : This do in remembrance of me," Verse 24.
THE Papist's affirm, that after the words which they call the words of consecration, spo-
ken by their Mass-priest, the bread is changed into the real body of Jesus Christ ; and
many of the blessed martyrs, in Queen Mary's days, were burned to ashes for denying
this transubstantiation. Which absurd and monstrous conceit of theirs hath been learn-
edly confuted by many ancient and modern writers, so that it may be thought needless
to add any thing here upon that account ; yet that we may make our way the more plain
to these metaphorical and figurative expressions used by our Saviour, when he instituted
the holy sacrament of the Supper, saying, " This is my body/' something briefly we shall
offer, in confutation of their pernicious doctrine ; which may soon be done, for they con-
fute themselves, in saying, that the sacrament is a feast for our souls, and not for our bodies;
now what is my soul the better, when I eat the very body of Christ ? Christ is eaten and
received spiritually : "Whoso eateth my flesh, and drinketh my blood, hath everlasting
life," and I will, saith Christ, " Raise him up at the last day," John vi. 54. Therefore the
eating of Christ's flesh cannot intend the receiving of the sacrament of the Lord's supper :
for if it did, it would be a very easy way for the vilest sinner to go to heaven.
But to come directly to the business in hand : either Christ spoke figuratively, when
he said, " This is my body," or he did not ? And that the words cannot be taken in a
proper sense, is evident ; for it is impossible for words to express any thing more plainly,
thaii that by this is meant the bread. It is said, that " Christ took bread, and brake it,
and gave it, and said, Take, eat, this is my body ;" where this necessarily relates to that
which Christ took, brake, and gave. Also the apostle saith positively thrice in a breath,
that it is bread : " As often as ye eat this bread," &c., 1 Cor. xi. 26. " And whosoever
shall eat this bread," John vi. 15. " The bread which we break, is it not the communion
of the body of Christ?" 1 Cor. x. H5. Also the participation of the sacrament is called,
" Breaking of bread," Acts ii. 46, and xx. 7, which Popish authors themselves understand
of the sacrament. Now can any be so ignorant and foolish, to believe it is Christ's proper
and real body, which the Holy Ghost calleth so often bread, after it is blessed, &c.
Object. By this, say some of the Papists, is neither intended the bread, nor Christ's
body ; but in general, this substance which is contained under this species.*
Answ. " What do they mean ? Are there any more substances under those species,
besides the bread first, and afterwards the body of Christ ? Do not they affirm, as soon
as ever it ceaseth to be bread, it becometh the real body of Christ ? Then surely if it be
a substance, according to what they say, it must either be bread, or the body of Christ,
or no substance at all."
Object. Christ's body is after the manner of a spirit, taking up no room, so that head,
hands, feet, are altogether in the least crumb of the host.
Answ. "In arguing thus, as a learned man observes, they plead for the propriety
of words, and destroy the propriety of things. How can they say it is properly a
* Bellannin. de Each. I. 3. c. 12.
BOOK IV.] THE LORD'S SUPPER. 633
body, which- wants the essential properties of a body, which is to have quantity, and
take up room ; take away this, and the body may properly be a spirit, for it is that only
which differenceth it from a spirit."
But further, to show how idle and absurd it is to take our Saviour's words in a proper
sense, we shall show that it is utterly against sense and reason, as well as contrary to
scripture, as you have heard.
First, It is against sense. What greater evidence can there be of things, than what
sense affordeth ? But if this which the Papists affirm, about the consecrated bread
being the real body of Christ be true, the senses of all the world are deceived ; for
since the great argument for Christianity, as all agree, was the words that Christ spoke,
and the works which Christ did; now how could we be sure he did so speak, or
so work, if we may not credit the reports of our eyes and ears ? This was St. Luke's
great evidence of the truth of what he wrote, that it was delivered to him by eye-
witnesses, Luke i. 1, 2, and St. John's : " What we have seen with oui- eyes, and our
hands have handled of the word of life," 1 John i. 1. And St. Paul's for the resurrection,
" That he was seen of Cephas, then of the twelve, then of the five hundred brethren
at once," 1 Cor. i. 5, 6. Even Thomas's infidelity yielded to this argument, "That
if he did thrust his hand into Christ's side, he would believe," John xx. 25. Christ judged
this was a convincing argument, when the apostles thought they had seen a spirit : " Handle
me, and see ; for a spirit hath not flesh and bones, as you see me have," Luke xxiv. 39.
But now if after the words of consecration, there is under the species of bread,
the nature and properties of flesh, then are the senses of the wisest of mortals deceived :
and if our senses be deceived here, they are not, as a late author, Dr. Tillitson ,
observes, to be trusted in any other thing ; no, not when they are most sure that
we see father, or mother, or wife, or children. Can we be sure, " This is my body,"
is written in Matt. xxvi. 26, Mark xiv. 22, Luke xxii. 19, 1 Cor. xi. 24 ? For may not
those words be some other words ? Why should we trust our eyes ? What if we should
tell the Papists, these words, " This is my body," are neither in this chapter, nor anywhere
else written in the New Testament, and grow confident of it, and tell them the words are,
This is not my body ; it is the bricks that were laid to build Babel, it is the gates of
Solomon's porch : this is the shew- bread that Abimelech gave to David, the bottles that
Abigail took from Nabal? If they tell us, we are strangely deceived, and the sense of all
that we can read will give it against us ; may not we tell them as well, when they say,
This is the real body of Christ, when it is nothing but a wafer-cake, That they are
strangely deceived, and that the senses of all, that can either see, taste, smell, or feel, will
give it against them ? This being so, what reason is there for them to burn us, because
we cannot see the bread to be Christ's real body, more than there is for us to kill them,
because they cannot see that it is the gates of Solomon's porch.
. Secondly, It is against reason. And shall any conclude, that it is any principle of the
Christian religion, that is contrary to, and utterly against reason ? For it would
Eiake us believe things that are absolutely impossible, and gross contradictions.
Though some things may be above reason, yet they themselves confess no principle of
religion can be against it.
Okj. But they say, We imagine many things impossible, that really are not so ; and
turther intimate. If we can prove any real impossibilities, which this doctrine forceth them
to believe, they will yield to us : for they with us condemn the Lutheran opinion, that
Christ's body is every where, because it is impossible ; and therefore expound those words,
I am the vine, I am a door," &c., figuratively, as we do, because it is impossible for him
TOO is a man, to be a vine, or a door, &c. See Mr. Pool, p. 107.*
Answ. It is no less impossible for the bread to be Christ's real body. " Why might not
tne vine, as well as the wine, be by transubstantiation converted into Christ's real sub-
stance ? ^ I think, saith Mr. Pool, the mother as good as the daughter. And especially
since Christ saith, I am the vine, might not they have devised another transubstantiation,
to make Christ's words good ?"
-But to proceed to show how irrational and absurd their notion is, and what they
1 as y u heard, that Christ's whole body is present in every crumb of bread, &c.,
yet do affirm, Christ's body is,, entire and undivided, and also believe it is
* See a. book called Scripture Mysteries, p. 279.
4 M
634 THE LOBD'S SUPPEB. [BOOK iv.
really in heaven, in such a proportion or bigness as he had upon earth. Now then
saith Mr. Pool, according to their doctrine, the saine body of Christ is bigger than itself'
and longer than itself, and which is worse, Christ is divided from himself. I know not
what can be more impossible, than to say, That all Christ is at Borne, and all at London
and all in heaven, and yet not all in the places between.
Object. All this the Papists say, may be done by God's Almighty power.
Answ. Then by the same Almighty Power, it 'is possible for any other man to be
in so many places : for it matters not that Christ should be invisible in so many
places, and another should be there visibly ; or that Christ is there in so little a bulk,
and another must be in a greater. And if this be so, what monsters follow from
hence ? .Can any devise greater absurdities than they believe, if in very deed they
believe what they say, and daily affirm ? Suppose now John to be by divine power
at the same time at Kome, at Paris, and at London: wherever John is alive, it fol-
lows he must have power to move himself, or else no living creature. Then John
at Rome may walk towards London, and the same John at London may walk towards
Rome : and so they may meet, shall I say, the one the other, and you may be sure
it will be a merry meeting ; it were worth enquiring, how long they will be ere they
come together. Then again, at Rome all the parts of John may be excessively hot,
and at London excessively cold, and at Paris neither hot nor cold. This is beyond
all romances that ever were devised. Besides, John may be sorely wounded at
Rome, and yet at London may sleep in a whole skin ; John may be feasting at Rome,
and fasting at London, in the same moment.
Object. You talk at this rate, because you measure God by yourselves, whereas he
can do more than you or I can do.
Answ. There are some things, which it is no dishonour to God to say he cannot
do them, because they are either sinful, (so God cannot lie,) or absolutely impossible.
God himself cannot make a man to be alive and dead at the same time ; God cannot
make the whole to be less than a part of it; he cannot make three to be more than
threescore ; he cannot make a son to beget his father ; he cannot make the same man to
be born at several times, as Papist authors confess, and therefore in like manner he can-
not make the same body to be in two several places, for this is not one jot less impossible
than the other : but they must believe, Christ may have ten thousand bodies at one
time, or so many as there are priests to consecrate the bread, and distinct congregations
to celebrate the holy Supper."
Object. These indeed are great difficulties to human reason, but reason is not to be
believed against scripture.
Answ. True, but this is their hard hap, this doctrine of theirs is against scrip-
ture, as well as reason, in as much as it is highly dishonourable to Christ, whose
honour is the great design of scripture. What a foul dishonour is it to him, to sub-
ject him to the will of every mass-priest, who, when he pleaseth can command him
down into bread ! And what a dishonour is it, that the very body of Christ may be eaten
by rats and worms, and may be cast up by vomit, and the like, as Aquinas, affirms,*
and that their church in her missals hath put this amongst other directions, That if
worms or rats have eaten Christ's body, they must be burned; and if any man vomit it
up, it must be eaten again, or burned, or made a relic ? And yet this is no more than
their doctrine will force them to own ; for if they will believe Christ's own words
in one place, as well as in another, he assureth us, that whatsoever, without exception,
" Enter eth into the mouth, goeth into the belly, and is cast forth into the draught,"
Matt. xv. 17.
Object. What dishonour is this more to Christ, than to have fleas suck his blood
when he was on earth.
Answ. Very great dishonour ! For though in the days of his flesh it was no dishonour
to him, as it was necessary for us that he suffered so many indignities, and died,
yet now being risen from the dead, " He dieth no more ;" and it must needs be a great
wrong, injury, and dishonour to him, to be crucified again, and be brought back
to those reproaches which he long since left; and all this to no purpose, and with-
out any profit to us. Again the scripture approveth and useth this argument, that
his body cannot be in two places at one and the same time. It is the angels' argu-
Sum, qiftEsf, 8, Art 3.
BOOK iv.] THE LORD'S SOTPER. 635
ment, " He is not here, he is risen," Matt, xxviii. 6, plainly implying, that he could not be
here and there too. Or must we say, the argument used by the angels of God is weak or
deceitful, that theirs may be strong and true ?
Object. Have we not many examples in holy scripture, which show that Christ may be
in divers places at one time ? ' Was he not in heaven when he appeared to St. Paul, Acts
jx. 3. Paul saith, " He was seen last of all of him," and yet he was not then in heaven ?*
Answ. What sight it was that Paul had of Christ, is not declared ; however, it is evident
it was a vision that he had of him, for so he calleth it : but that this proves the body of
Christ to be in two places at once, doth not in the least appear. Stephen also saw Christ ;
and if it should be granted, as some affirm, that he saw his real glorified body, doth it fol-
low, the body of Christ was then in two places ? The heavens might be opened, and his
sight so strengthened that he might have a sight of the blessed Jesus, whom Stephen said,
he saw " Standing on the right-hand of God," Acts vii. 56.
Object. The Papists say, Christ's real body is in the eucharist invisibly, and so the angels
might mean, he was not there visibly, when they said, " He is not here, he is risen."
. Answ. To this saith Mr. Pool, If a man being sought after, should hide himself in some
corner or hole of the house, and pursuers should ask for him, could any with a good con-
science say, he is not here, because he is invisible ? None sure but a Papist, who is so well
skilled in equivocation, would give such an answer. Our Saviour every where makes these
two opposites, his being in the world, and going to heaven. John xiii. 1. The hour was
come, that he should " Depart out of this world unto the Father." It seems they could
have taught him the art of going thither, and remaining here as the same instant. They
have an excellent faculty, as he had, who said, since he could not give content in going,
nor staying : he would not go, nor stay : for they know how a man may both go from a
place and stay in it, at the same time. I know not what can be more plain, if they did
not wilfully shut their eyes. Christ saith expressly, " Me you have not always with you :"
that is, his bodily presence ; for as touching his divine presence, so he is always with his
^people unto the end of the world, Matt, xxviii. 20. Besides, their doctrine destroys the
truth of Christ's human nature. We read of Christ, " He was in all points like unto us,
sin only excepted." His body was like ours, and therefore impossible it should be in a
thousand places at once, which according to their doctrine it is. This turns Christ's body
into a spirit ; nay, indeed, they make his body more spiritual than a spirit ; for a spirit
cannot be in several places, divided from itself. The soul of man, if it be entire
both in the whole, and in every part of the body; yet it is not divided from itself,
Dor from its body, nor can it be in two bodies at the same time, as all confess ;
much less can it be in ten thousand bodies at once. Whenever any angel comes
to earth, he leaves heaven. So that this quite destroys the truth of Christ's human
body.
Object. Much of what we say here, the Papists say, was true of Christ's body in the
days of his infirmity ; but when he was risen from the dead, then he received a spiritual
body, as it is said ours shall be at the resurrection, 1 Cor. xv.
Answ. This is but a fig-leaf ; for they ascribe these monstrous properties to Christ's
body before its resurrection; for they say, the flesh and blood of Christ were really
111 the sacrament which the disciples received while Christ lived. Secondly, Christ's
resurrection, though it heightened the perfection, yet it did not alter the nature and
properties of his body, nor give it the being of a spirit : for after he was risen, he
proves that he was no spirit by this argument, " Handle me, and see : for a spirit hath
fcot flesh and bones, as you see me have," Luke xxiv. 39. By this it appears, that their
doctrine destroyeth the truth of Christ's human body; at least it destroys the main
evidence of it against those who affirmed that Christ had only a phantastical body,
oamely, that he was seen, and felt, and heard; for the Papists say, that sense is not
. " e _ believed. Again this doctrine of theirs destroyeth the truth of Christ's ascen-
sion into heaven ; .for he is not ascended, if he hath not left this world, but is here
the sacrament. Nothing can be more clear, than that Christ did visibly and locally
Xl s world, when he went up into heaven, Acts i. 9, 10. That being once
The heavens must receive," or contain " him, until the time of the restitii-
of all things," Acts iii. 21. And that at the last day he shall come visibly and locally
2 Thess. i. 7. But that he shall come down a thousand times in a day,
See a Popish Book called, The Portraiture of the Time Church, p. 152.
4 at 2
636 THE LORD'S SUPPER. [BOOK
iv.
at the command of every mass-priest, or that he should have such power as to make the
body of his Saviour, is such a dream as the scripture speaketh not one syllable of, nor can
any rational man believe it, Besides, their doctrine destroyeth the very essence of 8
sacrament, which consists of two parts, an outward element or sign, and the inward grace
signified by it.
These things being well considered, it is evident these words, " This is my body," are
to be taken figuratively, i. e., this is a sign of my body, or this is the sacrament
of my body ; so that from the manner of the words spoken by. Christ, there is no
necessity to take them as the Papists do, seeing it is so frequent with the Holy Ghost
to use metaphors in this kind ; I need not name them, considering it is the subject
of our present work. " The seven kine are seven years ; the seven ears of corn are
seven years ;" the stars are the angels of the seven churches ; the seven heads are seven
mountains, &c. Christ is called a rock, a lamb, a lion, a door, together -with
many other things, which we have spoken unto. See the second head of Metaphors,
Similies, &c.
The saints are called sheep, branches, &c. " The meaning of all this is," saith Dr.
Preston, " they are lik'e such and such things ; but yet it is the manner of the scripture-
speech and therefore, saith he, it is not necessary those words should be taken in a pro-
per sense, as they are by the Papists.*
Object. " But," saith the worthy doctor, " you will object : yea but in a matter of this
moment, as a sacrament, the Lord speaks distinctly and expressly ; there he useth no
metaphor, though in other cases he doth.
Answ. " To this," saith he, " I answer briefly : It is so far from being true, that he useth
them not in the sacrament, that there are none of all the sacraments but it is used,
viz., in the sacrament of circumcision, " this is the covenant," &c. In the sacrament
of the passover, which were the sacraments of the old law, the lamb is called
the passover. In this very sacrament, to go no further, for instance, take but the
second part of it, ' This is the cup of the New Testament in my blood :' here are not
one, but divers figures. The cup is taken for the liquor in it ; the wine in the cup'
is taken for Christ's blood ; ' This is the New Testament,' &c. that is, the seal of the
New Testament." Here is figure upon figure, saith Mr. Pool, and yet the Papists
have the impudence to reproach us for putting in but one figure, which they confess the
Holy Ghost frequently maketh use of. Wonder, heavens ! and judge, earth, whether
those men do not strain at gnats, and swallow camels, &c.
This openeth a way for us to our next work, which is to run the parallel concerning
those figurative and metaphorical expressions of the Lord Jesus Christ, used at the institu-
tion of the holy eucharist, Matt. xxvi. 26, " Jesus took bread, and blessed it, and brake it,
and gave it to his disciples, and said, Take, eat, this is my body."
METAPHOR. PARALLEL.
I. Christ took Bread after he had I. This, in the judgment of some divines, notes
supped, &c. God's choosing or taking Christ from among men,
to be a sacrifice for our sins.
II. Christ blessed the Bread : " he II. Christ sanctified himself ; he was set apart
took the Bread, and gave thanks." to that glorious work and office he came to do.
III. Christ brake the Bread. Corn, III. Christ was bruised or pierced for our sins,
we know, is bruised, or ground in a he was broken as it were in the mill of God's
mill, that so it may become meet wrath, which was due to us for our sins, that he
Bread for our bodies. might become meet food for our souls ; " It pleased
the Father to bruise him," Isa. liii. 10.
IV. Christ gave the Bread to his IV. Signifying not only his giving himself f r
disciples : " He took Bread, and us, but his giving himself freely with all his bene-
blessed it, and brake it, and gave it fits to us.
to his disciples."
V. The disciples took the Bread. V. Which holds forth our taking or accepting
Note by the way, it is called Bread of Christ the Bread of Life, as the food of our
when Christ took it, it is called Bread souls.
after he blessed it, and it was Bread
the disciples took.
* Dr. Preston on the Saint's Qualifications, p. 478.
BOOK IV.]
THE LOKP'S SUPPER.
637
METAPHOR.
PARALLEL.
VI. The disciples ate the Bread. VI. Unless we receive Christ by a lively faith,
and feed upon him, that is, fetch all our comforts
from him, relying wholly by faith upon him, he
will avail us nothing to eternal life : " Unless ye
eat the flesh of the Son of man, and drink his
blood, ye have no life in you," John vi. 53.
VII. Christ is the stay or staff of the life of
our souls : " When Christ, who is our Life,
shall appear," &c., Col. iii. 3. Christ preserveth
the life of our inward man : " Because I live, ye
shall live also."
VIII. Christ is the best and chiefest blessing that
ever God gave to his people ; he comprehends all
other good : he that bath Christ hath every
tiling. " All things are yours," 1 Cor. iii. 22. Why
so ? because they had an interest in Christ, Christ
Hence he is called the " Chiefest among ten thousand," Cant. v. 10.
IX. Christ received by faith, most sweetly fills
and satisfies the soul of a believer. "He that
eateth of the Bread of life, and drinketh of the
water of Life, shall hunger or thirst no more,"
John iv. 14. Such have what they desire.
X. The Lord Jesus, like a seed of corn, was
sown, and did die, that so he might not remain
alone, in the perfect enjoyment of himself, but for
great increase, viz., to raise up with bun all his
elect ; he was content, when his hour was come
to yield himself up to death. He died, and rose
again, and thereby bringeth forth much fruit.
All that ever were, or shall be quickened, and
raised out of a state of death by sin, were, and
shall be quickened by the death and resurrection
of Christ. Such hath been the fruit of the preaching of Christ crucified, that multitudes
of sinners thereby through the Spirit have been converted to God, whence also hath sprung
forth a seed to serve him, whom he hath accounted to the Lord for a generation ; of all
which he will not suffer one grain to be lost, but will raise it up at the last day.
A parallel much like this might be run, in respect of the Cup or spirit of the wine.
See Wine.
Bread will . do us no good, unless it
be taken and eaten.
VII. Bread is the stay and staff
of man's natural life : "I will break
the staff of bread," Ezek. iv. 16. It
is that which preserves the life of
the body.
VIII- Bread is the best of earthly
blessings ; hence in scripture it is
sometimes put for all good things,
Isa. Iv. 1, 2.
was theirs.
IX. Bread is of a satisfying na-
ture ; hence God saith, " He will
satisfy his poor with Bread.
X. Bread is made of seed, or
corn, which before it riseth, or
becometh fruitful, or yields increase
is sowed, and dies. " Verily, verily,
I say unto you, except a corn of
wheat fall into the ground, and
die, it abideth alone ; but if it die, it
bringing forth much fruit," John xii.
24.
INFEBENCES.
I. The apostle saith, " That what he received of the Lord Jesus, he delivered to the
saints : how the Lord Jesus, the same night in which he was betrayed, took Bread,
and blessed it," &c. " And in like manner took the Cup, when he had supped," &c., 1
^or. xi. 23 25. From whence we infer, that whatsoever we do in the worship of
kod, we must see we have a command from God to warrant our practice, and also
exactly to do it according to the pattern he hath left us, or directions he hath given us ;
we must not add to, nor diminish from, nor alter any thing of the words of the institution ;
we do, God will not hold us guiltless.
, **' This rebukes the Papists, who deny the people the holy Cup of our Lord, and give
ie sacrament, or holy ordinance, only in one Mnd, when nothing is more clear, than that
Jesus Christ gave his disciples the Cup, as well as the Bread.
Quest. Why did Christ institute this holy ordinance, and give it to his disciples, the
Ver T night in which he was betrayed ?
Answ. 1. To strengthen their faith in an hour of temptation, that was just at the door,
' ncl r eady to come upon them. When is a cordial more necessary, than when the patient is
ready to faint, and his spirits fail ? Christ saw what a sad qualm was coming upon poor
ints, and therefore gives them this soul-reviving cordial, to bear up their spirits.
638 .THE LORD'S SUPPER. [BOOK iv.
2. Because the last words of a dying friend are mostly kept in mind, or tokens of love
given by him are chiefly borne in remembrance.
Quest. Who ought to partake of the holy Eucharist ?
Answ. 1. None but such who are true converts, or who sincerely believe in the Lord
Jesus Christ; for this is an outward sign of an inward grace received. Those who have not
spiritually received Christ by faith, ought not to come to the holy Supper of the Lord.
2. It appertaineth to none, but such converts as are baptized. " Those that received
the word were baptized ; and they continued in the apostles doctrine and fellowship, in
breaking of bread, and prayer, 1 ' Acts ii. 40, 41, 42. We read of none that received the
Lord's Supper, but baptized persons.
3. Such who are fallen into any gross and scandalous evil, and under the suspension or
sentence of the Church, ought not to partake of the holy Supper of the Lord, until they have
repented, and given satisfaction to the Church, and are received again into fellowship.
4. Those who cannot discern the body of the Lord broken, so as to look unto and be-
hold Jesus Christ crucified for them, but eat it as common brea'd, ought not to come to this
ordinance ; such, amongst others, if they come, are unworthy receivers.
Quest. What is required of persons who come to partake of this holy ordinance ?
Answ. They ought to examine themselves ; it requires due preparation, which doth
consist in these four or five particulars.
1. A sincere confession of those sins, which we find out upon diligent search and ex-
amination.
2. Godly sorrow for the same, manifested by putting away the filth of the flesh. We
must come with clean hands, and a pure heart.
3. We ought to forgive those who have offended us. Christ commands us to be recon-
ciled to oar brother. The apostle exhorteth us to lay aside all malice. We must not
" Keep the feast with the leavened bread of malice and wickedness," 1 Cor. v. 8.
4. Faith in the death and blood-shedding of Jesus Christ.
5. We ought to do it in remembrance of his death.
(1.) With an affectionate remembrance. The sight of our eyes ought to affect our hearts.
(2.) A sorrowful remembrance, in contemplation of what our sins brought upon our
dear Saviour : they were the thorns, as I may say, that crowned him, and the nails that
fastened him to the cross.
(3.) With a sin-loathing and self- abhorring remembrance.
(4.) With a thankful remembrance. Though we have cause of sorrow, considering the
nature of our sin, and horrid evil thereof; yet there is great cause of joy and thanksgiving,
to behold a Saviour, who in bowels of love died to redeem and save us from them.
Quest. How may a Christian, with much comfort, upon examination, receive the Lord's
Supper ?
Answ. 1. If there be no sin hi thy heart or life, which thou regardest, or dost allow
thyself in, bearest with, or connivest at.
2. If thou dost loathe sin, as well as leave it ; when it is not only out of thy conversa-
tion, but out of thy affection also. To hate and loathe sin, is more than to leave it ; per-
sons never willingly leave or forsake what they love.
3. If thou canst say in truth, that thou wouldest be made holy, and dost labour after it, as
well as to be made happy ; to be thoroughly sanctified, as well as to be saved ; live to God
here, as well as live with God hereafter ; to have sin mortified as well as pardoned.
4. If Christ be most precious to thee, and hath the chiefest room in thy heart. #
upon trial thou findest these things are in very deed wrought in thee, thou mayest with
much comfort come to the sacrament.
Quest. Of what use is the sacrament of the Lord's Supper ?
Answ. 1. It shows the horrid nature and evil of sin, in that nothing could expiate it, nor
satisfy the justice of God, or make a compensation for it, but the blood of Jesus Christ.
2. It shows the wonderful love of God to poor shiners, in giving up his own dear
Son, to die the cursed death of the cross for us.
BOOK TV.] CHRIST OUR PASSOVER. 639
3. It shows the wonderful love of Jesus Christ, who freely laid down his life for our
sakes. " Greater love hath no man than this, that a man lay down his life for his friend ;"
but Christ hath laid down his life for us, when we were enemies to him by wicked works,"
John xv. 13, Bom. v. 8 10.
4. It tends to increase our love to Christ, and our faith in him.
5. It shows us that Christ is our Life, and how and by what means we come to be
saved.
6. It seals the covenant of grace to us, giveth us, in the right use of it, much assurance
that Christ is ours.
7. There is a mystical conveyance or communication of all Christ's blessed merits to our
goals through faith held forth hereby, and in a glorious manner received, in the right
participation of it.
8. It may animate and encourage us to suffer martyrdom, when called to it, for his sake.
CHRIST CUE PASSOVER.
" For Christ our Passover is sacrificed for us," 1 Cor. v. 7.
THE Passover, or Paschal Lamb, being a most eminent type of the Messiah, of which see
our sacred Philology, in the chapter of sacred Rites, where you have the reason of its
typical and metaphorical representation, we shall here run an apt parallel betwixt that
illustrious type, and the most holy Antitype.
TYPE. PARALLEL.
I. The paschal Lamb must be I. Shadowing forth the perfection and innocen-
without blemish, entire, whole, cy of Christ, in whose lips was found no guile ;
sound ; not blind, nor broken, nor " As a Lamb, without blemish and without spot."
sick nor bruised.
II. He was to be a year old. II. Signifying the experience Christ should have
of our miseries, whereof even a day's continuance
yields sufficient proof ; as also the perfection of Christ in like sort : and that in fulness of
time he should come and suffer ; a year being a perfect revolution of the sun's course. Guild.
III. It was to be taken out of III. Christ was taken from amongst mankind :
the flock. " Forasmuch then as the children are partakers of
flesh and blood, he also himself likewise took part
of the same." &c. Heb. ii. 14.
IV. It was to be separated from IV. Christ was separate from sinners,
the flock.
_ V. It was to be slain,_and that V. So Christ died, saith Mr. Ainsworth, in that
w the evening. season, viz., in the evening of the day : also in
the evening of time, in the latter age of the
world.
1 i\ Tlie W 0<i Was to te s P rmk ' VI. Signifying, that Christ's blood must be ap-
Jed on the lintel, and door-posts, plied by us ; and where Christ is received, and the
that the angel seeing the same, soul sprinkled by faith, sanctincation outwardly
pass by, Exod. xii. 7. will appear in the practice of the life, 1 Cor. i. 30.
- The Lamb was to be roasted VII. Signifying, saith Mr. Guild,* the agony
fire, ver. 8. of Christ in the garden, and the wrath of his
T _ Father, which he did endure both in soul and body,
it -was a sign either of the Spirit of God, which is compared to fire, through which Christ
offered himself; or of the fire of God's wrath, which he suffered when he was made a
curse for us, Heb. ix. 14.
, ^- It was to be roasted with VIII. This signifies our full communion with
bead and legs, and the appurtenances Christ, whole and undivided, 1 Cor. xiii., Gal . ii. 20.
thereof; that is, it must be roasted
cut in pieces.
Moses Unvailed, p. 62.
640
CHRIST OUR PASSOVER.
[BOOK iv,
TYPE.
IX. No bone of the Lamb was to
be broken.
X. The Lamb was to be eaten.
XI. It was not to be eaten raw,
ver. 9.
XII. It was to be eaten all, and
with unleavened bread.
XIII. It was to be eaten with
bitter herbs.
XIV. It was to be. eaten in every
family, and each family to this pur-
pose had a Lamb.
the faithful ; yea, each particular soul,
XV. The house was to be prepared.
XVI. If the house was too little,
the neighbour's house was to be as-
sumed ; yea, the strangers were to
partake, if they were circumcised.
XVII. They were to eat it with
their loins girded.
XVIII. They were to have their
shoes on.
- XIX. They were to eat in haste.
The original word signifies to haste
away, as with fear and amazement.
XX. Lastly, in that the blood of
the Lamb was first sprinkled on
them.
PARALLEL.
IX. Os nullum illius agni frangi voluit
&c. It signifies, that not a bone of Christ should
be broken, as it was prophesied of him.
X. Christ is spiritually to be received, and fed
upon. " My flesh is meat indeed," &c., John vi. 55.
XI. Noting, that we should be well prepared
when we come to the sacrament. Guild.
XII. Signifying, that in Christ nothing is m.
profitable, or to be rejected ; and that we ought
to eat with the unleavened bread of sincerity and
truth.
XIII. Which typified forth the bitter sorrows
and sufferings of Christ ; and that we should eat
our Passover with a sense of, and bitter sorrow
for our sins, wherein we were captivated.
XIV. Showing the unity that ought to le
among God's people, they being all fellow com-
moners in, and partakers of the, privileges and
blessings of Christ. Every Church and family of
hath a whole Christ.
XV. To signify how we should prepare our
hearts, 1 Cor. xi. 28.
XVI. To signify, first, the superabundant vir-
tue of Christ's death, for the house may be too
little for the Lamb, but not the Lamb for the house;
as also the sweet communion of the saints in love,
the joyful vocation also of the neighbour- Gentiles,
and their admission into the fellowship of the faith,
being inwardly circumcised, &c.
XVII. This signifies the girding the loins of
our minds with justice, strength, and verity.
XVIII. This was to figure out the preparation
of the Gospel of peace, wherewith our feet should
be always shod.
XIX. They that come to Christ, must be ready
to walk in the way of salvation, with . the staff
of true faith in then? hands ; as strangers and
pilgrims, to make a daily progress towards the
land of everlasting happiness.
XX. It shows, that first Christ was made a sa-
crifice to God, and then a sacrament to us.
TYPE.
I. The Passover signified Christ
was to come.
II. The Passover only fed the
body.
III. The Lamb being slain and
eaten, perished, and nothing of it re-
mains.
IV. That was a type or shadow.
DISPARITY.
I. Our Passover shows he is come, and
been crucified for us.
II. Christ spiritually feeds the soul.
III. But Christ, though he was slain, and he-
came thereby spiritual food for our souls, yet he
is no whit impaired thereby ; but liveth and abideth
for ever in perfect bliss and happiness, and re-
maineth as perpetual nourishment to his chosen-
IV. Christ is the Antitype and substance of &
BOOK iv.] THE LORD'S SUPPER. 641
INFERENCES.
GOD gave special charge to the Israelites, concerning their eating the passover; He was
greatly provoked by the neglect of it. " But that man that is clean, and is not on a jour-
ney, and forbeareth to keep the passover, even that man shall be cut off from his people,"
&c., Numb. ix. 13. What then will become of them who refuse to come to Christ, and
eat of this spiritual passover ? Also it may stir up such sincere and godly souls to look
about them, and cause them to tremble, who live in the great neglect of coming to the holy
Supper of our Lord. Surely there is as good ground and reason for you to obey the Lord
Jesus in this ordinance, as there was for Israel to obey Moses in keeping the passover : nay,
I may show, much greater.
1. From the consideration of what the one was a sign of, and what the other shows forth,
and is a sign of.
2. From the consideration of the excellency of Christ, whose law this is, above Moses,
who received that law, and delivered it to Israel.
3. From the threats that are denounced against those who refuse to hear Christ in
whatsoever he shall say to them. " If the word spoken by angels was steadfast," &c. "If
they escaped not, that refused him that spake on earth ; how shall we escape, if we turn
away from him that speaketh from heaven ?"
And for further motives consider,
1. The strict and positive injunction of Christ, " Do this in remembrance of me." He
that said, " Do not steal, do not commit adultery," &c., " Kepent, believe, pray always, be
holy," &c., said, "Do this," &c.
2. It is a perpetual ordinance, till Christ come the second time. Paul received it from,
Christ, after his coming in Spirit according to his promise, &c. And the primitive saints
continued in it after that time likewise ; therefore the coming he spake of, must intend his
second coming at the last day.
3. Consider the great need there is to remember Christ's death, and of those profitable
instructions and blessings comprehended in this ordinance.
4. Is not the neglect of a known duty a great sin ?
. 5. Is not this in effect to set light by Christ, and to cast contempt upon his commands,
and in effect to say there is no need of them ? What signifies, say some, the eating a little
hread, and drinking a little wine ? Wilt thou take upon thee to teach Christ, and exalt
thy own wisdom above his, who is the most wise God ?
6. Consider how faithful and ready the saints in former ages were, to walk in the com-
mandments of God; and is it not left upon record to their everlasting commendation ?
''Moses did all things according to the pattern showed him in the mount," &c. " Zacha-
riah and Elizabeth walked in all the commandments of the Lord blameless."
7. Dost thou know what spiritual blessings thou losest by thy neglect hereof; is not
loss of communion with Christ a great loss ?
8. Is not universal obedience a demonstration of grace 1 " Then shall I not be ashamed,
when I have respect to all thy commandments," Psal. cxix. 6. "If ye love me, keep my
commandments," John xiv. 15.
9. Will not the thoughts of a wilful neglect of known and indispensable duties, be bad
death-bed companions ?
10. This preacheth the Gospel to the very sight of your eyes; is it not necessary to
ake use of all means God hath ordained for your establishment in the truth of the Gospel ?
11- Will not omission of known duties exclude men and women the kingdom of heaven ?
ad Matt. xxv. Is it not for sins of omission, that Christ will condemn and sentence many
souls to eternal burnings in the great day ?
METAPHORS, ALLEGORIES, SIMILES,
TYPES, ETC.
BELATING TO THE
HOLY ANGELS OF GOD,
AKD THE
SOUL AND SPIRIT OF MAN.
Wherein the 'Nature, Order, Office, and Ministration of Angels is opened.
THE creatures of God are divided into invisible and visible : the invisible are spirits
eto-upotroi, asomatoi, without bodies ; and by them we understand angels, because being in
their nature incorporeal, they cannot be seen by human eyes. The visible are whatsoever
things have existence in the visible world, whether simple or mixed bodies. In what no-
tions metaphors are taken from good and evil angels, see our sacred Philology, book i. p.
99.
1. Angels then in their natures are spirits created of God.
2. Called ministers or Angels, to show their office.
Take Mr. Ainsworth's description of Angels, Gen. xvi. 17.
" Angels, so named of the Greek <zyye*.os, angelos, in Hebrew "rtNQ, Maleac, by interpre-
tation a messenger or legate, one sent and employed in any work, whether t)f God,
or man. And those sent of God were sometimes men, as Haggai is called the Lord's
angel, or messenger, Hag. i. 13, and John Baptist, Matt. iii. 1, and generally the Lord's
priests under the law, Mai. ii. 7 ; and Christ's ministers under the Gospel, Rev. ii. 1.
' Unto the Angel of the Church,' &c., that is, the minister or pastor of the Church. But
in special, Angels are those heavenly spirits, and fiery flames, that are wise, ' Excel in
truth, 3 Psal. ciii. 20. ' Which are all ministering spirits, sent forth to minister unto them
who shall be heirs of salvation/ Heb. i. 7, 14. The Hebrew doctors' opinion of Angels is,
that they are essential forms, created without any material substance or body. And
whereas the prophet says, he saw an Angel like fire, and with wings, &c. It is also spoken
of prophetical visions, and by way of dark parables. Also that the Angels are lower and
higher than another ; it is not in the highness of place, as when one man sits higher
or above another ; but as we speak of two wise men, which excel one another in wisdom,
that that man is higher than this. Likewise that there are ten names that angels are
called by, and accordingly ten degrees of them ; and the tenth, called men, are the Angels
which spake with the prophets, and appeared to them in visions, for which they are
called men, as Maimon, showeth in Misneli Jesudei Hatovah, chap, ii. That there are
ten degrees of angels, the holy scriptures show not ; but degrees there are, as the apostle
mentioneth, Rom. viii. 38, Col. i. 16, ' Angels, principalities, powers, thrones, domi-
nions, &c. ' Howbeit, we are warned not to intrude into those things which we have
not seen,' Col. ii. 18. Sometimes the word Angel is given to Christ himself, who is the
Angel of the covenant, and the Angel of God's face or presence, Isa. Ixiii. 1. ' In whom
God's name is," Exod. xxiii. 21. Thus Ainsworth. And in another place he saith,
' That one of th'e two Angels that appeared to Abraham was Jesus Christ, whom Abra-
ham called the Judge of all the earth, Gen. xviii. 2, 25, who is called Jehovah."
BOOK IV.]
THE HOLY ANGrELS COMPARED TO WATCHERS.
643
It is the opinion of some of the learned, that every particular saint hath an Angel
to take care of him ; which they gather from that passage, " Take heed ye despise not
O ne of these little ones ; for I say unto you, that in heaven their angels always behold the
face of my Father," &c., Matt, xviii. 10. And from that in Acts xii. 15, " Then said
they, it is his Angel." But others rather conclude, that the saints have many Angels
to watch over them, and continually to minister to them. That the godly are under
the guardianship of the holy Angels, is not doubted or questioned by any worthy
writer.
THE HOLY ANGELS COMPARED TO WATCHERS.
" I saw in the visions of my head, and behold i Watcher" Dan. iv. 13.
" This matter is by the decree of the Watchers, and the demand by the word of the Holy
Ones," Verse 17.
METAPHOB.
PARALLEL.
I. A Watcher, or Watchman, im- I. Angels are not subject to sleep, as men
ports such as sleep not, or but little ; are : they always are awake, beholding the evil
which and the good, hence said to be " Full of eyes ;"
Ezek. i. 18.
their business is to watch,
they cannot do unless they keep them-
selves awake.
II. Watchers import such as have
a charge committed to them, of
great importance, which they are
II. Angels have a great charge committed to
them, they are employed about great and weighty
affairs ; and that, first, in reference unto God ;
continually to look after. The A'postle secondly, in reference unto saints ; thirdly,- in re-
speaking cf the care of ministers, ference unto wicked men.
saith, " They watch for your souls," First. In reference unto God.
&c., Heb. xiii. 17. 1. They are his courtiers, attending upon him
continually for his honour, and to set forth his
magnificence. " I saw the Lord sitting on his throne, and all the host of heaven standing
by him, on his right hand and on his left hand," 1 Kings xxii. 19.
2. They wait for his word, and do receive commandment from' him.
3. They oft-times declare God's mind and will to men. Thus they were employed to
give the law on mount Sinai, and to reveal God's mind to Abraham, to Hagar, to Lot,
to Elijah, to the Virgin Mary, to the shepherds, to the apostles, to Philip, to Paul, to
John, &c., Acts vii. 33, Gen. xvi. 7, and ix. 12, 2 Kings i. 3, Lukei. 26, Acts x. 3, i.
10, viii. 2Q, and xxvii. 23, Eev. i. 1.
4. To govern the kingdoms of the world; for it is not to be doubted, but God
makes use of them upon this account. Hence they are called princes, yea, glorious
princes, and are much above the kings and potentates of the earth, Dan. x. 13,Eccls. v. 8.
5. They are God's warriors, to execute his decrees whether of mercy, as 2 Kings vi.
17, or of judgment, 2 Sam. xxiv. 17, 3 Kings xix. 35, Rev. xvi. 7.
6. They .are continually employed in praising God, crying, " Holy, holy, holy, is
the Lord of Hosts," Isa. vi. 3, Rev. iv. 8, and vii. 11, 12.
Secondly ; In reference to the Church and people of God, they have a great charge
committed to them, and much business and work to do. "He hath given his angels
charge over thee, to keep thee in all thy ways," Psal. xci. 11.
1- They are as nurses, to bear up and keep the godly from hurt : " They shall bear
wiee up in their hands, lest they dash thy foot against a stone," Psal. xci. 12.
t< 2. ^ They are as stewards, to provide for the godly in their need. How graciously was
' _ Elijah fed by angels, with a cake baked on coals, and a cruse of water, when he was
la mt, and ready to die !" 1 Kings xix. 4 6.
3. They aj*e employed as physicians, as appears by that passage, John v. 4.
4 As comforters in trouble. How sweetly was poor Hagar comforted by an Angel,
she said, " I will not see the death of the lad !" Gen xxi. 16. The like was
prophet Isaiah, Isa. vi. 6, 7. Nay, our blessed Saviour refused not to receive
comfort from the angels who ministered to him, when he was in his bloody agony in the
garden, Luke xxii. 43.
4 N 2
644
THE HOLY ANGELS COMPABED TO V? ATCHERS.
[BOOK
5. They arc employed as soldiers to guard them ; hence called God's host, Psal.
xxxiv. 7, 2 Kings vi. 17.
6. They are encouragers of the saints in their duties : and the Angel said unto Elijah
" Go down with him, he not afraid," &c., 2 Kings i. 15.
7. They are employed to rescue, and put the godly out of danger ; as appears in the
case of Lot. So concerning Daniel, when he was in the lion's den, the Angels shut the
mouths of the lions, so that they did Daniel no harm. The angel of the Lord opened
the prison door, and brought Peter forth, and delivered him. 'out of the hands of his ene-
mies, Gen. xix. 16, Dan. vi. 22, Acts v. 19.
8. As prophets and instructors, to teach the saints. " And I heard a man's voice be-
tween the banks of Ulai, which called, and said, Gabriel, make this man understand this
vision, &c. And he said, I will make thee know what shall be in the last day," &c.
Dan. viii. 16, and ix. 22. They open and reveal hidden mysteries to the saints.
9. They rejoice with the godly at the conversion of sinners ; " Likewise I say unto
you, there is joy in the presence of the angels of God in heaven, over one sinner that
repenteth," Luke xv. 10,
10. They have a charge to convey the souls of the godly, when they die, through
the territories of the prince of darkness, viz., the air, and carry them them safe to heaven.
-" And it came to pass that the beggar died, and was carried by the angels into Abraham's
bosom," Luke xvi. 22.
11. To gather all the elect together at the last day.
12. To separate the evil from the good, the chaff from the wheat. "So shall it
be at the end of the world, the angels shall come, and sever the wicked from the just,"
Matt. xiii. 49.
Thirdly : they have a charge committed to them, in reference to wicked men,
1. To blind and infatuate them, that they cannot see how to effect that mischief they
would otherwise do.
2. To stop them in their career, that they cannot pursue their wicked purposes and de-
signs ; as appears in Balaam's case, Numb. xxii. 26.
3. To destroy and cut off the ungodly, when they combine against the Church. One
Angel smote in the camp of the Assyrians a multitude of men, 2 Kings xix. 35.
METAPHOB.
PARALLEL.
III. Watchers give warning of
approaching dangers.
IV. Watchers are very useful,
and oftentimes made a great bless-
ing to towns and cities ; many im-
III. So the angels gave warning to Abraham
and Lot, of the approaching judgment that fell
upon Sodom and Gomorrah, and the cities about
them, Gen. xix.
IV. Angels are a great blessing to the church
and city of God, and every particular member
thereof. How secure was the prophet, whilst he
ininent dangers by their means have had those fiery chariots and horsemen round about
been prevented. him !
Quest. But some may say, why doth God in the preservation of his people make use
of the ministration of Angels ?
Answ. Not for any necessity, he is all-sufficient of himself to do all things for them :
but to declare his abundant love to, and care for his children, in making more excellent
creatures than themselves to be their keepers.
Object. But God's people often fall into danger, and many inconveniences ; how then
are they attended and kept by Angels?
Answ. They are delivered by them from many evils and dangers that they know-
not of : for as we have many devils about us, continually to do us mischief ; so we have
a multitude of blessed angels continually about us, to keep and protect us, Psal. xci. 11.
2. If at any time God's children fall into danger, it is because they are out of their
way, or rather God's way, and then the good Angels have no charge over them.
3. If they suffer in the custody of the angels, it is that they may be exercised, tried,
and made better thereby : for the angels keep them from evil, or keep them in evil, and
at last deliver them out of evil ; so that they are made gainers by all, according to that
promise, Rom. viii. 28.
BOOK IV-]
THE HOLY ANGELS CALLED THE SONS OF GOD.
645
METAPHOR.
PARALLEL.
V. Watchers or watchmen go V. Angels go about, or rather fly up and
u p and down to see what the state
and condition of things is ; they
take strict observation of persons and
things.
down in the earth, to see what the state and
condition of God's people more especially is.
Hence they are said to have wings, which denote
their swiftness in their work. " We have walked
to and fro through the earth, and behold, all the
earth sitteth still, and is at rest," Zech. i. 11.
INFERENCES.
I. What infinite grace and favour doth God manifest to his poor people, in giving his
angels such a strict charge over them, and to cause such glorious creatures to watch and
keep them day and night ?
II. What honour also hath God conferred on his children hereby? every believer hath
greater attendance, yea, a more glorious retinue, than the mightiest prince or monarch in
the world.
THE HOLY ANGELS COMPAEED TO THE MOEN ING-ST AES.
" When the Morning-Star sang together" &c., Job xxrviii. 7.
STABS are taken two ways : first, Properly, secondly, Metaphorically.
Some understand by Stars in this place, the Stars which God hath set in the firmament
of heaven, or Stars in a proper sense ; others, as Mr. Caryl ou Job xxxviii. page 81, ob-
serves, the holy Angels, which, saith he, he may be called Stars, or Morning- Stars, by a
Metaphor, &c.
METAPHOR.
PARALLEL.
I. MORNING-STARS are full of
beauty, bright, and glorious.
I. ANGELS are very beautiful creatures, their
glory is wonderful. Hence Stephen's face was
said to be as] it had been the face of an Angel,
Acts vi. 15 ; and very beautiful persons are said
to resemble or seem like Angels. Though they have not a visible bodily beauty, yet they
have a better beauty than any body.
II. Morning-Stars give light ; they II. Angels are not only very beautiful crea-
tures, but also full of light. We read of an
Angel in the Revelations, that the whole earth
was lighted with his glory. This shows that An-
gels are very glorious and shining. Though I
understand that is not spoken of a proper Angel ;
yet it shows that Angels are full of light, and therefore called Angels of light.
III. Stars are guides to mariners, III. Angels are and have been as guides to the
y which, they know how to steer a saints, and spiritual mariners. They guided or
right course. gave direction unto Lot, to escape the flames of
Sodom ; and led Peter out of prison, and thereby
saved him from imminent danger. Abraham, told his servant, God would send his Angel
to guide, or prosper his way, Gen. xxiv. 40.
are not only beautiful, but shining.
The chief Morning-Star, called Luci-
fer, signifies a light-bringer.
THE HOLY ANGELS CALLED THE SONS OF GOD.
<e There was a day when the Sons of God came and presented themselves before God" Job i. 6.
And all the Sons of God shouted for joy" Job xxxviii. 7.
a ^ J Chaldee paraphrase is express, that the Sons of God here are the Angels : " The
jjnuies of ^ Angels shouted for joy." And the Septuagint (as Caryl observes are as clear
or it, saying, " When all my Angels sung for joy." To this do most expositors agree.
646
THE HOLY ANGELS CALLED THE SONS OF GOD.
[BOOK
Object. But some object that passage of the apostle, " To which of the Angels said he
at any time, Thou art my Sou ?" .
Answ. 1. Angels are not the Sons of God, as the Apostle there expresseth, i.e., as Christ
is the Son of God, viz., by eternal generation. For so, " To which of the Angels said he
at any time, thou art my Son,' this day have I begotten thee ?" Jesus Christ is the Son of
God from eternity.
2. Angels are not the Sons of God by regeneration, nor by adoption, as believers are,
The holy Angels need not regeneration, they never fell from their first estate. Christ is
not to them a Redeemer for their restoration, but only a Head for their confirmation.
But why Angels are called Sons of God, will appear in the following parallel.
METAPHOR.
PARALLEL.
I. A Son is the offspring of the I. Angels are the offspring of God; Adam
was called the Son of God by creation ; so may
the Angels, because created by God.
II. Angels are greatly beloved of the Almighty,
father.
II. A Son is greatly beloved by the
father.
III. Sons attend, honour, and
wait upon their father; they are
about his table, and at his com-
mand.
IV. Some are greatly dignified;
they are near to their father, and
have great power and authority in
the family.
V. Sons serve their father cheer-
III. Angels wait upon God, they stand about
his throne, and are always ready to obey his com-
mand, and seek his glory.
IV. Angels are greatly dignified ; they are very
near to God, always beholding his face, and are
mighty in power. Mr. Caryl saith, they are call-
ed Sons of God because of power, being called
principalities, and powers, &c., Matt, xviii. 10.
V. Angels serve God with abundance of cheer-
fully, willingly, and readily ; they fulness and willingness ; they go about their work
obey not as slaves or servants.
VI. Sons are like their father ;
they have some resemblance of him
in nature and qualifications.
with a filial or Son-like cheerfulness and delight.
VI. Angels have some essential likeness to God.
God is a Spirit, and incorporeal ; the Angels are
spirits in their nature, and incorporeal. Though
the difference between God and them is as great
as can be conceived in' this respect ; God is the creating Spirit, and they are created
spirits ; God is an infinite Spirit, they finite spirits: yet the Angels bear, as the learned
observe, some resemblance to God in their essence, as well as in their qualification, and may
in this respect be called the Sons of God likewise.
VII. And lastly, Sons imitate
their Father. " Do good to them that
hate you," saith Christ, " that you
may be the children of your Father
which is in heaven :" That is, imitate
God, as some children do their fa-
VII. Angels imitate God in mercy, in love
and compassion, as also in their good works;
their ways being all holy, just, and good, pure
and righteous'; and showing much kindness and
tenderness to the children of men. They doubt-
less are patient towards the froward and undeserv-
thers ; carry it towards evil men, as ing mortals ; they are of most excellent natures
God doth ; and this will be an evi- and dispositions. No creatures do imitate God
dence that you are the Sons of God, so plainly and fully as they do ; and from hence
and he will honour you with the title they may be called the Sons of God.
of his Sons.
INFERENCES.
THIS may teach us to how carry ourselves towards God, our Father. "We should la-
bour to be like the Angels. Our Saviour hath taught us to pray, " That the will of God
may be done on earth, as it is done in heaven," Matt. vi. 10. We who are God's Sons on
earth, should imitate the Sons of God in heaven. "We should serve God as cheerfully, an< *
with the like alacrity of heart as the holy Angels ; and labour not only to imitate the
Angels, and be like them, but also to imitate God himself; for he hath set himself before
us, for our direct and immediate example, Matt. v. 48.
And hereby God will not be ashamed to be called our God ; he will not grudge us tb e
honour and title of Sons, which, as it appears by this, is a most glorious dignity and pri yl "
lege, even such an one as is conferred upon the holy Angels of heaven, &c.
BOOK
THE HOLY ANGELS COMPAEED TO AN HOST, OE AEMY.
647
THE HOLY ANGELS COMPARED TO AN H S T, OR
ARMY.
" Jacob went on Ms way, and the Angels of God met him," Gen. xxxii. 1. " And when
he saw them, he said, this is God's Host : And lie called the name of that place Maha-
niam" that is, two Hosts or camps, verse 2.
" And suddenly there was with the Angel a multitude of the heavenly Host, praising
God," &c. Luke ii. 13.
ANGELS, so name of the Greek, ayyi-Kos, Angelas, in Hebrew Maleac, messenger or legate,
one sent or employed in any work, are in these scriptures called God's Host or Army ; not
that he needeth them to protect himself, or suppress his enemies, being infinitely stronger
than all the armies he himself hath, and then what is the strength and force of all the
armies of his enemies ?
Therefore when God is said to have armies, it is either -to signify, first, that he hath all
things at his command, and is full of power : or, secondly, that although he can do all things
by himself, yet he will use the agency of his creature to effect his purpose.
METAPHOK.
PAEALLEL.
I. An Host or Army have a
prince or general, who is the head of
them.
II. An Host or Army consists of
many companies, amongst which there
are divers ranks and orders, and yet
all in subjection to their prince, and
chief leader.
I. The Lord's Host, or Army of Angels, have a
Prince or general, who is their Head and Leader,
viz., the Lord Jesus Christ, who is called the Head
of principalities and powers.
II. Angels, the Lord's Host consist of many
companies or legions : " Thinkest thou, that I
cannot pray to my Father, and he shall send me
more than twelve legions of Angels ?" Christ spake
in the Roman phrase, who reckoned their armies
by legions, as we by regiments. Six thousand six
hundred sixty-six, was the number of a legion ; then the number of twelve legions was
seventy nine thousand nine hundred ninety- two, a great Army : but how many more no
man can say. Christ pitched upon a great certain number, to show, saith Mr. Caryl, he could
have what number he pleased, if he did not call for them. " We are come," saith the apostle,
'\ to an innumerable company of Angels." The Lord's camp is very great. " The cha-
nots of the Lord are twenty thousand, even many thousands of Angels," Psal. Ixviii. 17.
We read of many degrees or orders of Angels, which some account to be nine.
1- Cherubims, that is, Angels of knowledge, as St. Jerom interprets the world ; but
others from Cherub, a figure or image. Others from Chi, a note of similitude, and a Chal-
dee word which signifies Puerum et Juvenem, a youth. And so, as a learned writer ob-
serves, they were usually represented in the shape of a man, to^show them to be intellec-
tual creatures ; of a young man, to express their vigour and strength ; with wings, to de-
clare their agility and swiftness. These we read were placed at the east end of the gar-
den of Eden, with a flaming sword, Gen. iii. 24.: and their figures were appointed to be
placed over the mercy-seat, in the tabernacle and temple, Exod. xxv. 20.
- B ^ era P m ' m s, the Angels of zeal. Their name is from an Hebrew word *-,$> which
signifies to burn, or burning, according to that of the Psalms, " He maketh his ministers
a flame of fire," Ezek. x. civ. 4.
Thrones, which are royal seats of kings and monarchs, in their magnificence and lory
5 . mi ns, or lordships.
Principalities, denoting special and peculiar jurisdiction, Col. i. 16.
o. Powers, such as have right to execute authority by God's appointment, and not bv
"is permission only.
7. Mighties.
8- Archangels, 1 Thess. iv. 16.
9- Angels, & c .
648 THE HOLY ANGELS COMPARED TO AN HOST, OR ARMY. [BOOK ly.
Others account but seven orders of Angels, and some but three. The holy scriptures doth
not fully open and unfold the mystery of Angels, to us in this respect, therefore it is good
for us, as 1 said before, not to be wise above what is written ; though no doubt but there
is a most excellent order amongst them. And probably there are different ranks and
degrees of them, and yet all are in subiection to our Lord Jesus Christ, who is their
Prince, and supreme Head, whom they all reverence, worship, and adore.
III.
METAVHOR.
An Host or Army is raised
to make war, and fight under the
banner of their prince and sovereign,
and many times do dreadful execution,
and make great desolation in the
earth.
PARALLEL.
III. The holy Angels, God's mighty Host, are
employed to fight his battles, and at his command
to fall upon his enemies, when all terms of peace
and reconciliation are rejected, and sinners, are
grown incorrigible, &c. What fearful execution
and desolation have they made in the world,
when they have had commission from the Al-
mighty ! Was it not this Host that came against Sodom and Gomorrah, and the cities
about them, "We will destroy this place," Gen. xix. 13, 2 Kings xix. 35. One of these
soldiers destroyed no less than an hundred fourscore and five thousand men in the camp of
the Assyrians. What cause have the enemies of the Church to tremble, when they consi-
der what a mighty and powerful Army is raised, and always in readiness at God's com-
mand to fall upon them ! What is the power of the proudest monarch here below, when
compared to the strength of the Lord's Host, or Christ's heavenly army !
IV. An Host or great Army some-
times breaks in upon a people that
are secure, utterly destroying and
spoiling them on a sudden.
V. An Host or mighty Army
hath many slaughtering weapons ;
if one doth not execution, another
will.
VI. An Host, or victorious
Army, sometimes meet with great
opposition, and are fiercely en-
gaged by stout and sturdy enemies,
that will not quickly yield, though
at last they be forced to fly, being
vanquished.
METAPHOR.
I. An earthly Host or Army,
though ever so victorious at other
times, may yet meet with their
match, nay, be sometimes worsted.
II Soldiers of an earthly Host are
mortal men, and may be put to the
sword, or lose their lives by the
hands of their enemies.
IV. The Angels of God come upon the wicked
enemies of Jesus Christ, and his Church, some-
times on a sudden ; in one night was that great
Host of the Assyrians destroyed. "When he com-
eth up unto the people, he will invade them with
his troops," Hab. iii. 16.
V. So the Angels of God have many slaugh-
tering weapons, or ways to destroy, sometimes by
famine, sometimes 'by plague, sometimes by the
sword, and sometimes make use of all these three
together, against a people that God resolves utter-
ly to destroy, Ezek. ix. 2.
VI. The holy Angels of God are sometimes op-
posed by evil Angels, who are fierce, sturdy, and
cruel enemies to them. " And there was war in
heaven : Michael, and his Angels, fought against
the dragon, and the dragon fought, and his Angels,
and prevailed not, &c. Eev. xii. 7.
DISPARITY.
I. The Lord's Host was never worsted. Though
the evil Angels are mighty in power, and have
been oftentimes too hard for the saints ; yet they
are not able to stand before the holy Angels of
God.
II. The Angels of God are immortal spirits, and
cannot sustain the least hurt or wound, much less
be slain, in any wars they are engaged in against
their enemies.
INFERENCES.
I What comfort may this administer to the godly ! may I not say, with the prophet,
" Fear not ; for they that be with us, are more than they that be with them," 2 Kings vi. 1&
II. And as it affords comfort to the saints, it may serve to terrify sinners, and such
especially as are persecutors of the Church of God. How sad is their condition, con-
BOOK IV.] THE ANGELS COMPABED TO THE FACE OF A MAN. 649
sidering whom they make war against ! Can they stand before the terrible God ? God
is their enemy, Christ is their enemy, and the Angels of heaven are against them, and
their enemies likewise.
III. Bleas God, you that are in covenant with him, for the sake of these helpers.
TV. This shows us also what great glory is conferred upon the Lord Jesus Christ, our
blessed Mediator ; he is the Head and chief Leader of all the glorious Angels ; they are
all at his command, and ready to engage in his wars ; if he but speak the word, they come
vith slaughtering weapons in their hands, to execute his wrath and displeasure upon the
world, Ezek. ix. 2.
THE HOLY ANGELS COMPARED TO THE FACES OF A MAN,
OF A LION, OF AN OX, AND OF AN EAGLE.
" And every one had four Faces" &c. Ezek. i. 6, 10 ; that is, every one of the living
creatures or Angels which the prophet saw in the vision.
FOUR particular Angels, as some conceive, which were chief over the rest of the whole
host of Angels. Others, upon better reason rather understand it relates to the four parts
of the world, east, west, north, and south ; i. e. the work of Angels laid out in all those parts.
See Mr. Greenhill on Ezek. p. 85.
Observ. 1. God employeth glorious intelligent creatures in his service, in the ways and
workings of his power and providence in his world.
Observ. 2. That Angels are in all quarters of the earth, taking notice of men's works
and ways ; they perceive what is done in every place, by the just, and by the unjust.
The consideration of which should make us carry ourselves wisely and holily at all times,
and in all places.
" And every one had four faces"
1. The face of a man. | 3. The face of an ox.
2. The face of a lion. j 4. The face of an eagle. .
In some pictures, saith reverend Mr. Greenhill, you may see several faces so drawn
that which way soever you look, a several face is presented : so here, before was the face
of a Man, behind the face of a lion, on the right side the face of an ox, on the left side
the face of an eagle. There is not a face, but is compared to the face of some
principle creature. Man is the chief of all the rest, a lion is the king of wild beasts* the
is the chief of the tame ones, and the eagle is the chief of the birds. To these distinctly.
I. THE FACE OF A MAN.
METAPHOR. PAKALU'X.
1- THE Face of a Man notes I. ANGELS have got great knowledge and under-
understanding and the excellency standing. By their likeness unto man, is
* reason hy which all human laid before us the rationality, knowledge, and
actions are managed. understanding of angels. They are not ignorant
creatures, but ipsce intelliff entice, the most under-
standing creatures in heaven and earth. The woman of Tekoah said to David, he was
wise according to the wisdom of an Angel of God, to know all things that are upon
Dearth, 2 Sam. xiv. 20; that is, he was very wise, as Angels are, to search out
naerstanding, and discover things. Therefore Jerom thinks they are called cheru-
s, from their much knowledge ; Cherubims, as it were, rabbies, and teachers of
th 6r ^'- "^f ^ *k* s ^ ce some Angels have done. " Gabriel, make this man understand
e vision." " I am come to make thee understand what shall befal thy people in the latter
cinl' n ' " ^' -A^gel 13 * sa ^h one, are good philosophers, they know the pri-
staf S ' causes ' effects, life, motion, and death of natural things : they are great
the?-' and know the affairs of kingdoms. Dan. x. 13., saith Gabriel, I remained with
Kings of Persia," &c. They are said to be full of eyes before and behind, because
4 o
650
THE ANGELS COMPARED TO THE FACE OF A LION AND AN OX. [BOOK ly,
they see what is past, and what is to come. Besides, they have much revealed to them
by God, hy Christ,
the mysteries of the
by God, by Christ, nay, and understand many things by the Church, as concerning
" " e Gospel ; so Eph. iii. 10, 1 Pet. i. 12, " Which things the Angels de-
sire," saith Peter, " to look into ;" it^ae.wj-\>a.t, the word notes, bowing down to pry heed-
fully into a thing. Cherubirns were made looking down towards the mercy seat ; so
here, Angels look into the things*of Christ, as it was there figured forth, " In whom
are hid all the treasures of wisdom and knowledge," Col. ii. 3.. They have much exp e .
rimental knowledge, arising from things done daily in the world, and in the Church;
Angels love to be at the congregation, to meet the saints ; they understand partly hy
their essence, and partly by species communicated to their understandings, as to ours, &c.
METAPHOR.
II. The face of a man hath
much awe and majesty in it; nothing,
as is observed by some Naturalists,
carries more terror in it to sensitive
creatures, than the Face of a Man.
III. The Face of a Man notes
human affections, as Mr. Green-
hill observes.
IV. The Face of a Man denotes
beauty. How amiable and lovely
are some Faces of mortal creatures
to look upon ! It is the seat, as I
may say, of human beauty.
PARALLEL.
II. Angels are very majestical creatures ; many
have been greatly terrified and astonished at the
sight of them. How was Manoah's wife, Samp,
son's mother, amazed at the sight of the Angel
that appeared to her. " Then the woman told
her husband, saying, a man of God came unto me,
and his countenance was like the countenance of
an Angel of God, very terrible," Judg. xiii. 6.
III. Angels are of a loving countenance, and
most careful of Men ; they have most dear affec-
tions to those they are sent to minister unto.
IV. Angels are very beautiful and lovely to
behold ; though they have, saith Mr. Caryl, no
visible bodily beauty, yet their beauty far exceeds
the beauty of mortals. See Morning Stars.
II. THE FACE OF A LION.
A Lion is a creature of great
strength, the strongest amongst
beasts, as was said before ; " He turn-
eth not away for any," Prov. xxx.
40. " What is stronger than a Lion ?"
said the interpreters of Sampson's
riddle, Judg. xiv. 18.
Angels are mighty in strength, Rev. xviii. 21.
An Angel can hinder the blowing of the wind, stop
the mouths of Lions, break iron chains, open prison
doors, and make bars and doors of brass to fly.
Hence they are called " mighty Angels," 1 Thess.
i. 7. Who can stand before the Angels of
God!
III. THE FACE OF AN OX.
I. An Ox accustomed to the yoke
is very tractible, not stubborn,
kicking and flying, like as untamed
heifers are, " Ephraim is an Heifer,
that is taught, and loves to tread out
the corn." ' An heifer taught de-
lighting in her work, doth it
willingly.
II. An Ox doth faithful service.
Horses often deceive persons in their
service, and throw their riders ;
but Oxen, either in plowing or carry-
ing burdens, fail not, nor deceive
their owners.
III. An Ox is a veiy patient and
laborious creature. They labour hard,
and carry heavy burdens ; arid yet
though ever such hard service be
put upon them, they quietly and
with much patience bear it, and
I. Angels do the work of God willingly, with
much delight ; they hearken to the voice of his
Word, they set about their work with much cheer-
fulness, they are very obsequious to God's com-
mands. If he say, go, smite Herod for his pride,
Balaam for his covetousness, David for his vain
glory, Sennacherib for his blasphemy, and Sodom
for its uncleanness, presently they go.
II. Angels are faithful in their ministrations,
they fail not in the least particular. The Angej
would not let John worship him. The Angel would
not suffer Lot to linger in Sodom. They never
betrayed their trust, as some of the saints h ave
done, Rev. xxii. 8, 9.
III. Angels are patient in their ministration,
though they meet with much opposition. " Th e
prince of Persia," saith Gabriel, "withstood me one
and twenty days," &c., Dan. x. 13. In the rnw st
of all opposition, whether from men or devils, aiw
great services, they are not at all impatient ; thoug"
BOOK
THE ANGELS COMPARED TO THE FACE OF AN EAGLE.
651
METAPHOR.
PARALLEL.
never seem to complain.
IV. Oxen are very useful crea-
tures; much increase was brought
j n by them. No creature, saith
G-reenhill, is more useful to the
Job had oxen ploughing in the field,
he had five hundred yoke of oxen,
no mention being made of horses,
Job i. 3. There was a severe law
made against those that stole an
their work never end, Rev. v. 11, yet they never
complain.
IV. Angels are very useful creatures ; they are
useful to God, they continually go on his errands,
execute his judgments at the command of his
mouth. They were useful to Christ in the clays of
support of a family, than the Ox ; his flesh ; they proclaimed the joyful tidings
for of old all the Ploughing was done of his nativity, Luke ii. 9 11 ; had the charge
by oxen. See 1 Kings xix. 19. of him in his humiliation, whilst his conflict
remained with the evil Angels ; they ministered to
him in his temptations, and when he was in his
bloody agony ; they declared and made known his
resurrection. " He is not here, he is risen," Matt,
xxviii. 6. They witnessed to his ascension, aad to
Ox, Exod. xxii. 1. David makes his second coming ;" Ye menof Galilee, why stand
it one part of the happiness of a ye gazing up into heaven? This same Jesus which
commonwealth, that " the Oxen are is taken from you into heaven, shall so come, as
strong to labour." ye have seen him go into heaven," Acts i. 10, 11.
They shall come with him, when he comes the
second time, without sin, unto salvation : " He shall come in the glory of his Father, with
all his holy Angels." They shall attend him on the throne of judgment, and as officers
execute his righteous sentence, viz., seize all condemned sinners, and cast them into the
lake of fire and brimstone, &c. Angels are useful to the saints. We little think what
great good we receive by the ministration of angels. See Watchers.
INFERENCES.
This should instruct us, we should be like Angels in many respects.
. 1. When God commands, or calls upon us to do any service or duty, how ready ought
we to be to do it ! even say, with Samuel, " Here am I, speak, Lord ; what thou com-
mandest 1 will do it."
2. It should teach us to be faithful to the Lord, as the holy Angels are.
3. To be patient under burdens, reproaches, and all the oppositions we meet with.
4. To be serviceable to God, and to one another, in places and stations wherein
God hath set us, &c. Angels in all they do, seek the glory of God, and the profit and the
great good of the saints ; let us in this imitate them.
IV. THE FACE OF AN EAGLE.
_ I. An Eagle hath a mighty quick I. Angels are quick sighted ; they, as you hear,
sight ; her eyes behold afar off ; from have eyes before and behind, as if they were all
the top of rocks, out of clouds, they eye ; which notes the excellency of their sight,
said to behold fishes swimming and knowledge of things. They soar aloft, stand
the sea. So strong is the sight of before God ; they are said to behold the face of
Gocl : " Their Angels always behold the face of
my Father which is in heaven," Matt, xviii. 10.
II. Angels are swift creatures ; their agility,
speed, and swiftness is extraordinary, moving,
saith one, like lightning, from one^end of heaven
_ that she can a long time
behold the sun with open and steadfast
eyes.
II. Eagles are swift in their flight,
mtuialists tell us, no bird flies more
swiftly than the Eagle, 2 Sam. i. 23. to the other : compared therefore to " a flame
, . of fire," Heb. i. 7; and said from hence also to
ave win gs with which they fly," Isa. vi. 6. Their quickness or agility in motion pro-
ceeds from their spiritual nature, which is not subject to weariness ; they cannot be
'Uidered by any corporeal substance ; they can pass over and through all impedi-
euts. And, besides this their agility is much helped forward by their promptitude
.* nd readiness, propensity and zeal, to despatch their errand and ministry upon which
e y a ^e employed. It is not here, saith Ayston, timor, but, amor addidit alas. Their
viitness is very necessary, saith Clark : 1. Because of the vast distance between hea-
n and earth, betwixt which they often pass and repass. 2. Because many of the
4 o 2
THE ABTGEtiS COMPABiiD TO THE JFACE OF AN EAGLE. [BOOK IV.
METAPHOR. PARALLEL.
saints, whose necessity requires present relief, live far asunder. 3. Because the de-
vils are swift to do mischief, therefore they are swift to defend, succour, and do ug
good.
III. Eagles are fresh and lively III. Angels never grow old, they are always
always ; age and sickness works strong and lively, they know no sickness, their
not upon them, as upon other birds, service doth not wear them out. The Cherubitns
The Eagle in her age, saith a great before the mercy-seat, which represented the An.
writer, is useful. Pliny saith, they gels, were without beards, to shew their vigour,
never die with age, nor sickness, but vivacity, and youthfulness. Men soon decay,
by hunger ; her upper bill groweth so their strength and activity many times on a sud-
much over the under, that she cannot den is gone. Sin hath brought this upon us ; if
open her mouth to take in sustenance, man had not sinned, he had never decayed, but
and so dies. Her age is said to be retained an immortal vivacity : Angels sinned not,
renewed by often changing of her fea- and so retained their first liveliness,
thers.
INFERENCES .
FIRST, from hence we may infer, that Angels are fit for public and great service.
They have four Faces, a man's, a lion's, an ox's, and an Eagle's ; which show
they have all that is requisite to great undertakings. They have wisdom to consult,
to contrive, and manage the affairs of the world prudently: they have the strength
of a lion, to execute; they have the willingness and faithfulness of the ox,
to rejoice the heart of the commander, and patience to undergo the difficulties
of their work, and usefulness of the public; they are quick-sighted, to discern and
prevent the designs of enemies, and speedily to despatch much in a little time, and
that with cheerfulness. This is meant by their four Faces ; which notes their perfection,
and fitness for service in all parts of the world : in regard of which they are said to have
one Face before, and another behind, and one on each side. God sets forth their service-
ableness by these creatures, both rational and irrational ; they have the shapes of men,
birds, and beasts.
Secondly, That suitable persons are to be employed in public and great service.
God employs Angels in the government of the world, who are wise, trusty, strong,
and speedy ; and you know what men God calls for in the state. Exod. xviii. 21, viz.,
" Such as fear God, men of truth, hating covetousness ;" and in the church, 1 Pet. v.
3, " Bishops must not lord it over God's clergy." They are not lords, but servants : they
ought not like princes, to dwell in stately palaces, in pride and idleness ; but daily to
study, and preach God's holy word, and labour in God's harvest, like as an ox is faithful
and laborious to his owner ; not instead of preaching, and striving to build up God's house,
plot and contrive ways to pull it down ; and instead of feeding, undo and ruin such as are
faithful in the land.
Thirdly, Angels are noble and glorious creatures, and yet disdain not to do service
to them that are far beneath themselves. Man at first, when in his glory, was but a
little lower than the Angels, Psal. viii. 5, but since he sinned, he is degraded, and
fallen as low as hell; he hath a vile body, a defiled conscience, and a polluted
soul ; yet the Angels, that are styled gods, holy ones, elect, that are of the privy-
counsel of heaven, these blessed creatures are not ashamed to serve and wait upon us
though we have the scent of the earth and hell about us, and do often grieve and
offend them with oar miscarriages; yet they despise us not, but cheerfully minister
unto us. What pride is it then in men, that have parts, places, honour, greatness,
grace, &c., not to stoop to those that are their inferiors ! They have not more worth
in them than an Angel, and Angels condescend to serve us ; therefore let us " Not ininjj
high things, but condescend to men of low estate, and not be wise in our own conceit,
Rom. xii. 16.
Fourthly, There is one thing more remarkable touching their Faces, viz., the Faces
were stretched upward ; so Montanus, and others read it, " They looked up to him tba
sat upon the throne, which was Christ." The Cherubim's Faces, Exod. xxv. 20, **>
were towards the mercy -seat.
Fifthly, Observe, all creatures depend upon the Lord Jesus Christ. These Angels
Jaave the Face of men, lions, oxen Eagles, and look up to him. If there were B"
B OOK IV.] THE HOLY ANGELS COMPARED TO THE WIND. 653
thing to ft b ut tn i s v * z> Angels i* 1 tne i r own nature look up to him, it might convince
us that all inferior creatures do depend upon him, as well as those noble ones. But
rhen they come in with the faces of other creatures looking up, it is a clear evidence that
all depend upon Christ. " By him were all things created, that are in heaven and in earth,
visible and invisible, whether thrones, or dominions, principalities, or powers. All things
Vere created by him, and for him, and by him all things consist," Col. i. 16, 17.
Sixthly, We are to learn from hence to be heavenly-minded, with the Holy Angels
to look up.
THE HOLY ANGELS COMPARED TO THE WIND,
AND TO FLAMING FIRE.
. " Maketh his Angels spirits, and Ms ministers a Flaming- Fire" Psal. civ. 4.
" And of the Angels he saith, who maketh his Angels spirits, and his ministers a Flame of
Fire," Heb. i. 7.
SOME of the modern Jews deny there is any mention made of Angels, in Psal. civ. 4,
affirming, that the subject the Psalmist treats of, are the Winds, with thunder and light-
ning, which God employs as his messengers and ministers, to do his will and pleasure.
But that the Psalmist means the. Angels, is evident from the design and scope of the words.
The consent of the ancient Jews lies against the sentiments of the modern ; both the
old translations, either made or embraced by them, expressly refer the words unto Angels ;
so Dr. Owen, on Heb. i., observes, as do the seventy ; and so doth the Targum, thus ren-
dering the place : " Who maketh his messengers or angels swift as spirits, and his minis-
ters strong and powerful as a Flaming Fire." The supply of the note of similitude makes
it evident that they understand .the text of Angels, and not of Winds; and of making
Angels as spirits, and not of making Winds to be Angels or messengers, which is in incon-
sistent with their words.
The word CTDNIID doth usually denote the Angels themselves, and no reason can be
given why it should not do so in this place. The apostle puts it out of doubt positively,
saying, " And of the Angels he saith," &c. That the apostle speaketh not here of the nature
aud essence of Angels, but their dignity, honour, and employment, is evident ; upon which
account, saith our reverend author, he preferreth the Lord Jesus Christ before them.
Observ. " God sendeth his Angels like the Winds, or like a Flame of Fire.
MEXAPHOK.
I. The Wind is invisible, who
see it ?
H. The Wind blows at God's
command ; he is said to " Hold the
Wind in his fist."
III. The Wind is quick, pierc-
ln g, and powerful in its opera-
"on, the cause of many gracious
ettects, though sometimes sent as a
judgment*
DISPARITY.
I. Angels are invisible spirits ; we are daily
attended upon by them, but see them not.
H. Angels go at God's command, he hath
them at his beck, Psal. ciii. 20.
III. Angels are quick, agile, and powerful in
their working ; and many great and glorious bles-
sings, saints receive from their ministration, though
sometimes sent as a scourge to nations, and par-
ticular persons, to execute God's displeasure, as
on Sodom, &c.
FLAMING-FIRE.
:. ^ flaming Fire is of a burning 1. Seraphims signify burning, noting that mighty
quality. zea j f^gy are attended with, in doing God's will.
4" A flaming Fire is of a con- II. So have the Angels of God been to many of
suirimg, destroying, and devour- God's implacable enemies, as hath been hinted.
ln g nature.
1 f 4 naD &ing Fire is a good HI. The Angels of God are a glorious defence
uce i& a howling wilderness, to the Church, whilst in the wilderness of this
654
THE HOLY ANGELS COMPARED TO HOESES.
[BOOK
METAPHOR.
PARALLEL.
especially if it be round about such as
dwell therein.
world, where they are daily surrounded by wick-
ed men, who are compared unto beasts of prey
" The Angels of God encamp round about them"
that fear him," &c., Psal. xxxiv. 7.
INFERENCES.
I. This may comfort the godly, who dwell among blood-thirsty enemies ; they are sur-
rounded with a Flame of Fire, viz., the holy Angels of God.
II. Let ungodly ones tremble ; can they stand before a Flaming Fire, and not be con-
sumed ? God can soon send his Angels to destroy them.
III. It should also stir up believers to act with much zeal and fervency in the work and
service of God. The Angels for zeal and agility are like a Flame of Fire. "We should
do the will of God on earth, as the Angels of God do it in heaven.
THE HOLY ANGELS COMPARED TO HORSES.
" And Elisha prayed, and said, Lord, I pray thee open his eyes : and the Lord opened
the eyes of the young man, and he saw ; and behold, the mountains were full of Horses
and chariots of fire, round about Elisha," 2 Kings vi. 17.
" 1 saw by night, and behold a man riding upon a red Horse, and he stood among the
myrtle-trees that were in the bottom, and behind him were three red Horses, speckled,
and white" Zech. i. 8.
BY these Horses all expositors understand the holy Angels of God are intended. They
are compared to Horses and chariots of fire, also to Horses of divers colours. These
things seem very dark and mysterious
I. We shall briefly, however, hint a few things why they may be compared to Horses.
H. Why to Horses and chariots of fire.
III. Why to red, speckled, and white Horses.
METAPHOR.
PARALLEL.
I. A Horse is a strong and very I. Angels are mighty in strength. One of
courageous and fearless crea- them, saith an eminent writer, is stronger
ture ; which God himself elegantly than all the world. They are called mighty An-
setteth forth. " Hast thou given the gels, or God's mighty ones, Angels of his strength.
Horse his strength ? Hast thou cloth- Tbey are courageous, and void of fear ; their
ed his neck with thunder ? Canst necks may be said to be clothed with thunder !
thou make him afraid ? The glory they turn their backs for none. They fear not
the glittering spear, nor the shield. Who is able
to engage or encounter with one of the glorious
Seraphims, or Cherubims ? Are any of the sons of
the mighty a match for him ? What was Alexan-
der, or Julius Csesar, or all the mighty champions
that ever were, to the Angels of heaven ?
II. Angels are exceedingly useful. ^See Oxen.
They bear up the saints ; they help, support, and
carry them along in their journey to their ever-
lasting home ; they carry their souls into Abra-
ham's bosom : " The beggar died, and was carried
by the Angels," &c. The chariots and Horses of fire, that parted the two worthies, those
princes of the prophets, and carried one of them to heaven were the blessed Angels of
God, 2 Kings ii. 11, 12.
H. They are compared to Horses and chariots of fire, to show how fierce, agile, and
swift they are in their motion, and how destructive and amazing to their enemies.
III. They are set out by red, speckled, and white Horses, to note the different
and office they are set about, whilst they are employed in the workings of providence,
governing the world.
of his nostrils is terrible. He re-
joiceth in his strength. He goeth
on to meet the armed man. He
mocketh at fear, and is not affright-
ed ; neither turneth he back from,
the sword," &c. Job xxxix. 19 24.
II. The Horse is a very useful
creature, useful to carry burdens,-
and draw the chariots of princes;
useful to ride on, useful for war, &c.
BOOK IV-]
THE -SOUL OF MAN COMPARED TO A SHIP.
655
1. Bed, signifies the sufferings of the church, together with 'the blood and slaughter, or
(Ireadful judgments, that Jesus Christ hath to execute on the world by the ministration
of Angels, or a severe dispensation.
2. Speckled, shows a mixed state or dispensation of God's judgments mixed with mercy.
3. White, notes peace and prosperity to the saints, and the whole world, which will be
produced by the Providence of God, after the bloody and mixed state of the Church is gone.
THE SOUL OF MAN COMPARED TO. A SHIP.
" Which hope we have as the Anchor of the Soul," &c., Heb. vi. 19.
HEBE observe two doctrines ; one implied, the other expressed :
Doct. 1. The Soul of a believer, in the judgment of some divines, is and may fitly be com-
pared to a Ship.
Doct. 2. Hope, that noble and precious grace of the Spirit, is and may fitly be compared
an Anchor.
METAPHOR.
I. A Ship is a rare and curious
piece of workmanship ; it shows
forth the excellent wit and invention
of man.
II. A Ship is a very costly thing ;
a little will not build, rig, and fit
out a Ship to Sea, especially if it
be designed for a long and profit-
able voyage, as to theJEast Indies,
or the like.
III. Some Ships are built for
noble and eminent service, and are
very profitable to the owners.
IV. He that builds and owns a
Ship, doth usually commit the care
and charge of her to another, who
is to sail in her.
V. A gallant Ship that is bound
for India, or for some noble and
eminent service, is richly freight-
ed, hath divers rare commodities
m her, &c.
VI. A Ship ought to have a good
bottom, or the danger is very
great. Whatever she seems to be
above deck, though never so stately
and lovely to look upon; yet if her
bottom be nought and defective,
sbe will never make the voyage.
.VII. A Ship cannot sail without
nd. or tide.
VIII. A Ship| ought to have a
and skilful piTot.
PARALLEL.
I. The Soul of a believer is a very rare and
curious piece of God's workmanship. The
body and face of a man doth magnify the wis-
dom and glory of the Creator ; but what is the
body without the Soul ? it is but the cabinet
without the jewel.
II. The Soul of a believer is a very costly and
chargeable thing : God hath parted with much ,
treasure in building, or rather rebuilding and
fitting of it out, to sail through the ocean of this
world, to the haven of eternal happiness ; and
parted with his Son, with his Spirit, his grace,
his Gospel, &c., 1 Pet. i. 18, 19.
III. The charge that God hath been at in
building and rebuilding the Soul of a believer, is
for renowned and eminent service, viz., the glory
of God, and everlasting happiness.
IV. So doth God Almighty commit the charge
and care of our Souls to us. We are employed
but as stewards, or deputy-owners, and must
be accountable to God, if our Souls are lost.
Deut. iv. 9, Prov. iv. 23.
V. So the Soul of a believer, that it may
make a blessed and glorious voyage, is most rich-
ly stored and freighted with the precious gifts
and graces of God's Holy Spirit, &e.
VI. So ought the Soul of a Christian to have
a good foundation. If not built upon Christ, if
not sincere and firm at heart, what profession he
may make, though never so glorious, will prove
fruitless and vain ; the soul is in danger, and will
for ever unavoidably be lost.
VII. The Soul of a believer cannot sail hea-
venwards in any service, duty, or suffering, with-
out the sweet movings and gales of God's Spirit.
VHI. So ought the Soul of a believer ; for if
it hath not Christ to guide and steer its course for
it, it is impossible to escape the danger of the
sea of trouble and temptation.
656
THE SOUL OF MAN COMPARED TO A SHIP."
[BOOK iv.
METAPHOR.
IX. A Ship needeth often to be
repaired, being very subject to spring
a leak.
X. A Ship is tossed upon the
rough and tempestuous waves, and
has its ups and downs ; and seldom
hath rest or quiet, till she has
made the voyage.
XI. A Ship is in danger of be-
ing lost, and that many ways, viz.,
by rocks, by sands, by the raging
waves, and by springing of a
leak, &c.
XII. A Ship hath a compass
by which she is steered from place
to place, without which no man can
or dare go to sea.
XIII. A Ship is exposed to great
danger of being robbed, by pirates, of
all her treasure.
Soul puts out false colours : 2 Cor. xi.
DISPARITY.
IX. So doth the Soul of a Christian need often
to be repaired by prayer and repentance, or else
it will fall under sad and fearful decays. The Soul
is likewise compared to a leaking vessel, Heb. ii. l.
X. Thus it is with the Soul ; it is often tossed
upon boisterous and tempestuous seas of tempta-
tions, sometimes transported up into heaven, and
then by and by down again to the depths, and
all the billows of God's wrath seem to run over it,
Psal. cvii. 23, 28.
XI. The Soul also is in great danger. Never
was Ship in more eminent hazard than the Soul
of a Christian, and that many ways, viz., by the
rocks and mountains of great opposition, the
sands of despair, and raging waves of persecu-
tion, besides, the leaks occasioned by indwelling
sin, Zech. iv. 7.
XII. So likewise the Soul must have a com-
pass, unto which we are with care and diligence to
look, and to be well-skilled in all the points there-
of, viz., the Word and Spirit^of God, 2 Pet. ii. 19.
XIII. So is the Soul of a believer by that cursed
pirate Satan, who sometimes transforms him-
self into an angel of light, and to trepan the
15 : pretends himself a friend, when his whole
design is blood and slaughter, and treacherously to ruin and spoil ,the Soul. The flesh
is another secret sea-thief, and the world : yea, and sin is as arch a pirate as any.
XIV. A Ship often meets with
sudden storms; and a good mari-
ner doth not only look for them,
but also provides and prepares for
them.
XV. It is a rare thing to see a
Ship sail along before a fresh and
prosperous gale.
XVI. A Ship is sometimes be-
calmed.
XVII. It is a wonder to see a
Ship to live in a tempestuous and
boisterous sea.
xvni.
wreck, are
the bottom.
Some Ships suffer ship-
lost, and sink down to
XTX. A Ship must be well look-
ed to, and kept very clean within
and without, or she will not sail with
any speed.
XX. A Ship hath its anchor,
and if in the midst of a storm it be
rightly cast, and takes good hold, the
Ship is safe.
XIV So must the Soul expect to meet with a
dreadful tempest or hurricane. The winds
will rise, and a storm will come upon the Ship
where Christ is. David was aware of these dan-
gers, and saw how to prevent and escape sinking,
Psal. Iv. 8.
XV. It is a rare and lovely thing to see a
Soul carried swiftly along in the work and service
of God, being under the powerful influences of a
fresh and prosperous gale, or wind of the Spirit.
XVI. So, alas ! it is too often with the Soul of
a poor Christian.
XVII. It is a wonder of mercy to see how the
Soul of a saint should live, be preserved, andabide
with its head above water, in such a disquiet and
tempestuous world as this is.
XVIII. So doth the Soul of many a professor,
that sets out with much seeming hopes of heaven,
suffer spiritual shipwreck, and sink down to hell,
1 Tim. i. 19.
XIX. So must the Soul be washed, and kept
exceeding clean, within as well as without, or it
will go but slowly or heavily towards the haven
of future happiness ; the mire and the clay, or scum
and filth of this world, is so apt to obstruct its
way, as it passes heaven- ward.
XX. The Soul hath its anchor, hope. " Which
hope we have as the anchor of the Soul, both sure
and steadfast," Heb. vi. 19. This Anchor been
rightly cast upwards, within the vail, in the midst
of the greatest danger, the soul is safe.
BOOK IV.] THE SOUL OF MAN COMPARED TO A SHIP. 657
METAPHOR. DISPARITY.
I. A Ship is a lifeless thing built I. The Soul of Man is a spirit created by the
of timber, &c., by Man. Almighty : " He hath formed the spirit of Man
within him," Zech. xii. 1.
II. A Ship is a thing visible to II. The Soul of Man is an invisible substance,
corporeal eyes. i. e. it cannot be seen with fleshly eyes.
III. A Ship may utterly be de- III. The Soul of Man cannot lose its being ;
stroyed, nay, and cannot continue that will live when the body is dead, either in joy
long. or misery ; it can never be destroyed, so as to
die, and lose its being, or suffer annihilation,
Matt. x. 28.
IV. A Man that has a Ship, IV. That Man that loses his Soul is undone
may lose it, yet may not be un- for ever. No Man hath more than one Soul, and
done; he may have his loss re- he can have no more : that being cast away, he is
paired, and may get another Ship eternally ruined ; there is no reparation for him,
better than the former. no making up his loss.
V. A Ship, though it have ever V. The Soul of a believer that hath Christ for
so good a pilot, may miscarry, and its pilot cannot miscarry ; the sea and the winds
be cast away ; such winds and storms obey him ; " he makes the storm a calm, so that
may arise, or by means of unknown the proud waves are still;" he will carry it through
rocks, sands, and shoals it may hit all the dangers it meets with, and bring it to its
upon. desired haven, Psal. cvii. 28, 29, 30.
INFEREN CES.
I. Is the Soul compared to a Ship, that passeth through the troublesome ocean, or
tempestuous seas? then this shows us, that the life of a Christian is attended with
many difficulties, and imminent dangers, and that we must expect to meet with sudden
storms in our passage to our eternal port. Every believer must resolve to sail through
the strait's mouth, and expect to meet with those cursed Algerines, those mortal ene-
mies of Christians, I mean the spirits of darkness, if ever he would arrive at the holy
land.
II. Let it be the care and endeavour of every Man and woman, to set out in this
voyage lor eternity, whilst the wind of the Spirit blows. " My Spirit," saith God, " shall
not always strive with Man."
III. Caution. And let each Man from hence take heed of his Soul, this spiritual Ship,
lest it be lost. He is but entrusted with it, and must give an account to the great Owner.
Besides the Soul is of very great worth, far beyond all the Ships that sail on the ocean ;
D ay, what value may be compared to the Soul of Man, the excellency of which we shall
briefly hint here, to caution all to take heed.
1. It is capable of divine meditation and contemplation, by which means we come
to know there is a God. " For the invisible things of him, from the creation of the world,
are clearly seen, being understood by the things that are made, even his eternal power
and Godhead," &c., Rom. i. 20. " I am fearfully and wonderfully made, marvellous are
thy works ; and that my soul knoweth right well," Psal. cxxxix. 14. By prying into the
nature and glory of the work, the Soul findeth out the being, nature, and glory of the
Workman.
2. It is capable of divine inspiration. " But there is a spirit in Man, and the inspiration
of the Almighty giveth him understanding," Job xxxii. 8. Also of comfort and delight,
and that when multitudes of thoughts are or would be disturbing the mind.
3. It is capable of divine impression, to receive the image of God, as it is rebuilt in
Urnst Jesus, Psal. xciv. 19.
4-. It is capable of divine union and communion with God.
5- Nothing save God himself can satisfy it. The Heathen by this found out the excel-
le *cy of the Soul.
. ^ ' The Soul must needs be excellent, if we consider the excellency of the body, which
s but the house or tabernacle of the Soul. If the cabinet be of so great a value, and so
Ur ,l ou % wrought ; then of what transcendent value must the Jewel be !
t r ' n Price paid for it was no less than the precious blood of Christ, the redemption of
e boul is therefore precious ; its value and excellency from hence is beyond comparison,
isal. xlix. 8, 9. 4 p
658
THE SOUL OF MAN COMPARED TO A CANDLE.
[BOOK
IV.
8. The robes it weareth are a demonstration of its great worth and excellency. what
cost and charge is God at, (to speak with a holy reverence,) in clothing and adorning of it
he puts on rohes of righteousness, and garments of salvation, and adorns it with ornaments
of grace, and divine virtue.
9. From the charge given us to look to it, and keep it : " Only take heed to, and keep
thy Soul diligently," Deut. iv. 9.
10. From Satan's hunting after it, to destroy it.
11. That it is exceeding excellent, appears, in that the martyrs parted with all, rather
than they wuuld wrong, defile, and lose it for ever.
12. It is more worth than all the world; "What shall it profit a Man to gain the
whole world, and lose his own Soul?" Matt. xvi. 26.
13. It is immortal ; it cannot die, or be annihilated. " Fear not them that kill the
body, but cannot kill the Soul," Matt. x. 28.
THE SOUL OF MAN- ' COMPARED TO A CANDLE.
" The spirit of Man is the Candle of the Lord" Prov. xx. 27.
MF.TAPHOR.
I. A Candle is made
to
light unto men in the night.
give
II. A Candle must be lighted, or
receive light from some other light,
or it will light no man.
III. A Candle is but a small
light, in comparison of the light
of the sun; it giveth light but
PARALLEL.
I. The Spirit of Man is formed by the Lord, to
give light unto him whilst he lives in the night of
this world.
II. The Spirit of Man receives its light from
God, who is called light. " There is a Spirit in
Man, and the inspiration of the Almighty giveth
him imderstanding," Job xxxii. 8.
III. The Spirit of Man is but a small light, in
comparison of Christ the Sun of Righteousness,
the light of the glorious Gospel, that discovered
a little way, and discovers things but those things that the light of natural conscience
darkly. will not.
1. The Spirit of Man will discover unto him, by the help of the visible creation, that
there is a God that made the world ; but it cannot discover that there is a Redeemer, who
died to save the world, which the Gospel doth, Rom. i. 20.
2. The Spirit of Man will discover Man's duty in jnorals, to do as he would be done
unto ; but it cannot teach him in all things his duty towards God, viz., his divine laws and
institutions, and how he ought to be worshipped.
3. The Spirit of Man will convince him of some sins, but it will not convince him of
sin, because he believeth not in Jesus Christ ; for this the Spirit of truth, and glorious
Gospel only, convince men and women of.
4. The Spirit of Man discovers to him that he must die ; but it cannot discover to him/
without the light of the written word, a resurrection.
IV.
out.
A Candle is oftentimes put
IV. So is the light or Candle of the wicked.
God in a way of judgotent, when men have
abused their light and knowledge they have had
of him, giveth them up to vile affections, as he did the Gentiles, so that they sin without
control ; conscience is seared, and asleep as it were, and reproveth them no more. " The
Candle of the wicked shall be put out," Prov. xxiv. 20.
INFERENC E S.
I. This reproves those that say, the light which is in every Man that cometh into the
world, is God, Christ, and the Holy Spirit ; whereas it is evident it is Man's Spirit,- and
called but the Candle of the Lord, and in itself no more than the light of Man's natural
conscience.
II. It reproves them also for saying, it is sufficient to make known or discover unto
men all things that are necessary to salvation ; and that they should have known hy
the light within, all things which the holy scriptures declare of Christ, and the
mysteries of the Gospel, if the scriptures had never been written. Which is easily
BOOK IV.] CONSCIENCE A WITNESS. 659
detected: (1.) By considering of that great darkness, that is in those Heathen nations
and people that have not the written word of God, concerning Christ and salvation ; for
though they have the light of this Candle, viz., the light of their own natural consciences,
yet know nothing of Christ, who was born of the hlessed Virgin, nor of his death and re-
surrection. (2.) By considering the absolute necessity there is of Gospel-revelation, and
ministration, to make known to men those glorious mysteries, according as it is
held forth in divers places of scripture ; for if man's chief and only teacher were
within him, what need was there for Christ to ordain and send forth his apostles and
ministers, to preach the Gospel to the world ? and why is faith said to come by
hearing the word preached? (3.) They are disproved by this, viz., they cannot make
known any of those other things which Christ did, that were not written.
III. From hence we may perceive what the substance is, which the light of Man's
Spirit will do ; it searches all the inward parts of the belly, i. e. makes known the very
thoughts and intentions of the heart unto him, and reproves him, for not living up to the
light God hath afforded him.
IV. What fools are they, these things considered, who plead for a Candle-light, and
choose rather to he lighted and directed by it, when the sun is risen, and shineth clearly,
blessed be God, in our horizon.
CONSCIENCE A WITNESS.
" / speak the truth in Christ, I lie not, my Conscience bearing me Witness in the Holy
Ghost," #c. Eom. ix. 1.
" If our Hearts condemn us, God is greater and Icnoweth all things" 1 John iii. 20.
" Their Conscience in the mean while accusing or excusing, in the day when God shall
judge the secrets of men by Jesus Christ, according to my Gospel" Horn. ii. 15, 16.
Conscience is in these scriptures called a Witness. We shall,
1. Show what Conscience is.
2. Bmuthe parallel.
First, Conscience is a natural power, with which God hath endued the soul of man by
creation ; for his comfort, if he walk uprightly ; or for his torment, if he walk in evil ways.
We do not imagine, that conscience came not into the world until Adam's fall ; for
this were to suppose Adam in paradise to be a man without Conscience. Conscience
indeed, as an accuser and condemner, came not in until then; for as long as Adam
obeyed the commandments of God, there was uo cause that Conscience should accuse
him ', but as soon as he had sinned, Conscience flew in his face.
Secondly, Conscience we (1.) say is a natural power, which the soul of man hath," &c-.
Now, saith Mr. Lockier, whether this power be in the understanding only, or partly in
the understanding, partly in the will, I find controverted amongst the learned ; some
speak of it as a distinct faculty. This power we speak of, I conceive, saith he, to be
a reflect act of the practical understanding only transcendently. (2.) By the power of
the Holy Ghost. St. John confirms that it is a reflect act of the practical under-
standing only, where speaking of this power in the soul, he saith, " And hereby we
know that we know 5im, if we keep his commandments," 1 John ii. 3, that is, as if you
should say, We do view our ways by the Word of God, which is an act only of
the understanding ; and finding them to be in some measure level with the holy rule, we
have this comfortable reflection back upon ourselves, that our faith is not a fancy, but a
iaith that works by love, and also sincere and saving. Paul confirms the second, that it
^ a reflect act of the understanding transcendently seconded by the power of the Holy
t*host : My Conscience bearing me Witness in the Holy Ghost :" that is, my conscience
wanscendently seconded and assisted by the Holy Ghost, doth strongly testify to my soul,
^ I am full of bowels towards my kinsman after the flesh, and could do anything, or
suiter anything for their good The order according to which the Holy Ghost strikes in
Conscience is this ;
-the understanding makes a double proposition, one grounded in the word of
dj the other in the heart of man ; as thus : " He that keepeth the commandments of
4 p 2
660
CONSCIENCE A WITNESS.
[BOOK IT.
God, truly loves God ; but I do keep the commandments of God. This is grounded in
the heart of man, and then draws a conclusion from both, therefore I do love God truly.
This conclusion, whilst holy, and drawn from divine premises, to wit, the "Word
of God, and true grace in the heart, the Spirit of God strikes in with the soul in
making of it, and assists the weak soul, so that he concludes with strong confidence, he is
sincere, or loves God in truth ; and not only secretly assists, hut seconds him, and saith
the same thing to man that his own Spirit doth : " The Spirit beareth witness with our
spirits, that we are the sons of God," Rom. viii. 16. If the premises be corrupt which the
understanding makes, (for the heart makes propositions suitable to the-light that is in the
intellectual part) then the devil, that lying spirit, strives in and seconds the soul in that
corrupt conclusion, which he collects from corrupt principles concerning himself, thereby to
ruin and undo the soul in ignorance and unbelief.
Thirdly ; This faculty, or natural power, called Conscience, only appertaineth to men, and
not to any irrational creatures. Brutes want reason, and therefore are not capable subjects of
Conscience ; yet against reason and conscience men oftentimes do worse than a beast.
Fourthly ; conscience is a natural power in man, which compares his ways and
thoughts by some rule ; and according as his ways agree or disagree with that rule, so
answerably doth it bear witness with or against him.
If the understanding be enlightened with truth, to wit, the Word of God, then Con-
science compares the ways of a man by a perfect rule. But if the understanding be en-
lightened with natural or moral principles only, then Conscience compares a man's ways
according to those principles only, and so by an imperfect rule.
So far Mr. Lockier, and others, as to what Conscience is.
METAPHOR.
I. A "Witness gives in testimon-
according to his light, or
that knowledge he hath of things ;
and if he hath a perfect knowledge
of this or that he speaks and testi-
fies, his testimony is good, and
ought to be received.
PARALLEL.
I. So Conscience gives in testimony accordijg
to that light and knowledge that is in the
understanding, for it only speaks and makes pro-
positions according to its light ; if it be misguided
by Satan, or corrupt nature, or false princi-
ples, its testimony is not good, nor to be regarded,
but deceives and abuses the soul, as a false
Witness doth, who appears to speak in the behalf
of a guilty person. And on the other hand, it may, for want of a clear light and under-
standing, condemn such as it should clear. And hence many that are very wicked and
vile, both in practice and principle, are very confident that their state and condition is good,
and their poor deluded souls are peremptory many times, and wiser in their own conceit, than
seven men that can give a reason. In them is fulfilled that of the apostle, " Their minds and
Consciences are corrupt." And on the other hand, for want of a little light, some good men by
the testimony of their Consciences are ready to condemn themselves, and give up all their
hope, notwithstanding their being justified and accepted by Jesus Christ.
II. A Witness therefore must be II. So must a man strictly examine his own
thoroughly examined, to find out Conscience, how it comes to have knowledge of
how or by what means he comes things, of which it either accuseth, or excuseth:
to know this or that he gives testi- for this ought always to be received as an un-
mony of. doubted truth that the Worfl of God is the very
rule and guide by which Conscience should be steered,
and by the clear light of which it ought at all times to give in its testimony, either for or
against a man. Saul thought he ought to have done many things against the name of
Jesus of Nazareth ; his heart did not witness against him, when he consented to
Stephen's death, because his Conscience wanted light, it had not perfect knowledge
of things : and hence he saith, that " What he did, he did it ignorantly, in unbelief,"
1 Tim. i. 13. But should another man, who knew Jesus of Nazareth was the Son of
God, and those persecuted people were the people of God, have done so, Conscience would
1'ave been Witness against him, and have flown in his face, yea, condemned him for it
without repentance, to the lowest pit of hell.
III. A good Witness, one that hath III. So a good Conscience, I mean a Consci-
perfect knowledge of all things ence rightly enlightened by the Word of God, #
B OOK
CONSCIENCE A WITNESS.
661
METAPHOR.
PARALLEL.
JH y v * - f
IV. A good and faithful Wit-
nes s will speak the whole truth,
and clear the matter, so far as he
knoweth, or can speak to it, upon
all occasions.
V. A good and faithful Witness
not be bribed or daunted, but
person.
VI. A just and impartial Witness
is greatly dreaded by a wicked and
guilty person.
laid to a man's charge, if he can make it give in testimony for a man, that his heart is
't out that he is wronged, how is such sincere, and his life holy, and that he truly loveth
1 Witness to be valued ! and feareth God, notwithstanding the false charge
of the enemy ; how is the testimony of such a
fitness to be valued by a Christian ! hence Paul saith, " This is our rejoicing, the testi-
mony of our Conscience," 2 Cor. i. 12.
~ ' ' - - 1 "-'- "- IV. So a good and well-guided Conscience
will speak all the truth, and clear the matter be-
tween God and the soul, so far as he hath light ;
and will deceive no man or woman, if they do but
hearken to him.
V. So Conscience, rightly guided by God's
Word, will speak peace to a godly and sincere
speak in behalf of a man who is person, let who will condemn him ; and will speak
falsly accused, and to the utter terror to the wicked and impenitent sinner, let
shame and conviction of the guilty who will speak peace and comfort to him. Con-
science will deal plainly, if it may be heard, and
be not stifled, or put out of a capacity of bringing
in its testimony.
VI. So Conscience, who is an impartial Wit-
ness is greatly dreaded by some ungodly souls.
O how fain would they fly from those terrible ac-
cusations of their own consciences, if they knew
how ! some from the horror that ariseth from hence have hanged themselves, and others,
cut their own throats, and some have several other ways laid violent hands upon themselves.
VII. A great and faithful Wit- VII. So poor Conscience, who is known and
ness, who hath perfect knowledge daily found to be a true and faithful Witness, one
of things, and will not be bribed, that will not be bribed or corrupted by frowns or
flatteries, who knoweth all the secret lusts, pride,
malice, treasons, thefts, adulteries, that lie in the
heart, and all manner of wickedness, that vile
utter shame and ruin of all guilty sinners are guilty of, and layeth it daily to
persons, is many times grievously their charge, is hated, and much struck at ; nay,
abused by malicious men, who hate such is the wickedness of men, they endeavour to
that their .abominable deeds should stifle it, and sear its tongue with hot irons ; nay,
be brought to light, or laid at their and put out its eyes ; nay, so far as they can,
doors ; nay, not only so, but they endeavour to murder it, that it may not be
some have been stifled, strangled, able to Witness against them 'any more, but that
and traitorously murdered ; as the they may sin without controul. Of these the
ever renowned Sir Edmund Bury apostle speaks : " Who being past feeling, have
Godfrey was by bloody Papists, the given themselves over unto all manner of lascivi-
12th of October, 1678, whom they ousness, to work all uncleanness with greediness,"
knew could witness many things Eph. iv. 19. " Having their Consciences seared
against them to detect their cursed with a hot iron," 1 Tim. iv. 2.
and never-to-be-forgotten hellish plot.
_ f
who can and will as it is believed,
and found by experience, speak
fully to a cause, though it be to the
VIII. It is a very great wick-
edness, to lay violent hands, or
treacherously to abuse and stifle the
kln g's faithful Witnesses, especi-
ally when called to give in their
evidence i n matters of great mo-
ment, wherein the honour and
sovereignty of the king is greatly
concerned.
VIII. So it is a great and horrible wicked-
ness for any soul or sinner to go about to stop
the mouth of, or treacherously to abuse poor
Conscience, who is the great Witness of the King
of heaven and earth, in this lower court, and
that in matters wherein his honour, and glorious
right and sovereignty, is much concerned ; nay,
not only his Witness, but judge to sit upon the
bench, to hear and determine all causes, if rightly
informed, according to the great law-book of
the Gospel, and to pass sentence of life and
death, or to acquit and discharge.
662
CONSCIENCE A WITNESS.
[BOOK iv,
METAPHOR.
PARALLEL.
IX.
speak
before
whole
truth ;
A Witness is . required to
the truth, when he comes
a court of judicature, the
truth, and nothing but the
and he that is a true Wit-
ness will do it. And hereby many
times most horrid evils are brought
to light, and publicly detected ;
yea, secret things are discovered,
that the guilty person thought would
never have been, known, which
makes him ashamed and confounded
for ever.
IX. So Conscience in the day of judgment
speak the truth, the whole truth, and nothing
the truth. Though now oft-times it
blinded, and at a great loss, for want of
or by being misguided, it gives in false testi
mony, and quits the guilty, and condemns the
innocent; hut in that day_.it will recover such
perfect light and knowledge, that it will decide
the cause clearly the right way, and will by this
means bring to light all the hidden things of
darkness, 1 Cor. iv. 5, even all those cursed abo-
minations of the heart, all secret things, that it
and God were only privy to, and will lay open all
the horrid evils that have been done in the dark.
Then men shall be forced to confess their secret adulteries, murders, treacheries, and self-
revenge ; together with all their bloody and black combinations, conspiracies, and hellish
plots, carried on in secret cabals, managed by ungodly Papists, or others, notwithstanding
all their oaths of secrecy ; Conscience, if it come not to light before, will in that day lay
all open before the eyes of men and angels, to the shame and eternal confusion of aU uii-
godly ones.
X. So the consciences of wicked men, in the
great day, will give in such clear and full evi-
dence against them, touching all the evils they
shall then be charged with by the just Judge of
heaven and earth ; that all flesh shall for ever
be silenced, and God shall be clear when he
clear, for the judge to pass sentence judgeth. " Which show the works of the lawwrit-
against him. ten in their hearts, their consciences also bearing
Witness, and their thoughts in the mean while ac-
cusing or else excusing one another, in that day when God shall judge the secrets of all
men by Jesus Christ, according to my Gospel," Bom. ii. 15, 16. And hereby all the
mouths of unbelievers will be stopped, and they all be found guilty before Christ.
X. A just and impartial Wit-
ness, that clearly and very fully
giveth in testimony against a per-
son, in a fair trial, finally stops
his own mouth, and the mouths
of all others, and leaves the cause
INFERENCES.
I. THESE things being considered, it may stir up all persons to take heed how they
act at home and abroad, when they go out, and when they come in, when they lie down,
or rise up, because Conscience observes all that is said or done, nay, is privy to all thoughts
of our hearts, and one day will witness for us, or against us.
II. Let Christians, whatever they do, labour to keep a good Conscience. A good Con-
science is better than a good name ; it is better than a good trade, it is better than a good
estate. And for further motives to this needful duty,
1. Consider, Conscience keeps a register of all thy thoughts, words, and actions ', what
you forget, and is quite gone out of their memories, is set down in the book of Conscience.
2. Consider, Conscience is a Witness, an impartial witness, an accuser of evil ; and
though it' lie still a great while, it will rouse up at last, and with its cruel charges and ac-
cusations harass the soul : as in the case of Joseph's brethren : "And they said one to
another, verily we a re guilty concerning our brother, in that we saw the anguish of b' s
soul, when he besought us, and we would not hear ; therefore is this distress come upon
us," Gen. xlii. 21.
3. Conscience is not only a Witness, but a judge, and hath power to condemn the wicked
and the guilty soul ; it sits upon the throne, as God's attorney-general to award life or
death, as the states and conditions of men are. " If thy heart condemn thee, God 1S
greater," &c., John iii. 20, 21.
4. Conscience doth often the work and oifice of a tormentor ; woe to them that fall into
its enraged hands here, but much more sad will it be with them whom it shall torment in
hell. It is it that is " the gnawing worm that never dies, where the fire shall never e
quenched," Mark ix. 44. But,
BOOK IVi] CONSCIENCE A WITNESS. 663
5 There is no bearing in this world the pain and torment of an accusing Conscience.
Tiberius the emperor, was so followed with grief and horror by his own Conscience, that
jje confessed in the senate-house he suffered death daily; and Charles the ninth of
France, that monster of mortals, after the dreadful massacre, could never endure to
he awakened in the night without music, such was the dreadful anguish and horror he
found in his own Conscience. Francis Spira also may be here recited among the rest,
whose Conscience terrified him at that rate, that the account of his fearful case is left
to posterity. It was Conscience that put Judas into such an amaze, and forced him
to hang himself, after he had betrayed our blessed Saviour. And many other examples,
both ancient and modern, we meet with, both of men and women, that have destroyed
themselves, as not being able to bear the cruel torments of an accusing Conscience : and
others from hence have confessed their guilt, and so delivered themselves into the hands
of justice.
6. That man can never have good days, that keeps an evil Conscience.
7. On the other hand, he that hath a good Conscience needs never be sad, nor can he
be without good days ; for as trouble and horror of Conscience is the greatest trouble, so
peace of Conscience is the greatest joy. That man can never want music, saith Mr.
Caryl, that speaks in consort, and is harmonious with himself. A good Conscience is the
poor man's riches, and the rich man's chiefest jewel, a jewel worth keeping. It is, saith
one, the best pillow to sleep on, and the best dish to feed on. "A good Conscience is a
continual feast," Prov. xv. 15, so the Geneva translation. A good Conscience with a
dinner of herbs, is all varieties ; but a bad Conscience makes all feasts and pleasures like
the hand-writing on Belshazzar's wall, Dan. v. 5.
8. Labour to get and keep a good Conscience, because an evil one spoils all the good
and best actions of thy life : it renders thy prayers sinful.
9. Consider, Conscience is privy to all thou thinkest, knoweth what evil hath been done
by thee in private, seeth all the evil thou hast committed, and all the good thou hast
omitted the doing of ; and one day, if evil, it will lay all open before the eyes of God,
angels, and men, and come in as a Witness, to charge and condemn thee for ever, Bom.
ii. 15. therefore get a good Conscience.
10. Take heed how thou carriest thyself towards Conscience, because it hath a -regal
power in thy soul, a commission either to accuse or excuse : and if it condemn thee as
an unbeliever, or as a false hypocrite, by the light and authority of God's Word,
God will also, assuredly, condemn thee, unless thou repent, in the great day, 1 John
iii. 20.
11. Consider what a glorious mercy it will be, to have such a friend as Conscience
Witness for thee, when thou art wrongfully accused and condemned by men. This
was that which bore up Job, and holy Paul, in their troubles. " My heart shall not
reproach me," &c., Jobxxvii. 6. " This is our rejoicing, the testimony of our Conscience,"
2 Cor. i. 12.
Quest. Some possibly may enquire here, How a good Conscience may be known, or
what characters may be given of it ?
Answ. I shall give you some rules to judge of a good Conscience, both negatively
and positively.
First, Negatively.
i klind, ignorant, and misguided Conscience is not a good Conscience. Some
nk that God concerns not himself with their actions, take no notice of their hearts,
words, or lives. Others think that God is made up wholly of mercy, and tremble
not at his justice, and so conclude it is an easy thing to get to heaven. One that I
, ave heard of, said, That if it were as easy to get the riches of this world, as it was
o get heaven, he would not care ; or to that effect : not remembering that it is as hard
o enter into the kingdom of heaven, especially for rich men, as it is for a camel to go
irough the eye of a needle, Matt. xix. 24, and that the righteous scarcely shall be saved,
J-et. iy. 18. Others think, that those men are fools that make such a stir and ado
out religion, thinking that is the best religion that is easiest to the flesh, and is most
m 01;itwar d trouble; whereas the scripture saith, that "Whosoever will live
in C "
in Christ Jesus must suffer persecution," 2 Tim. iii. 12. Some think the laws of
n
be their rule in all matters of faith and religion ; and whatever magistrates
command, mus t be done, &c.
664 CONSCIENCE A WITNESS. [BOOK IV
2. A drowsy and sleepy Conscience is not a good Conscience. A Conscience that is
not thoroughly- awakened, will let a man alone in sin; such, can sleep upon the brink of
the greatest danger, though they be just falling into the gulph of eternity ; yea, can sleep
under the most awakening ministry ; though hell fire be thrown, as it were, in their very
faces, yet Conscience giveth them not one jog.
3. A guilty Conscience is not a good Conscience, when Conscience flies into a man's
face for this or that sin, some horrid pollution or other, loved, and lived in, Tit. i. 15.
4. A seared Conscience, a Conscience that hath no feeling in it, is not a good Con-
science.
5. A despairing Conscience is not a good Conscience. Such as think their sins are
greater than God can or will forgive, notwithstanding Christ hath said, " All sins and
blasphemies against the Father and the Son shall be forgiven unto men," Matt. xii. 31
and those that believe not there is life for them in Christ, make God a liar.
Secondly, Positively.
1. That man hath a good Conscience, that walks uprightly and faithfully to his
light, according to what he knoweth. If he hath only a natural light, and walks up
faithfully to that, then he hath only a natural good Conscience ; there is moral sincerity
spoken of the holy scriptures, as well as godly sincerity. Abimelech in this respect had a
good Conscience : " In the sincerity of my heart, and innocency of my hands, have I
done this," Gen. xx. 5.
Here I might show how a natural good Conscience may be known from a Conscience
evangelically and spiritually good ; take two or three hints.
(1.) He whose Conscience is only naturally good, is usually a proud man ; " Lord, I
thank thee, I am not as other men," &c., Luke xviii. 11. Such seek their own glory,
they sacrifice to their own net, and burn incense to their own drag ; all centres in self,
the principle of their action is self. A saint, when his gifts are highest, his heart is
lowest ; when his spirit is most raised, his heart is most humble.
(2.) A man that hath only a natural good Conscience, his great endeavour is to still
the noise, and stop the mouth of it; but never looks to have the guilt removed, and
filth washed away by Christ's blood ; he seeth no need of a Saviour : " I was alive once
without the law," &c., Horn. vii. 9. He is like a child that hath got a thorn in his flesh,
who wipeth away the blood, but taketh no notice or thought how to get out the thorn.
If bare performance of duties, whether natural or divine, will still or quiet the Conscience,
the Conscience is but naturally good.
2. When Conscience compares a man's ways by the perfect rule of God's word, by which
he walks, and finds it agreeable thereto.
3. An evangelical good Conscience findeth a man as careful of his duty towards God,
as he is of his duty towards man ; and as careful of his duty towards man, as of his duty
towards God. " Herein do I exercise myself, to have always a Conscience void of offence
toward God, and towards man," Acts xxiv. 16.
4. An evangelical good Conscience always stirs up to obedience and conformity to
God's word, from the sight of the excellency of it, and purity that is in it : " Thy word
is very pure, therefore thy servant loveth it," Psal. cxix. 140.
5. He hath a good Conscience, whose conviction and trouble for sin is universal, when
it is deep, when the Spirit searcheth into the bottom : " Come, saith the woman of Sa-
maria, see a man that hath told me all that ever I did." " And they were pricked in
their hearts," John iv. 29, Acts ii. 37.
6. He hath an evangelical good Conscience, who is troubled for sin, not simply because
of shame, or because of inward guilt, or fear of punishment, but because God is and hath
been offended, his Spirit grieved, and his soul defiled, and made unlike God, his trou-
ble ariseth from the sense of the heinous nature of sin.
7. "When Conscience findeth that no conviction, either of sin or duty, is slighted by
the soul, but tenderly nourished, Psal. cxix. 80.
8. When a man will suffer any punishment or loss, before he will offer violence to
his Conscience, and sin against God.
9. When Conscience cannot find any sin hid, spared, borne with, or connived at in the
soul, no sweet morsel under the tongue.
10. When Conscience finds a man the same in private that he is in public ; and that
he is not of a pharisaical spirit, doth nothing to be seen of men, or for vain glory's
sake.
BOOK IV.] CONSCIENCE A WITNESS. 665
11. When Conscience cannot find any duty or ordinance, which the soul is convinced of
to be neglected, though he be exposed to reproach thereby. To obey God in baptism, is
called the answer of a good Conscience ; Conscience calls for obedience to this, and to all
other ordinances of the Gospel, when convinced of them.
12. And lastly; when Conscience beareth testimony to a soul, that it loveth God and
Jesus Christ above all things in this world, &c. " He that hateth not father and mother,
&c., cannot be my disciple :" that is, if he hath not a lesser love to them ; for the lesser
love in scripture is called a hatred, which our Saviour openeth in another place, " He that
loveth father and mother more than me, is not worthy of me ; and he that loveth son or
daughter more than me, is not worthy of me," &c. " Yea doubtless, I account all things
but loss," &c., Phil. iii. 8, 9, 10.
Quest. How shall a man get and keep a good Conscience ?
Answ. 1. He must get his heart sprinkled with the blood of Christ. " Let us draw
near with a true heart, in full assurance of faith, having our heart sprinkled from an evil
Conscience," &c., Heb. x. 22. See that you experience that the blood of Christ hath as
effectually purged your Consciences from dead works, as the blood of bulls and goats
sanctified to the purifying of the flesh, Heb. ix. 14.
2. He must take heed of all such things as offend his Conscience ; Conscience is a very-
tender thing, the smallest thing will make it bleed.
3. He must take heed of evil and corrupt principles ; an erring Conscience is not a good
Conscience.
4. Labour to sit under a soul-searching ministry.
5. Take heed of vain glory, and all secret evil ; Conscience pryeth into thy most inward
thoughts ; beware of speculative sin.
6. Labour to keep thy tongue. " Whoso keepeth his mouth, and his tongue, keepeth
Ms soul from trouble."
7. Labour to bring thy heart into every duty ; beware of hypocrisy.
8. Do not grieve or offend thy Conscience in anything ; though the matter may be in
itself lawful, yet thou must not do it, if thou hast a doubt in thy spirit about it : " He
that doubteth is damned," Eom. xiv. 23, that is, condemned in his own Conscience. But
much more take heed of doing that which is by all owned to be utterly unlawful.
9. Labour in all acts to be sincere. Conscience hath power to give in testimony con-
cerning thy integrity ; if thy heart be unsound, and not upright, Conscience will soon dis-
cover it, and reproach thee for it, and thou wilt not be able to hold out to the end : and
sad will it be to have thy own Conscience witness against thee, when thou comest to lie on
a sick bed ; an evil Conscience will be a bad death-bed companion.
how doth this reprove those that sin, and regard not the checks and rebukes of
their own hearts ! Conscience in the great day will be more than ten thousand witnesses
against them.
METAPHORS, ALLEGORIES, SIMILES,
TYPES, ETC.,
RELATING TO THE
CHURCH OF GOD.
THE CHUECH CALLED THE CITY OF GOD.
" Glorious things are spoken of thee, O City of God, Selah" Psal. Ixxxvii. 3.
" There is a river, the streams whereof shall make glad the City of God, the holy place of
the tabernacle of the Most High," Psal. xlvi. 4.
" We have a strong City" &c., Isa. xxvi. 1.
" Look upon Zion, the City of our solemnity," &c., Isa. xxxiii. 20.
" And they shall call them the holy people, &c. And thou shalt lie called a City sought out,
not forsaken," Isa. Ixii. 12.
" Ye are a City set on a hill, that cannot be hid" Matt. v. 14.
IN these places of the holy scriptures, Sion, or the Church of God, is called a City. Sion
was a fort or mount in Jerusalem, and the temple was huilt upon it ; hence the church cf
the Jews was called, as some conceive, by this name Zion, because there they assembled:
but after, it was a name or title given to the Church, whether Jews or Gentiles. " Ye are
come to mount Sion, to the City of the living God, the heavenly Jerusalem," Heb. xii. 22.
God's people may be called by the name of Sion, or Jerusalem.
1. Because we were naturally like Jerusalem, the forts of the Jebusites, viz., sinners
and enemies to God.
2. Because by grace we are overcome and conquered, like as Jerusalem was, by the
true David.
3. Because the Church is fortified by the Almighty for his own use, and chief place and
residence in this nether creation.
4. In respect of her renown and glory. As Jerusalem was renowned above all Cities,
so God's Church is now above all people and societies in the world.
5. Because it is viewed and gazed upon by all strangers ; she may well be compared to
a looking-glass, as Zion signifies.
6. In respect of her laws ; for as the law and public worship were at Jerusalem ; so
Christ's laws and public worship are maintained in the Church. Hence God is said to love
the gates of Zion, more than all the dwelling-places of Jacob, Psal. Ixxxvii. 2.
Observe. The saints, or Church of God, is the city of God, or may fitly be compared
to a City.
In opening of this metaphor, we shall show the nature, trade, government, privileges*
and glory of the City of God.
METAPHOR. PARALLEL.
I. A City is a place built by I. The Church is built by Christ, for a habi-
men, for a people to inhabit, or dwell tation for God : " Upon this rock will I build my
in. Church/' &c., Matt. xvi. 18. "In whom ye a* 6
builded together for an habitation of God through
the Spirit," Eph. ii. 22.
BOOK IV.]
THE CHURCH CALLED THE CITY OF GOD.
667
METAPHOR.
II. A City is usually compassed
about with walls, that it may there-
by become more safe and secure to
dwell in, and some cities have
t wo or three walls, to make them
more impregnable.
PARALLEL.
II. The Church of God hath strong walls about
it. " We have a strong city ; salvation will God
appoint for walls and bulwarks," Isa. xxvi. 1.
The Church hath a threefold wall about it.
First ; The Wall of God's providence. " Hast
not thou made a hedge (or wall) about him ?" Job. i.
10, " As the mountains are round about Jerusalem ;
so the Lord is round about them that fear him," &c., Psal. cxsv. 2.
Secondly ; The protection of the holy angels : " The angels of the Lord encamp round
about them that fear him," &c., Psal. xxxiv. 7.
Thirdly; God in an extraordinary manner, is as "A wall of fire round about her,"
Zeeh. ii. 5 ; every one of his attributes is a gracious defence to the Church.
III. The Church of God is famous upon this ac-
count: " Beautiful for situation, the joy of the whole
earth is mount Zion ; on the sides of the north,
the city of the great King," Psal. xlviii. 2. " Ye
are as a City set upon a hill," Matt. v. 14.
IV. The Church of God is built up of many
living stones, consisting of divers particular so-
cieties, or spiritual houses. " Now therefore ye are
no more strangers and foreigners, but fellow-citi-
zens with the saints ; and of the household of God :
and are built upon the foundation of the apostles
and prophets, Jesus Christ himself being the chief Corner-stone : in whom all the building
fitly framed together, groweth to an holy temple in the Lord : in whom ye also are build-
ed together for an habitation of God, through the Spirit," Eph. ii. 19 22. " Jerusalem
is builded as a city that is compact together," Psal. cxxii. 3.
V. A City hath its particular V. The Church of God also hath special laws,
laws, institutions, and customs, by institutions, and customs belonging to it, (by
III.
situated,
hill.
Some
they
Cities are
are built
bravely
upon a
IV. A City is built of many
materials, and in it are many build-
ings or houses, set in rare unifor-
mity, curiously joined and com-
pacted together.
which it is governed.
VI. A City hath a supreme go-
vernor in it, who rectifies all disor-
tiers and confusions, that otherwise
would be therein, considering the
multitude of its inhabitants.
VII. A City hath, besides the
cbaef governor and principal ma-
gistrate, divers inferior officers
for administration of justice, and
well-governing thereof.
VT
'
which it is in all tilings governed,) which are con-
tained in the holy scripture, the great charter and
statute book of the Church.
VI. The Church of God is not without a good
government, and a supreme magistrate, viz., the
Lord Jesus Christ, who is the chief Judge and
Law-giver, or Head of this spiritual corporation.
VII. So the Church of God hath inferior offi-
cers under Jesus Christ, which the citizens by
the appointment of Christ are required to substi-
tute and ordain, to govern and keep all things
in good order. " And he gave some apostles, and
some prophets, and some evangelists, and some
pastors and teachers," &c., Ephes. iv. 8 12.
VIII. The Church or City of God hath a spi-
t 1 ' ^. Cit 5 T hat k some special VIII. The Church or City of God hath a spi-
*T"?. ^longing to it, by which its ritual trade belonging to it, which all the citi-
anabitants are enriched. zens do and always ought to follow, by which
Cities have merchants
,~
in th
of tv, em ' W ^ 10 * rac ^ e ^ n * remote parts
i ~- wor ld, and fetch their mer-
from afar.
they are also greatly enriched.
IX. The saints or citizens of Zion are all mer-
chants, who trade daity to heaven ; they fetch
their blessed merchandize from thence ; " Ourcon-
versation is in heaven," Phil. iii. 20. Hence the
jji urc b is by Solomon compared to merchant's ships. See Merchant's ships. Saints have,
^ e other merchants, their correspondent Jesus Christ, who makes glorious returns of all
mer^ Y ^ n 5 ure ' Or sen d to heaven : for every duty rightly performed, he makes returns of
David ' tearS f odl y sorrow, he returns them the oil of joy. " Thou wilt," saith holy
in fa' tii v,^ Ut m ^ tears mto tn y bottle." By which means the spiritual citizens grow rich
"' "P e > experience, &c. See the Parable of the Merchant-man.
4 Q 2
668
THE CHURCH CALLED THE CITY OF GOD.
LBOOK
IV.
Now touching the trade, traffic, or merchandize of this city, upon which its wealth and
prosperity doth wholly depend, take what follows :
First. Their trade is heavenly. " Wherefore, holy brethren, partakers of the heavenly
calling, consider the Apostle and High-priest of our profession, Jesus Christ," Heh. iii. j
2. And as they are all merchants, and use one trade, so they all deal with one and the
same Benefactor, from whom they have quick returns ; they fetch their goods from afar.
Something touching the excellency of the trade of the city of God, I shall hint in a few
particulars.
Secondly. As touching her commodities, or the merchandize which her citizens deal in.
First, Negatively.
1. They are not prohibited goods.
2. They are not counterfeit goods.
3. They are not temporal and corruptible goods.
Secondly. Affirmatively, and more directly, they are,
1. Soul-enriching commodities, things that are of very great worth and value. "The
merchandize of wisdom is better than the merchandize of silver, and the gain thereof than
fine gold," Prov. iii. 14.
2. They are needful things, such things as we cannot be without. Some things that mer-
chants of a city deal in, and fetch from afar, though they are of great value, yet we may very
well submit, and live comfortable without them, as pearl, and precious stones, &c. But there
is an absolute necessity of all those things the citizens of this city trade in and for.
3. They are such commodities as will make the nations and persons that buy them
happy for ever ; and indeed there is no true happiness without them.
Quest. "What is the traffic of this city of God ?
Answ. The first thing that I shall mention, is the truth ; this she offers to sale : " Buy
the truth, and sell it not," Prov. xxiii. 23. The Church is called "The pillar and ground
of truth," 1 Tim. iii. 15. Truth is only to be found in this city, or in the warehouses of
the citizens of Zion, viz., the word of God, and the hearts of believers.
The second thing, is a soul- converting Gospel, and blessed ordinances, " The law goeth
forth of Zion, and the Word of the Lord from Jerusalem," Micah iv. 2.
The third thing they deal in, are the gifts and soul-enriching graces of the Spirit, hope,
love, humility, &c. Things of very great worth.
The fourth is justification; every true sinner makesit hisbusiness to get thisprecious treasure.
The fifth thing is the peace of God, which passeth all our understanding, one of the
rarest commodities in the world.
The sixth thing is, union and communion with God. " That which we have seen and
heard, declare we unto you, that ye also may have fellowship with us ; and truly our fel-
lowship is with the Father, and with his Son Jesus Christ," 1 John i. 3.
The seventh thing is, peace of conscience : " Herein do I exercise myself, to have
always a conscience void of offence, towards God, and towards men," Acts xxiv. 16.
The eighth thing is, sanctification, or a holy life ; they who trade not in this commodity,
are none of the true sons and citizens of Zion.
Ninthly. The pearl of great price, worth more than ten thousand worlds.
Tenthly. The last thing that I shall mention is, eternal life, a crown of glory that fad-
eth not away, 1 Pet. i. 4.
METAPHOE.
X. A City whose commerce lies
principally in a foreign trade or
merchandizing, hath usually a na-
vigable river belonging to it, by
which means their commodities,
or those goods they deal in, are
brought home to their very doors;
as we see by experience. What
PARALLEL.
X. The City of God, whose trade lies in
spiritual merchandize fetched from afar, hath
a most glorious river belonging to it, which
may indeed be said to run through every stree*
thereof, viz., the Holy Spirit, and Word of <J"j
The Spirit in several places of Scripture is called
a river, and by means of these blessed stream 8
are all divine and sacred commodities, which the
BOOK IV.] THE CHURCH CALLED THE CITY OF GOD. 669
METAPHOR. PARALLEL.
infinite profit doth the river Thames godly deal in, brought home to their very doors,
yield this famous City! and what viz., gifts, graces, pardon, peace, and joy in
would its trade be worth, were it the Holy Ghost, &e., which are very excellent
not for it ? merchandize. And were it not for this river,
what would become of this City ? we should soon
be impoverished and undone. It is the Holy Spirit that enriches and cheers the hearts
of all gracious souls. " There is a river, the streams whereof make glad the City of God,
the holy place of the tabernacle of the Most High," Psal. xlvi. 4. It may not be amiss
here to consider,
1. From whence this river comes. See Eiver, under the third Head of Metaphors.
2. Tbe nature of the waters.
3. The divers streams thereof.
First; The river comes, 1. From a rock, Numb. xx. 8, 11. This rock was first smit-
ten, and then the water came out abundantly.
2. It comes from an infinite inexhaustible fountain ; it is said to " proceed from, the
throne of God and the Lamb," Eev. xxii. 1.
Secondly ; Touching the nature of this river ; though we have spoken of it under the
third Head of Metaphors, yet we will touch a little upon it here. It, hath besides
other properties of spiritual water, these divers qualities,
1. It will heal all the diseases of the inward man ; it will soften, and make very tender
and pliable, and break in pieces a hard heart.
2. It will cure the soul of spiritual blindness ; nay, it will open the eyes of him that
was born blind.
B. It will infallibly cure all spiritual consumptions, that spiritual waste or decay of
faith, love, zeal, hope, &c., which seizeth sometimes upon many Christians.
4. It will bring down the swelling of pride, and make a man very humble, and little in
his own eyes ; the more of the Spirit the more humble.
5. It will cure all manner of spiritual deadness or deafness, making a man very
lively and diligent to hear good counsel and instruction, as Lydia experienced, Acts
xvi. 14.
6. It is good against the tremblings of the heart, and will make a man bold and cou-
rageous in the cause of Christ, in evil times. " We cannot but speak the things which
we have both seen and heard," Acts iv. 20.
7. It is an excellent remedy to purge out all noxious and evil humours of the
soul, from whence many distempers flow, making a man sound at heart, and holy in
life.
8. It will effectually restore a lost appetite, and make a man relish well the food of
God's Word, causing it to be sweeter to him than honey, or the honey-comb, Psal. cxix.
JLUo.
9. It will preserve from the plague of sin, of what sort soever it be, though a Christian
be amongst infected persons every day.
10. It will revive a fainting and drooping spirit.
11. It will set and make whole all broken bones, as David and thousands others have
lound by experience.
^ w ^ cure *ke leprosy, and all old running ulcers, and also all fresh wounds of
the soul, though ever so deep, stinking, and loathsome.
J_o. It is good against weakness of the hands, and feebleness of the knees, 1 Thess.
' L^ta
14. It is sovereign good against spiritual barrenness, making the godly to bring forth
much fruit, 2 Pet. i. 9.
15. It will clear the sight, and make a man see afar off.
J* infallibly cures the sleepy disease, or the spiritual lethargy of the soul, so that
y shall not sleep as others do, 1 Thess. v. 6.
J- ' . It cures all diseases of the tongue and mouth, and an unsavoury breath, that com-
mon sign O f a f ou l stomach, James iii. 5, 6.
t ' cures a U spiritual lameness ; it causeth a lame man to leap as an hart, and never
an y mc *e between two opinions, Isa. xxxv. 6.
METAPHORS, ALLEGORIES, SIMILES,
TYPES, ETC.,
RELATING TO THE
CHURCH OF GOD.
THE CHUKCH CALLED THE CITY OF GOD.
" Glorious things are spoken of thee, O City of God, Selah" Psal. Ixxxvii. 3.
" There is a river, the streams whereof shall make glad the City of God, the holy place of
the tabernacle of the Most High," Psal. xlvi. 4.
" We have a strong City" &c., Isa. xxvi. 1.
" Look upon Zion, the City of our solemnity," &c., Isa. xxxiii. 20.
" And they shall call them the holy people, &c. And thou shalt be called a City sought out,
not forsaken," Isa. Ixii. 12.
" Ye are a City set on a hill, that cannot be hid," Matt. v. 14.
IN these places of the holy scriptures, Sion, or the Church of God, is called a City. Sion
was a fort or mount in Jerusalem, and the temple was built upon it ; hence the church of
the Jews was called, as some conceive, by this name Zion, because there they assembled :
but after, it was a name or title given to the Church, whether Jews or Gentiles. " Ye are
come to mount Sion, to the City of the living God, the heavenly Jerusalem," Heb. xii. 22.
God's people may be called by the name of Sion, or Jerusalem.
1. Because we were naturally like Jerusalem, the forts of the Jebusites, viz., sinners
and enemies to God.
2. Because by grace we are overcome and conquered, like as Jerusalem was, by the
true David.
3. Because the Church is fortified by the Almighty for his own use, and chief place and
residence in this nether creation.
4. In respect of her renown and glory. As Jerusalem was renowned above all Cities,
so God's Church is now above all people and societies in the world.
5. Because it is viewed and gazed upon by all strangers ; she may well be compared to
a looking-glass, as Zion signifies.
6. In respect of her laws; for as the law and public worship were at Jerusalem ; so
Christ's laws and public worship are maintained in the Church. Hence God is said to love
the gates of Zion, more than all the dwelling-places of Jacob, Psal. Ixxxvii. 2.
Observe. The saints, or Church of Cod, is the city of God, or may fitly be compared
to u City,
lit opening of this metaphor, we shall show the nature, trade, government, privileges,
ami glory of tliu City of God.
MKTAI'HOK. PARALLEL.
I. A City is a place Imilt by I. TJio Church is built by Christ, for a habi-
wim, fui- u people to inhabit, or dwell tation for God : " Upon this rock will 1 build my
in. Church," &c., Matt. xvi. Id "In whom ye are
biiilded together for tin habitation of God through
the Spirit, " Kph. ii. ^2.
BOOK IV.]
THE CHURCH CALLED THE CITY OF GOD.
667
METAPHOR. PARALLEL.
II. A City is usually compassed II. The Church of God hath strong walls about
about with walls, that it may there- it. " We have a strong city ; salvation will God
by become more safe and secure to appoint for walls and bulwarks," Isa. xxvi. 1.
dwell in, and some cities have The Church hath a threefold wall about it.
two or three walls, to make them First ; The wall of God's providence. " Hast
more impregnable . not thou made a hedge (or wall) about him ?" Job. i.
10, " As the mountains are round about Jerusalem;
so the Lord is round about them that fear him," &c., Psal. cxxv. 2.
Secondly ; The protection of the holy angels : " The angels of the Lord encamp round
about them that fear him," &c., Psal. xxxiv. 7.
Thirdly ; God in an extraordinary manner, is as "A wall of fire round about her,"
Zech. ii. 5 ; every one of his attributes is a gracious defence to the Church.
III. Some Cities are
situated, they are built
Mil.
bravely III. The Church of God is famous upon this ac-
upon a count : ' ' Beautiful for situation, the j oy of the whole
earth is mount Zion ; on the sides of the north,
the city of the great King," Psal. xlviii. 2. "Ye
are as a City set upon a hill," Matt. v. 14.
IV. The Church of God is built up of many
living stones, consisting of divers particular so-
cieties, or spiritual houses. " Now therefore ye are
no more strangers and foreigners, but fellow-citi-
zens with the saints; and of the household of God:
and are built upon the foundation of the apostles
and prophets, Jesus Christ himself being the chief Corner-stone : in whom all the building
fitly framed together, groweth to an holy temple in the Lord : in whom ye also are builcl-
ed together for an habitation of God, through the Spirit," Eph. ii. 19 22. " Jerusalem
is builcled as a city that is compact together," Psal. cxxii. 3.
V. A City hath its particular V. The Church of God also hath special laws,
laws, institutions, and customs, by institutions, and customs belonging to it, (by
IV. A City is built of many
materials, and in it are many build-
ings or houses, set in rare unifor-
mity, curiously joined and com-
pacted together.
which it is governed.
VI. A City hath a supreme go-
vernor in it, who rectifies all disor-
ders and confusions, that otherwise
would be therein, considering the
multitude of its inhabitants.
VII. A City hath, besides the
chief governor and principal ma-
gistrate, divers inferior officers
for administration of justice, and
well-governing thereof.
VIII. A City hath some special
M.*-*.*-r 1SJ.U M. WJ.Wi*)J y LAIUtV.!- \J U.U WUi-LiU p^<_.JLVX JLJ.; J.J-ii w ji v^ | J
which it is in all things governed,) which are con-
tained in the holy scripture, the great charter and
statute book of the Church.
VI. The Church of God is not without a good
government, and a supreme magistrate, viz., the
Lord Jesus Christ, who is the chief Judge and
Law-giver, or Head of this spiritual corporation.
VII. So the Church of God hath inferior offi-
cers under Jesus Christ, which the citizens by
the appointment of Christ are required to substi-
tute and ordain, to govern and keep all things
in good order. " And he gave some apostles, and
some prophets, and some evangelists, and some
pastors and teachers," &c., Ephes. iv. 8 12.
VIII. The Church or City of God hath a spi-
trade belonging to it, by which its ritual trade belonging to it, which all the citi-
inhabitants are enriched. zens do and always ought to follow, by which
they are also greatly enriched.
IX. Many Cities have merchants IX. The saints or citizens of Zion are all mer-
in them, who trade into remote parts chants, who trade daily to heaven ; they fetch
of the world, and fetch their mer- their blessed merchandize from thence ; " Our con-
chandize from afar. versation is in heaven," Phil. iii. 20. Hence the
Church is by Solomon compared to merchant's ships. See Merchant's ships. Saints have,
like other merchants, their correspondent Jesus Christ, who makes glorious returns of all
they venture, or send to heaven : for every duty rightly performed, he makes returns of
mercy ; for tears of godly sorrow, he returns them the oil of joy. " Thou wilt," saith holy
David, " put my tears into thy bottle." By which means the spiritual citizens grow rich
in faith, hope, experience, &c. See the Parable of the Merchant-man.
i Q 2
668
THE CHURCH CALLED THE CITY OF G01>.
LBOOI
Now touching the trade, traffic, or merchandize of this city, upon which its wealth and
prosperity doth wholly depend, take what follows :
First. Their trade is heavenly. " Wherefore, holy brethren, partakers of the heavenly
calling, consider the Apostle and High-priest of our profession, Jesus Christ," Heh. iii. 1 5
2. And as they are all merchants, and use one trade, so they all deal with one and the
same Benefactor, from whom they have quick returns ; they fetch their goods from afar.
Something touching the excellency of the trade of the city of God, I shall hint in a few
particulars.
Secondly. As touching her commodities, or the merchandize which her citizens deal in.
First, Negatively.
1. They are not prohibited goods.
2. They are not counterfeit goods.
3. They are not temporal and corruptible goods.
Secondly. Affirmatively, and more directly, they are,
1. Soul-enriching commodities, things that are of very great worth and value. " The
merchandize of wisdom is better than the merchandize of silver, .and the gain thereof than
fine gold," Prov. iii. 14.
2. They are needful things, such things as we cannot be without. Some things that mer-
chants of a city deal in, and fetch from afar, though they are of great value, yet we may very
well submit, and live comfortable without them, as pearl, and precious stones, &c. But there
is an absolute necessity of all those things the citizens of this city trade in and for.
3. They are such commodities as will make the nations and persons that buy them
happy for ever ; and indeed there is no true happiness without them.
Quest. What is the traffic of this city of God ?
Answ. The first thing that I shall mention, is the truth ; this she offers to sale : " Buy
the truth, and sell it not," Prov. xxiii. 23. The Church is called " The pillar and ground
of truth," 1 Tim. iii. 15. Truth is only to be found in this city, or in the warehouses of
the citizens of Zion, viz., the word of God, and the hearts of believers.
The second thing, is a soul-converting Gospel, and blessed ordinances, " The law goeth
forth of Zion, and the Word of the Lord from Jerusalem," Micah iv. 2.
The third thing they deal in, are the gifts and soul-enriching graces of the Spirit, hope,
love, humility, &c. Things of very great worth.
The fourth i s j ustification ; every true sinner makes it his business to get this precious treasure.
The fifth thing is the peace of God, which passeth all our understanding, one of the
rarest commodities in the world.
The sixth thing is, union and communion with God. " That which we have seen and
heard, declare we unto you, that ye also may have fellowship with us ; and truly our fel-
lowship is with the Father, and with his Son Jesus Christ," 1 John i. 3.
The seventh thing is, peace of conscience : " Herein do I exercise myself, to have
always a conscience void of offence, towards God, and towards men," Acts xxiv. 16.
The eighth thing is, sanctification, or a holy life ; they who trade not in this commodity,
are none of the true sons and citizens of Zion.
Ninthly. The pearl of great price, worth more than ten thousand worlds.
Tenthly. The last thing that I shall mention is, eternal life, a crown of glory that fad-
eth not away, 1 Pet. i. 4.
METAVHOR.
X. A City whose commerce lies
principally in a foreign trade or
merchandizing, hath usually a na-
vigable river belonging to it, by
which means their commodities,
or those goods they deal in, are
brought home to their very doors;
as we see by experience. What
PARALLEL.
X. The City of God, whose trade lies in
spiritual merchandize fetched from afar, hath
a most glorious river belonging to it, which
may indeed be said to run through every street
thereof, viz., the Holy Spirit, and Word of God.
The Spirit in several places of Scripture is called
a river, and by means of these blessed streams
are all divine and sacred commodities, which the
BOOK IV.] THE CHURCH CALLED THE CITY OF GOD. 669
METAPHOR. PARALLEL.
infinite profit doth the river Thames godly deal in, brought home to their very doors,
yield this famous City! and what viz., gifts, graces, pardon, peace, and joy in
would its trade be worth, were it the Holy Ghost, &c., which are very excellent
not for it ? merchandize. And were it not for this river,
what would become of this City ? we should soon
be impoverished and undone. It is the Holy Spirit that enriches and cheers the hearts
of all gracious souls. " There is a river, the streams whereof make glad the City of God,
the holy place of the tabernacle of the Most High," Psal. xlvi. 4. It may not be amiss
here to consider,
1. From whence this river comes. See Biver, under the third Head of Metaphors.
2. The nature of the waters.
3. The divers streams thereof.
First ; The river comes, 1. From a rock, Numb. xx. 8, 11. This rock was first smit-
ten, and then the water came out abundantly.
2. It comes from an infinite inexhaustible fountain ; it is said to " proceed from the
throne of God and the Lamb," Kev. xxii. 1.
Secondly ; Touching the nature of this river ; though we have spoken of it under the
third Head of Metaphors, yet we will touch a little upon it here. It hath besides
other properties of spiritual water, these divers qualities,
1. It will heal all the diseases of the inward man ; it will soften, and make very tender
and pliable, and break in pieces a hard heart.
2. It will cure the soul of spiritual blindness ; nay, it will open the eyes of him that
was born blind.
3. It will infallibly cure all spiritual consumptions, that spiritual waste or decay of
faith, love, zeal, hope, &c., which seizeth sometimes upon many Christians.
4. It will bring down the swelling of pride, and make a man very humble, and little in
his own eyes ; the more of the Spirit the more humble.
5. It will cure all manner of spiritual deadness or deafness, making a man very
lively and diligent to hear good counsel and instruction, as Lydia experienced, Acts
xvi. 14.
6. It is good against the tremblings of the heart, and will make a man bold and cou-
rageous in the cause of Christ, in evil times. " We cannot but speak the things which
we have both seen and heard," Acts iv. 20.
7. It is an excellent remedy to purge out all noxious and evil humours of the
soul, from whence many distempers flow, making a man sound at heart, and holy in
life.
8. It will effectually restore a lost appetite, and make a man relish well the food of
God's Word, causing it to be sweeter to him than honey, or the honey-comb, Psal. cxix.
103.
9. It will preserve from the plague of sin, of what sort soever it be, though a Christian
be amongst infected persons every day.
1 0. It will revive a fainting and drooping spirit.
11. It will set and make whole all broken bones, as David and thousands others have
found by experience.
12. It will cure the leprosy, and all old running ulcers, and also all fresh wounds of
the soul, though ever so deep, stinking, and loathsome.
13. It is good against weakness of the hands, and feebleness of the knees, 1 Thess.
v. 14.
14. It is sovereign good against spiritual barrenness, making the godly to bring forth
much fruit, 2 Pet. i. 9.
15. It will clear the sight, and make a man see afar off.
16. It infallibly cures the sleepy disease, or the spiritual lethargy of the soul, so that
they shall not sleep as others do, 1 Thess. v. 6.
17. It cures all diseases of the tongue and mouth, and an unsavoury breath, that com-
mon sign of a foul stomach, James iii. 5, 6.
18. It cures all spiritual lameness ; it causeth a lame man to leap as an hart, and never
halt any more between two opinions, Isa. xxxv. 6.
670 THE CHURCH CALLED THE !ITY OF GOD. [BOOK IV.
19. It perfectly cures all distempers of the head, occasioned by error, and erroneous
principles, that corrupt the understanding.
20. It is water of life, he that drinks of it shall never die, John iv. 14.
Thirdly; this river hath three special streams. 1. The stream of ordinances. 2. The
stream of heavenly graces. 3. The stream of divine promises. Sinners come to these
waters, ! come before the stream be turned another way. See Kiver and Water of
Life.
METAPHOR. PARALLEL.
XI. In a glorious City usually is XI. The Church is the habitation of God.
the king's palace, or his chief place " The Lord dwelleth in Zion, in Judah is God
of residence, which tends much to known ; his name is great in Israel, in Salem also
its honour and renown. is his tabernacle, and his dwelling place in Zion."
This is for the everlasting honour and renown of
the Church. " The Lord dwelleth in Zion. Sing praises, for the Lord hath chosen Zion,
he hath desired it for his habitation. This is my rest for ever," Psal. ix. 11, Isa. viii. 18,
Psal. Ixxvi. 1, 2, 3, and cxxxii. 13, 14. " Though he be the high and lofty One that in-
habiteth eternity, yet he dwelleth with them that are of an humble and contrite spirit,"
Isa. Ivii. 15. The special and most gracious presence of God is with his people.
XII. A City hath some certain XII. So the Church of God hath many glori-
privileges, freedoms, and immunities ous privileges and immunities belonging to it,
belonging to it, which strangers which unconverted sinners have no right to.
have nothing to do with ; foreigners The first privilege, or part of that freedom
may not dwell within the walls of that belongs to the city of God, is pardon of
some Cities. sin. " The inhabitants shall not say, I am sick ;
the people that shall dwell therein shall be forgiven
their iniquity," Isa. xxxiii. 24. 1. This is a glorious privilege and freedom, if we
consider the abominable and heinous nature of sin, which is opened 'under the
third head of metaphors. 2. Because of that which is couched and comprehended
under the blessing of pardon ; when God absolves a poor sinner, he not only forgives,
but also forgets, theii sins and iniquities he remembers no more. 3. Because it is a free-
dom from the guilt of it. 4. Because it is a freedom from the power and dominion of it,
Horn. vi. 14. 5. It is a freedom from the punishment of it, Rom. viii. 1, John v. 24.
6. Because it is a purchased freedom, it was obtained by a great sum, viz., the sum of
God's great love and grace, with the sum of Christ's blood. Remission is through Christ's
atonement. 7. Because it is a sealed freedom, it is made over to the soul by the king's
own seal, the Spirit of God, that great seal of heaven, Eph. i. 13, 14. 8. Because it is
a lasting freedom; the sins of believers are forgiven for ever, they shall never be laid to
their charge.
The second privilege of this city is, Gospel-fellowship, free access to the Lord's table,
and communion with the saints : " They are made to sit down together in heavenly places
in Christ Jesus," Eph. ii. 6.
The third privilege is right to the ministry ; they may all lay claim to the ministers
and ministry of the word : " Whether Paul, or Apollos, or Cephas, all are yours," 1 Cor.
iii. 22, 23. They, and all their gifts and gracious endowments, are the saints.
The fourth privilege is, their undoubted right to the City-stock, or the Church's patri-
mony.
1. The stock of prayers ; sincere souls have a right to all the prayers of the
Church.
2. To that store and spiritual provision, viz., the bread of life, &c., that is laid up
in her. " God will bless the provision of Zion, and satisfy her poor with bread," Psal.
cxxxii. 15.
3. The stock of promises. God hath promised to bless, comfort, strengthen,
beautify, build up, and save Sion, and consequently every saint and member thereof; for
all those, and many more like promises, are directly made to every sincere soul or
citizen of Sion.
The fifth privilege is, free access to the throne of grace, Eph. ii. 18.
BOOK IV.] THE CHURCH CALLED THE CITY OF GOD. 671
Sixthly, a dwelling-place there. There is a glorious privilege ; they dwell near the King,
behold him in the galleries every day ; they dwell in God's courts, nay, in his house :
" Blessed are they that dwell in thy house, they will be still praising thee, Selah," Psal.
Ixxxiv. 4. " They that are planted in the house of the Lord, shall flourish in the courts
of our God, they shall bring forth fruit in old age," &c., Psal. xcii. 13.
1. It is a strong and sure dwelling-place: " He shall dwell on high, Ms place of de-
fence shall be the munition of rocks," Isa. xxxii. 18, and xxxiii. 16.
2. It is a rich and glorious dwelling-place.
3. It is a pleasant dwelling-place.
4. It is an honourable dwelling-place.
5. It is and shall be a peaceable habitation. " Look upon Zion, the City of our so-
lemnities : thine eyes shall see Jerusalem, a quiet habitation, a tabernacle that shall not
be taken down ; not one of the stakes thereof shall ever be removed, neither shall any of
the cords thereof be broken," Isa. xxxiii. 20.
Seventhly, They have a right and privilege to choose their own officers ; every free
Citizen hath his voice at every election. No minister, bishop, or deacon, may be imposed
upon them without their own free consent.
Eighthly, They have a right to all the blessings and privileges of the river, the streams
whereof make glad all the inhabitants, the nature of whose water you have heard.
Ninthly, They have a right to the City-guard, which also attends them, whithersoever
they go, or whatsoever they do, when they are about their proper work, which are the
good angels.
Tenthly, The last privilege I shall mention is, sonship. " But to as many" as received
him, to them gave he power, [or privilege.] to become the sons of God," John i. 12. " Be-
cause ye are sons, God hath sent forth the (Spirit of his Son into your hearts, crying, Abba,
Father," Gal. iv. 16.
METAPHOR. PARALLEL.
XIII. Some cities have a com- XIII. The Church hath a common stock or
mon stock in them, out of which storehouse belonging to it, called the unsearchable
the poor decayed citizens are often riches of Christ, out of which all poor decayed
supplied and helped in their dis- Christians have their wants supplied, Eph. iii, 8.
tress, and thereby deli vered from That grace that is treasured up in Christ, is always
utter beggary. ready to be given forth to his poor children;
and by this means they are kept from ruin, and
being utterly undone. " My God shall supply all your needs, according to his riches in
glory, by Christ Jesus," Phil. iv. 19.
XIV. A City hath also a strict XIV. The Church, or City of God, hath also
watch appointed to keep the a strong and faithful militia, or spiritual watch,
gates, and to see that no accident which are the holy angels. These are called
happen in it, to the hurt and de- watchers, or watchmen, Dan. iv. '23 ; and in
triment thereof. other places, the Lord's host, or the armies of
heaven, who are mighty in power, one of them
being able to destroy all the Church's enemies. These keep the saints day and night ;
they encamp about them, and see that no evil come unto them. Besides them, God is
said to watch over his people continually, who is called, " the Watchman of Israel, and the
Saviour thereof in the day of trouble." " Unless the Lord keep the city, the 'Watchman
waketh but in vain," Psal. cxxvii. 1, 2. Besides, there are the ministers of the Gospel,
who are called watchmen. See the sixth Head of Metaphors.
XV. A great and famous City XV. The City of God is famous in respect of
hath towers and battlements be- its towers, and places of security. " Walk about
longing to it, not only for orna- Zion, and go round her ; mark well her bul-
ment, but also for strength, and se- warks, consider her palaces, that ye may tell it to
curity from evil. the generation following : For this God is our God
for ever and ever, and he will be our guide until
death." " The name of the Lord is a strong tower," &c. Psal. xlviii. 12, 13, 14. Every
one of the blessed attributes of God are as so many towers of safety to his Church. See
Strong Tower in the first head of metaphors.
672
THE CHUBCH CALLED THE CITY OF GOD.
[BOOK iv.
METAPHOK.
PARALLEL.
XVI. In a City, notwithstanding XVI. So the City of God, notwithstanding all
the many noble and honourable per- the holy and eminent saints and servants of God
sonages, or worthy patrons, that who dwell therein, yet hath in him some wicked
dwell therein, yet there are some ill and ungodly ones, who by craft and hypocrisy
and unworthy members that get a be- get a being there, though when known they be,
ing there, which tends much to its turned out, as the incestuous person, 1 Cor. v.
blemish and reproach. " Hymeneus and Alexander " were, 1 Tim. i. 30.
" For there are certain men crept in unawares,
who were before of old ordained to this condemnation, ungodly men, turning the grace of
God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ," Jude
4. These ill and loose professors bring a great reproach upon the Church of God ; but
there is a day coming, when the Church shall be freed of them. " There shall be no Ca-
naanite in the house, or City of God," Zech. xiv. 21.
XVII. The Citizens of a great XVII. So the Citizens of Zion have an honour-
and glorious City are much affect- able respect, and high esteem for God's Church,
ed with, and highly esteem and love as appears particularly in David : " If I forget thee,
the City where they dwell. Jerusalem, let my right hand forget her cun-
ning ; if I do not remember thee, let my tongue
cleave to the roof of my mouth, if I prefer not Jerusalem above my chief est joy," Psal.
cxxxvii. 5, 6. Many reasons may be given, why the godly are so much taken with Zion.
1. Because it is the place of their birth; they were born, or rather born again in
her. " And of Zion it shall be said, this and that man was born in her, and the highest
himself shall establish her. The Lord shall count, when he writeth up his people, that
this and that man was born there, Selah," Psal. Ixxxvii. 5, 6.
2. Because it is the City of their Father, and so their blessed inheritance ; all the
glorious immunities' thereof are theirs.
3. It is a City redeemed or purchased by Christ's most precious blood, he gave him-
self for it. " Ye are bought with a price," 1 Cor. vi. 20.
4. It is built by God, and for God ; it is the place that he hath chosen, he esteems
highly of it. " He is said to rejoice in Zion, he loves the very gates thereof, more than all
the dwelling-places of Jacob," Psal. Ixxxvii. 2.
5. It is a splendid and most glorious City ; her foundation is laid with precious stones,
yea, the choicest sapphires ; her streets are paved with that which is more rare than the
purest gold.
XVIII. Some citizens who are
industrious, grow very rich, and
attain to great honour among their
neighbours; and those are quickly
known, and taken notice of; they
may be discovered in divers respects.
1. Rich men, wealthly mer-
chants, can trust or stay a great
while for their own, when poor
men must have all presently paid
down. The clearest promises or
firmest covenant, will not serve
their turn, without some consider-
able' part presently paid.
2. Rich citizens have a great
stock lying by them.
faith, when others have but a little ; a
and for his Church, &c.
XVIII. So some of the citizens of Zion, who
are diligent and industrious in the improvement
of grace, and the means of godliness, grow
very rich in faith and good works, rich in spiri-
tual and divine knowledge, rich in heavenly ex-
perience. The diligent hand maketh rich, with
the blessing of God. And these rich saints are
also soon discovered, and taken notice of, Prov.
x. 22.
1. So those who are spiritually rich, James
ii. 5 ; rich in faith, rich merchants of mount
Zion, the City of God, can trust, they can stay
patiently in expectation of the good of the
promise, as Abraham, who was strong or rich in
faith, when others cannot rely upon a bare pro-
mise, or take God's single word for the accomplish-
ment of this or that, Rom. iv. 20.
2. So those who are rich citizens of Zion, rich
in grace, have a stock of blessed experience, as
David had. They have a stock of faith, much
stock of good works, having done much for God,
BOOK IV.]
THE CHUKCH CALLKD THE CITY OF GOI>.
673
METAPHOR.
3. Rich citizens have abundance
FARALLKL.
and many other rich commodities.
4. Rich men do not live upon
their labour, as poor men do.
Some rich men work, and take as
much pains as the poorest man in
nerally more richly adorned,' than
the poor; you may know a rich
citizen by his costly ornaments, by
his rich robes, , "
about his neck.
3. So rich citizens of Siqii .have abundance of
of precious things, rare merchan- rare and precious things in their warehouses, viz.,
dizes to delight in, as gold, silver, their hearts, as love, peace, and joy in the Holy
Ghost, Gal. v. 22.
4. So rich citizens of Sion, though they work
hard for God : " I laboured more abundantly than
they all," 1 Cor. xv. 10, yet their work is sweet
and pleasant to them, because they work not for
the City ; but their work is plea- life, or for a livelihood ; they rest not upon the do-
sant, and more delightful to them, ing, but live by faith, Gal. ii. 20. But poor saints
than the labour of one that is very live more upon doing than believing ; they have but
poor. little of that, or any other grace.
5. Rich men go finer, or are ge- 5. So rich saints are more adorned with gar-
ments of humility, " With the ornament of a meek
and quiet spirit, which is in the sight of God of
great price," 1 Pet. iii. 4. They can deny them-
his rich robes, and chains of gold selves, are patient under sufferings, endure all things
about his neck. contentedly for Christ's sake ; they have much wis-
dom, as " An ornament of grace upon their head,
and chains of gold about their neck," Prov. i. 9.
6. Rich citizens do usually bring 6. So rich saints, such as have much grace,
up their children more nobly, and who are great dealers, and have got much by
give them more learning, and bet- trading in spiritual things, bring up their children
ter education, than the poor gene- more virtuously, and give them better education ;
rally do or can. they give them better counsel, better examples than
others ; they train them up in the fear and admoni-
tion of the Lord, taking God for a pattern herein, who maketh the Word and rod a bless-
ing to his children, Gen. xviii. 19, Eph. vi. 4, Psal. xciv. 11, 12.
7. Rich citizens live high, keep 7. So those who are spiritually rich, have many
a good table, in comparison of precious morsels, yea, blessed variety of choice
what the poor do, or are able. things ; they are often feasted by Christ, and are
with him in the house of wine, and delight them-
selves in fatness ; their good conscience is to them a continual feast, Cant. ii. 4, Prov. xv.
15.
8. So those who are spiritually rich, can best
bear up under cross providences, persecution, and
losses for Christ's sake.
9. So those that are rich, in spiritual experience,
in faith, and good works, can do much for weak
poor friends or neighbours, when Christians by prayer, by advice, and good coun-
th'e rich can do much. sel. Moses did mighty things by prayer for Israel,
Exod. xvii. 11. " The fervent prayer of a righteous
man availeth much," James v. 16.
10. Rich men can best strive 10. So those who are strong, and very rich in
with difficulties, and live in years faith, and all other graces, are helped to bear up and
of scarcity, when others who have pass through difficulty, in time of want and scarcity,
but just from hand to mouth, are better than weak or poor Christians will ; only
God hath for their comfort and encouragement
promised to supply their wants, and will if sin-
cere, also relieve them, that they shall not faint or
perish in the years of famine, Phil. iv. 19, Psal.
Ixxxiv. 11.
8. Rich citizens can bear bur-
dens, taxations, and losses, better
than the poor.
9. Rich men can do for others ;
poor men can do but little for their
in such times in danger of starving,
or being reduced to great extre-
mities.
XIX. Some Cities, though rich, XIX. The City of God, in . comparison of
yet are in a comparative sense but great Babylon, is but a small City, notwithstanding
small, but little Cities. all her glory, grandeur, and greatness, (as you
have heard) she is but little : " There was a little
City, and but a few men in it," Eccl. ix. 14, Luke xii. 32. This City is the Church of God, &c.
4 K
674 THE CHUECH CALLED THE CITY OF GOD. , [BOOK i-V.
Babylon is a great City. In comparison of the wicked, Christ's flock is but a handful of
people, as it were, Eev. xvii. 18.
METAfHOR. PABALLEL.
XX. A City, though very strong, XX. The City of God, this little City, is be-
yet is sometimes besieged, and hath sieged; " The daughter of Zion is left as a cottage
many enemies. in a vineyard, as a lodge in a garden of cucumbers,
as a besieged City," Isa. i. 8, and marvellous it is,
so small a City should hold out so bravely unto this day, especially considering what
mighty enemies have and do besiege her.
Object. But here it may be objected, hath it not been overcome? Is it not said, that
" The holy City was trodden under foot ?" Eev. xi. 2.
Answ. It is only the outward court. God hath had his Church in all ages, though
forced for a time to fly into the wilderness, from the face of the dragon, Eev. xii. 6.
Quest. By whom is this City besieged ?
Answ. 1. By the devil, called a great king, and the king of the bottomless pit.
2. By anti- christ, the first-born of Satan. He hath for above twelve hundred years
laid siege against it, using all manner, of engines, craft and cruelty, to batter her down, and
finally to destroy her, Eev. xii.
3. She is besieged by the world, by wicked men, men of earthly and carnal principles,
who abhor Zion, and say, " let her be defiled, raze her, even the foundation thereof," PsaL
cxxxvii. 7. '
4. She is besieged by sin, and the flesh, a secret enemy, who fain, ia a clandestine
way would betray her ; this enemy doth her the most mischief.
5. She is besieged by a multitude of false teachers ; these likewise have done great
hurt and damage to the Church of God, who labour by evil doctrine to poison all her in-
habitants, 2 Pet. ii. 1, 2.
" 6. And besides all this, there have been sad divisions within her also : she has been as
a City divided, and yet she stands.
. 7. There have 'been sad breaches made in her wall, so that many have been let in that
way, who would have been kept out.
8. Many that seemed to be for her, have deserted her, and joined with the enemy,
and yet still she holds out.
9. And, which is worst of all, few of those who have been in the City have bravely
acquitted themselves, by zeal and holiness, to defend her, and yet she holds out still.
Quest. From whence is it that she is helped to bear up against all these sore and griev-
ous assaults, batteries, and calamities ?
Ans. 1. This City, as you have heard, is built upon a rock, it has a sure foundation,
which cannot be removed, Matt. xvi. 18.
2. The Lord of Hosts hath fought for her ; it is he that hath been on her side, he hath
defended Mount Zion, and the hill thereof; he hath taken part with her, and doth at this
day, Psal. cxxv. 2, Isa. xxxi. 4, 5.
o. She holds out, because God liath decreed her standing, and that her enemies shall
not prevail, Zech. xii. 8, 9.
4. She is defended, because she is the place which the Lord loveth, and hath pur-
chased with the blood of his own dear Son, Psal. Ixxiv. 2.
5. Because it is the place where God's honour dwells ; "I have loved the habitation
of thy house, the place where thy honour dwells," Psal. xxvi. 8.
6. Again, she still remains, because she is, though a little City, yet a strong City :
" We have a strong City." She hath strong fortifications, strong walls and bulwarks, Isa.
xxvi. 1.
7. It is, because God's own habitation, as you have heard, is in her ; God is " A wall
of fire round about her, and the glory in the midst of her," Zech. ii. 5, Psal. cxxxv. 21.
8. She is defended by reason of the strong tower she hath in her; so long
as her tower stands, how can she be battered down ? Zech. ii. 5. And her tower is im-
pregnable. The enemy may sooner pull the sun out of the firmament, than undermine or
batter down, deface or demolish the tower of Zion, which is the name of the Lord, Prov.
xviii- 10. See strong Tower.
BOOK IV.] TUB CHURCH COMPAKED TO THE MOON. , 675
9. She is defended, because in her are the laws, statutes, ordinances, and holy insti-
tutions 'of her King, the Lord Jesus, where he is worshipped and adored in spirit and truth,
Isa. ii. >3. .
. , INFERENCES.
I. Hence all that dwell in Zion may be provoked to a diligent improvement of their
great privileges, to the end they may be enriched with all those spiritual riches, and digni-
fied with that honour that appertaineth to a true denizen thereof.
II. Take comfort and encouragement also, whatever the attempts of the enemies are,
yet about all her glory shall be a defence. All those whose feet stand within her gates,
may read honour, safety, and salvation as it were written upon her walls, Isa. iv. 5.
III. Let it be your delight to prefer her above her chiefest joy ; as she is called the
holy City, so be ye also holy, that you may declare yourselves unto what City it is you do
belong, Psal. cxxxvii. 6.
IV. How may this call' home all those that are gone astray, and invite all that profess
good will unto Sion, to let their feet stand within her gates, for the Lord hath desired it
for his habitation. Holy David made this his one thing desirable, viz., to dwell in God's
house, to be a denizen of this City ; and why should not you ? Psal. xxvii. 4.
V. Let it be a warning to all Sion's enemies, to take heed how they lift up their hands
against her ; or reproach God, and them that dwell in heaven ; let them lay down their
arms, and fight against her no more. " The Lord shall roar also out of Zion, and utter his
voice out of Jerusalem, and the heavens and the earth shall shake : but the Lord will be
the hope of his people, and the strength of the children of Israel. So shall ye know that
I am the Lord your God, dwelling in Zion, my holji mountain," &c. Joel iii. 16, 17.
THE CHURCH OF GOD COMPARED TO THE MOON.
" She is as fair as the Moon," Cant. vi. 10.
THE Moon is called in Hebrew Lebanah, of her whiteness, and bright shining. The state
of the Church, all expositors agree, is signified hereby.
The Church may in many respects be compared to the Moon.
SIMILE. PARALLEL.
I. Naturalists affirm, the Moon . I. The Church hath all her light from Christ,
receiveth her light from the .sun. the Sun of Righteousness, Mai. iv. 2.
II. The Moon receiving light H. So the Church receiving light from Christ,
by the beams of the sun, she shines she shines forth in brightness and glory. The
forth, and giveth light to the sun gives light, but receives none ; the Moon
world. both gives light, and receives light: so Christ,
as God, hath his light in himself ; but as Medi-
ator, hath his light from the Father, to communicate it to the Church, that the Church may
give light to the world. " Ye are the light of the world," Matt, v. 14.
III. The Moon giveth light to III. So the Church gives. her light forth to en-
the world. only in the night. lighten sinners, whilst, the night of this world
lasteth.
IV. The Moon, though very fair IV. So the Church, though pure and holy, yet
and bright, yet, as naturalists ob- in herself is not without spots of sin. No saint
serve, hath her spots. is without blemishes. " If we say we have no sin,
we deceive ourselves, and the truth is not in us,"
1 John i. 8.
V. The Moon hath her various V. So the Church is under various states and
aspects : sometimes she is in the changes. She doth not always shine as at full
full, and sometimes in the wane ; Moon, or send forth a full brightness, but is some-'.
4 a 2
676
THE CHUECH THK TEMPLE OF GOD.
[BOOK iv.
SIMILE. PARALLEL.
sometimes she shines more glorious, times so obscured, that she appears hardly visible ;
and sometimes less ; and yet still she was forced into the wilderness, from the face
the same Moon. She doth not, of the dragon, and Romish beast, Rev. xii. 6;
saith an ancient writer, always
show her light in her full orb : she
sometimes so decreaseth, that there
yet it is certain, the Church is always in .being.
Posse putes nobis persuadere, eum esse ecclesice sta-
tum, ut cibscurari nequeat, ut nil Persidia, nil Hos-
seemeth to us not to be any Moon; tes,nilAntichristusvaleat?Delerehiquidemeccle-
yet she is not then destitute of the siam nunguam possunt, sed in angustias compingere,
sun-beams, though it seem otherwise et compellere in latebras possunt, saith Whitaker.
to our sight. Thinkest thou that thou canst persuade us, that
the state of the Church is such that it cannot be
obscured, so that the perfidiousness of enemies, and antichrist, can do nothing against it ?
they- cannot indeed destroy the Church, but they can bring it into a narrower compass, and
drive it into holes. The Church, saith Augustin, is like the moon, which sometimes shines
wholly, being enlightened with the sun-beams, and sometimes is deprived of a great part
of her light ; so the Church shines sometimes most gloriously, and sometimes is so obscured
that she hardly appears at all.
INF BEE NOES.
I. Hence we may learn to look, and earnestly expect to receive all our light as well
as life from Christ, the light of the world, and earnestly pray with David, that he would
lift up the light of his countenance upon us, Psal. iv. 6. That forasmuch as we have no
light but what is communicated from him unto us, he would dart continually his glorious
beams into our hearts, that we may indeed be as shining lights in this dark world,
Matt. v. 16.
II. This may also humble the most glittering saints, to consider that they cannot
shine so bright in this world, but that their spots may be discernible to themselves and
others, which may excite them to apply themselves daily to the Sun of Righteousness for
cleansing, Mai. iv. 2.
III. To keep clear, and shine as much as possible, that the poor, benighted, dark
world may obtain benefit by them, and confess it to the glory of God. " Let your light so
shine," &c. Matt. v. 16.
IV. Take comfort from hence, notwithstanding your various changes, ebbings, and flow-
ings in this world, for that the enemy may as soon change the ordinances of the Moon, as
make an utter end of God's Church, as you have heard.
V. What a dreadful doom will such be sure to have, that love darkness so, as that
they do not only contemn, oppose, and endeavour to pull the Moon, viz., the Church,
out of her orb ; but so wicked are they, they slight and contemn the sun, from whence
she receives all her shining brightness. Let such read, Job v. 14, " They meet with dark-
ness in the day-time, and grope in the noon-day, as in the night :' ; " To whom is reserved
the blackness of darkness for ever," except grace prevent by giving them repentance,
2 Pet. ii. 17.
THE CHURCH THE TEMPLE OF GOD.
" Know ye not that ye are the Temple of God," 1 Cor. iii. 16.
" For ye are the Temple of the living God,, as God hath said, I will dwell in them, and
walk in them" &c. 2 Cor. vi. 16.
THE Church is the anti-type of Solomon's Temple, and we shall therefore' run the parallel
with respect to that.
TYPE. PARALLEL.
I. The Temple was built with I. So the Church of God is built with spiritual
costly stones, well hewed, squared, stones, who are well hewed and polished by the
and polished, before they were laid Word and Spirit, before added to, or laid into the
into the building. heavenly building, 1 Pet. ii. 3 6, Acts ii. 40, 41.
BOOK, IV<]
THE CHURCH THE TEMPLE OF. GOD.
677
/ TYPE.
II. In the BuUding of the Tem-
ple there was no noise heard of
hammer or axe; and the house,
when it was in building, was huilt
with stones made ready before they
were brought thither, 1 Kings vi. 7,
so that there was neither hammer,
nor axe, nor any tool of iron heard
in the house, whilst it was in build-
ing.
III. Others besides Solomon were
concerned in the building of the
Temple, as Hiram Kong of Tyrus,
and the Zidonians, who hewed the
timber for it.
IV. The Temple was a most
rare and glorious structure ; it was
over- laid with fine gold upon carved
cedar, 1 Kings vi. 21.
V. In the temple were many
windows, to let in light abundantly,
1 Kings vi. 4.
VI. In the Temple were several
degrees of galleries or lofts, each
one above another, and larger each
than other.
VII. The waUs of the Temple
were covered round about with
Cherubims, palm-trees, and flowers.
VIII. Solomon consecrated the
Temple unto the Lord.
IX. There was music used in the
Temple.
X. In the Temple was the ark
of the testimony, and in the midst
of the house it is said he set it.
XI. The glory of the Lord fill-
ed the Temple ; God promised to
dwell therein, and hear the prayers
that should be there made. " I have
hallowed this house, saith God, that
thou hast built, to put my name there
for ever; and mine eyes and my
heart shall be there perpetually,"
2 Chron. vii. 15.
TYPE.
I. The Temple was built with
dead and senseless stones.
II. The^stones were polished and
hewn by the hands of men.
III. The temple that was built
by Solomon, was utterly destroyed
by the Babylonians.
PARALLEL.
II. So in the building of the Church, there
should be no need of the hammer, or the axe, to
square and hew by repentance, the stones of this
building, being every way prepared, and made
fit before. Conversion is the polishing work, and
those that receive unconverted persons, violate the
holy rule of God's word, for that maketh work
for the hammer and axe in the Temple. Hence
Solomon saith, " Prepare thy work without and
make ready thy things in the field, and after build
thy house," Prov. xxiv. 27.
III. To show, that in the building of the Church
of God, the Gentiles as well as the Jews, are con-
cerned ; they all concur together, to build up an
holy Temple in the Lord, Eph. ii. 21 .
IV. To show the beauty and glory of the Church,
which is adorned with the gifts and graces of the
Spirit. The Church is inwardly pure, very rich
and beautiful. Hence the knag's daughter i& said
to be all glorious within, Psal. xlv. 13.
V. So in the Church, the light of the Gospel,
and the blessed Spirit, shines gloriously; these let
light in great abundance.
VI. So in the Church, God hath placed degrees
of officers, some greater and higher in glory than
others ; as apostles, pastors, teachers, &c., Eph.
iv. 11.
VII. To note, saith Mr. Guild, the protection
of the Church by the ministry of angels, though
they be not seen, and its peaceable, victorious,
and flourishing state under the same.
.VIII. So did Christ his Church unto the Father.
John xvii.
IX. Which signifies that joy of the heart, and
heavenly melody, that is in the Church, amongst
the faithful and sincere converts thereof, Eph. v. 19.
X. So in the Church is God's word and cove-
nant of grace, borne by Christ, and by his true
ministers, by preaching and publishing the same.
XI. So the glorious presence of God is in his
Church, he dwelleth in Sion, and from thence the
perfection of beauty shines forth ; and the pro-
mises, of blessed grace, peace, pardon, and accep-
tance, are made to them who dwell therein. His
eye is always upon the righteous, his ears open
to their cry, and his tender compassion is ever
toward them, 1 Pet. iii. 12.
DISPARITY. I
I. The Church is built with living, sensible,/
and lively stones, 1 Pet. ii. 5. !
II. These stones are hewn and polished by the
hand of the Spirit. I
III. The Church of God can never be destroy-
ed ; the gates of hell shall never prevail against it,
so as utterly to overthrow it, Matt. xvi. 18, though
it is not denied, but the outward courts have been
trodden down by the Popish Gentiles, Rev. xi. 2.
678
THE CHURCH THE TEMPLE OF GOD.
[BOOK iv. ;
A PAKALLEL, ., '
Between the second temple, built in the days of Nehemiah, and the Church of God built in
the latter days.
METAPHOR.
I. The Temple that was built
in the days of Nehemiah, was
first destroyed by the literal Baby-
lonians.
II. The Temple was built in a
troublesome time ; they wrought
with one hand, and held a sword in
the other.
III. The Temple was rebuilt by
such as had been for many years
in the Babylonian captivity, Neh.
iv. 13.'
IV. The builders of this second
Temple were looked upon as poor,
weak, and contemptible persons,
in comparison of Solomon, and those
that built with him, Neh. iv. 2.
V. The builders of this Temple
were greatly mocked and jeered.
There were Sanballat, Gesham, To-
biah, and others, who in a reproach-
ful manner said, " What will these
feeble Jews do ? Will they make an
end in a day ? If a fox go up, he
shall even break down their stone
wall," Neh. iv. 2, 3, 4.
VI. The builders of this Tem-
ple had much rubbish to remove,
before they could go on with their
work, Neh. iv. 2.
rubbish, and others ready to mistake,
Babylon.
VII. The builders of this Tem-
ple were -hindered, and for a time
the work ceased.
y VIII. Many people were very
\backward about rebuilding the Tem-
ple, in the days of Haggai and
iikenemiah, crying, the time was
siot come that the house of the Lord
should be built, Hag. i. 2.
( IX. Though many cruel enemies
endeavoured to hinder the rebuilding
o:.' the Temple, yet the work went on,
and was finished in some time, to the
joy of the faithful.
,'X. That work was carried on,
" not by night, nor by power, but by
the Spirit of the Lord," Zech. iv. 6.
PARALLEL.
I. Signifying the Church of God should be
greatly 'defaced and spoiled, and the outward
courts trodden down by the mystical Babylonians,
and afterwards rebuilt, or rather, repaired again,
Rev. xi. 2, 3.
II. Signifying, that the Church of God should
be rebuilt in a troublesome time, and that great
opposition should be made against them.
III. Signifying, that the rebuilding of God's
Church should be of such as had been a long time
in sp ritual captivity, under the mystical Babylo-
nians, or mother of harlots.
IV. Signifying, that those whom God would
raise up to repair the waste places of Sion, in the
latter days, should be poor, weak, inconsiderable
persons, very unlikely to perfect so great a work '
as reformation is. What was Luther, and others
whom God employed, to the holy apostles, who
were the first builders ?
V. . So the rebuilders in these latter days have
been greatly reproached and contemned by the
enemies of Christ ; those that are truly religious,
called feeble, weak, and foolish ones, &c., nay
heretics, schismatics, and many other reproach-
ful names have been,, and still are daily given to
them, and their work much slighted and despised
also.
VI. So the builders of God's Church in these
latter days, have had much Popish rubbish to
remove, much filth of human inventions, and
traditions of that Church being in their way ;
some stones being almost quite lost amongst this
and instead of a stone of Sion, they take a stone of
VII. So the builders of God's house, or re-
formers in religion, have often been hindered or
obstructed in these latter days,
VIII. So have many souls been very backward
about the work of reformation, or repairing the
house of God : they have dwelt in their ceiled
houses, and let the house of God, as is were, lie
waste.
IX. So the enemies now, as in former times
strive to hinder the repairing of God's house ; yet,
the work of reformation shall in due time be
perfected, to the joy of all sincere Christians.
X. So the work in these days goes on, not so
much by the power of men, or human help, as
by the power of God, and his Spirit.
.BOOK IV.]
THE CHURCH THE TEMPLE OP GOD.
679
TEMPLE.
DISPAKITY.
XI. God promised that the XL So the Church of God in the latter day
glory of the second house should ex- will be far more glorious than it was ever yet since
ceed the glory of the first, Hag. i. 9.
which some conceive was, made good
by Christ's coming, whose personal
presence in the temple greatly added
to its glory.
the beginning of the world, which will be accom-
plished, as will be showed in respect of these things
following.
1. God will destroy all the enemies of his
Church. " The adversaries of the Lord shall -be
broken in pieces, out of heaven God will thunder.
upon them ; for evil doers shall be cut off :" " Yet a little while, and the wicked shall not
be, but the meek shall possess the earth," &c. " And all that lift up a hand against Zion,
shall be torn in pieces." God will plead the controversy of his Church, and undo all that
afflict her. " The stone cut out of the mountain without hands, shall smite the image upon
his feet, that were of iron and clay, and break them to pieces ; then the iron, and the clay,
the brass, the silver, and the gold, shall be broken together, and become as the chaff of
the summer threshing-floor," 1 Sam. ii. 10, Psal. xxxvii. 10, 11, Zech. xii. 2, Dan. ii. 34.
2. God will utterly destroy all idolatry, and all false worship, and by this means will
restore his own appointments, in the purity of them. Eev. xiv. 8, and xviii. 1, 2, 3 21,
Isa. Ix. 1, 2, xxv. 6, 7, and Iviii. 12.
3. God, to make her glorious, will unite all her children together in love : " They shall
serve the Lord with one consent ; and no more divisions shall be amongst them," Isa. xi.
13,'Ezek. xxxvii. 16 19, Zeph. iii. 8, 9, Zech. xiv. 9, " There shall be one Lord, and
his namft one.
4. God will enlarge her borders. " The children of the barren shall say again in my
ears, the place is too strait for me, give me room that I may dwell," Isa. xlix. 20. The
'fulness of the Gentiles shall be brought in, they shall come like doves to the windows, Isa.
Ix. 3, 4, 5.
5. The Jews shall be called, and both Jews and Gentiles shall make but one sheep-
fold: " And there shall be one sheep-fold, and one shepherd," Ezek. xxxvii. 22, John x.
16, Isa. xix. 1'J, to the end.
6. The/ glory of the Church will be great in respect of knowledge. " All the earth
shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea,"
Numb. xiv. 21, Isa. xi. 9, Hab. ii. 14.
7. Her glory shall be great in respect of the abundance of peace which shall be in the
world in that day : God will make wars to cease to the ends of the earth ; such a day
never was in the world yet, Psal. xlvi. 8, 9, and Ixxii. 7, Isa. ii. 4, Mic. iv. 3, 4.
. 8. " The mountain of the Lord's house shall be exalted above the mountains, and lifted
up above the hills, and all nations shall flow unto it," Mic. iv. 1, Isa. ii. 12. The saints
in that day shall possess the gates of their enemies, Jer. xxx. 20.
9. The glory of the Church will be great in respect of holiness. God will bring his
people into the fire, and make his Church very pure, Isa. i. 25, 26, 27, Mai. iii. 2, Psal.
ex. 2, 3, Zech. xiii. 8, 9. " There shall be no Canaanite in the house of the Lord, no
unclean person shall dwell therein."
10. Her glory shall be great by Christ's coming to her. "Thine eyes shall see the
King in his beauty," Isa. xxxiii. 17. " He shall be King over all the earth. I have set
my King upon my holy hill of Sion." God will dwell with men in a more glorious man-
ner than he ever yet dwelt with them.
11. In that her glory shall abide, and the kingdom shall not be left to another people,
Dan. ii. 44, and vii. 27.
INFERENCES.
L Let us pray for the day of Sion's glory, and never give God rest, until he hath
made Jerusalem a praise in the whole earth : " Thy kingdom come," &c.
II. Let not the godly be discouraged, whatever troubles they are now attended with ;
clouds of darkness shall soon fly away : ' ' At eventide there shall be light," Zech. xiv. 7.
680
THE CHUECH COMPARED TO AN INN.
[BOOK iv.
THE CHURCH COMPARED TO AN OLIVE-TREE.
" His branches shall spread, and his beauty shall be as the Olive- Tree" Hosea xiv. 6.
THE Church of God is compared in this place to an Olive-Tree.
SIMILE. PARALLEL.
I. Part of the beauty of the
Olive-Tree consists in its green-
ness, it is always green; few-
trees that bear fruit are like the
Olive in this respect.
I. So the Church of God, and every sincere
soul, is green and flourishing. Greenness notes
life and sap to be in the branches; the branches
of the divine Olive, viz., the saints, are never
without spiritual moisture, or the sap of grace in
their hearts and lives : " Hisleaves shall notfail,"
Psal. i. 3. Hence David said, " He was like a green
Olive-Tree in the house of the Lord," Psal. lii. 8.
H. The Church is fruitful now, but shall be
much more fruitful unto God hereafter ; her beauty
shall be as the Olive- Tree in this respect. She
shall abound in children, and abound in grace, and
true holiness.
III. So the Church brings forth good fruit,
not only a great quantity, but fruit tfyat excels
in its nature or quality, viz., faith, love, meek-
ness, patience, charity, &c., even all the fruits
of the Spirit, Gal. v. 22 ; or as they are in another
place called the fruit of righteousness, Jam. iii. 17 ;
grace is of a mollifying, feeding, strengthening,
and healing nature; grace makes the lamp of
profession to burn clear, whereby others see, or
have much light. See Oil.
IV. A saint is for peace. They are peace-
makers ; they desire nothing more than peace with
God, and peace with men : " I am for peace," saith
David, Psal. cxx. 7. He that hath the fruit of
the Olive, viz., grace, shall soon see the dove, viz., the Spirit, bringing the Olive-branch :
but as Noah's dove did not bring the Olive-branch, till the waters were abated ; so the
flood of iniquity must be abated, the waters of wickedness sink and be dried up, before a
man can receive a sure sign or token of peace and reconciliation with God.
INFERENCES.
Hence let the saints, who are planted in the house of the Lord, labour to be like the
Olive-Tree, not only to bring forth much fruit as to quantity, but good and right fruit, in
respect to its quality.
II. The Olive-Tree is renowned
for fruitfulness, it abounds mightily
with fruit. Pliny saith, if care be not
taken, its fruit so loads it, that it
even breaks it down.
III. The Olive-Tree beareth not
only much fruit, but also profitable
fruit. Olives are rare things. What
tree brings forth better fruit than the
Oh" ve- Tree? Its fruit is mollifying,
feeding, strengthening, healing ; its
oil makes your lamps to burn.
IV. The branches of an Olive-Tree
were formerly used to signify peace.
THE CHURCH COMPARED TO AN INN.
" And brought him to an Inn, " Luke x. 34.
BY the Inn most expositors, that I have met with, understand that Christ means the
Church, which may be fitly compared -to an Inn.
METAPHOB.
PARALLEL.
I. An Inn is a place to entertain I. So the Church is a place to entertain Chris-
travellers, whilst they pass from one tians, whilst they pass through the wilderness
country or city to another. of this world, to the land of promise ; or
through the valley of tears, to the mount of joy.
.BOOK IV.]
THE CHUKCHI COMPARED TO AN INN-.
681
METAPHOR.
II. In an Inn is a host, who is
to take care of strangers or travel-
lers that come thither, and to help
them to whatsoever they need.
III. An Inn is a place of re-
freshment for travellers, where
they meet with convenient food,
and sweet repose in their journey.
A man may have in some Inns
what food he pleaseth, either milk
or strong meat, choice of diet.
IV. An Inn sometimes lodgeth,
unknown to the host, evil persons,
thieves and deceivers.
V. An Inn is a very desirable
place to men in their journey.
VI. An Inn is not a place to
abide long in ; the traveller takes
up his abode in it but a night or
two, and .he is gone.
PARALLEL.
II. In the Church are pastors, or faithful
ministers, who wait to receive all poor sinners,
who come to take up their lodging there, and
make them very welcome.
III. So the Church is a place of soul-refresh-
ment to all spiritual travellers and pilgrims.
There is both the sincere milk of the word, and
strong meat, all things ready the soul needs,
1 Pet. ii. 1, 2. Some are for ona sort of diet, some
for another. In the Church also is sweet repose,
there Christ giveth rest to the weary.
IV. So the Church, notwithstanding all the
care that is taken by her officers, doth some-
times receive or take in false professors, such as
are unsound at heart, hypocrites, and deceitful
workers.
V. So is the Church of God ; hence David long-
ed after the courts of God's house, Psal. Ixxxiv. 2.
VI. So the Church militant is no long abiding
place ; Christians stay in it but for a short time ;
it is a place of refreshment, as it were, for a
night. Here we have no continuing city, we are
strangers, as all our fathers were ; when we come
to heaven, we shall abide with the Church triumphant for ever, Psal. xxx. 5, Heb. xiii. 14 f
METAPHOR.
DISPARITY.
I. In an Inn there is little to be
had without money ; if a man have
not money or credit, he is no guest
for them.
II. A man that comes to lodge in
an Inn, though he have ever so good
entertainment, yet he is not contented
to stay there, he makes ready in the
morning to go forward in his journey.
III.
guests that a weary traveller,
especially if he come late, can
have no entertainment, but is forced
to seek it elsewhere: "There was
no room for them in the Inn," Luke
ii. 7.
I. The Church is a place for the poor, for such
as have no money, they are welcome thither..
The doors of this Inn are always open to all sin-
cere souls, whether they be poor or rich.
II. But he that comes to take up his lodging
in the Church, or spiritual Inn, if he be sincere,
desireth not to go out from thence any more ; he
desireth to dwell therein as long as he liveth :
though our abiding in this world is but compared
to a night. " One thing have I desired of the
Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of
my life," Psal. xxvii. 4.
An Inn may be so full of III. The Church was never yet so full, but that
there was room for all those that were weary and
heavy laden. All that ever truly travelled
towards Sion, have found entertainment there ;
nay, though the servants of the Lord have been
sent into the streets and lanes, to fetch in the
poor, and the maimed, and the halt, and the
blind, and they do accordingly, yet there is room.
Matt. xxii. 3 14. As there can be no want of any accommodation, of spiritual food, so
there is no want of room. All that have been called by the Word and Spirit, and compelled
by grace to come in, in all ages, have had blessed entertainment ; and as God hath enlarg-
ed and increased converts, so he hath enlarged and increased the Church, by three thou-
sand at a time, Acts ii. 41.
IV. Commonly those that lodge IV. But the saints that are in the spiritual Inn,
in an Inn are strangers and fo- the Church, "Are no more strangers and foreign -
*"'-- - v - " - L - ---i-'- ers,"Eph.ii. 19, but therein make their abode; for
though it be said, it is but for a night, or a day,
&c., yet it is as long as they live; and they get very
great acquaintance with those that dwell therein.
reigners, and staying but a night,
or a very short time have no ac-
quaintance with any that dwell
therein.
682
THE CHURCH COMPARED *tO A VINE.
[BOOK iv.
INFERENCES.
I. Bless God, that he hath provided such a place of refreshment for poor weary
travellers.
II. You that look upon yourselves to be strangers and pilgrims in this world, may
learn from hence where to take up your lodging.
III. Also it may inform God's people, and faithful ministers, what care they ought
to take in receiving men and women into the Church : inn-keepers will examine all
suspicious persons.
THE CHURCH COMPARED TO A VINE.
:e Thou hast brought a Vine out of Egypt ; thou hast cast out the heathen, and planted it,''
fyc. "Behold, and visit this Fine," &c. Psal. Ixxx. 8, 14.
:t For our Vines have tender grapes," &c. Cant. ii. 15.
;< And flourish as the Vine," Hos. xiv. 7.
The Church is compared to a Tine.
METAPHOR.
I. A Vine is no beautiful plant,
yet very fruitful; it abounds with
inward sap.
PARALLEL.
I. So the Church, although she do not seem
so beautiful to carnal eyes, yet she is very fruitful
to God. " The trees of the Lord," that is, the
saints of God, " are full of sap," full of divine
virtue, or good fruits,, Psal. civ. 16.
II. So the Lord's spiritual Vine hath in former
times exceedingly spread her branches forth ; the
mountains are said to be covered with the shadow
of it, and the boughs thereof were like the godly
cedars. " She stretched out her branches to the sea, and her boughs unto the river," Psal.
Ixxx. 8 11. Israel, God's ancient Vine, grew wonderfully; and so did the Gospel- Vine, how
did it in a little time spread forth its spiritual branches, eastwards, and westward over many
nations, and kingdoms! She extended her boughs into Parthia, Media, Mesopotamia, Egypt,
Judea, Cappadocia, Poritus, Asia, Pamphilia, Lydia, Spain, Italy, England, &c.
_. ... . . -- So God takes much pains with his Church ;
II. A Vine spreads forth its
branches, and accordingly grows
much in a short time.
III. The Vine must have much
pains taken with it ; it needs prun-
ing often, or else it will decay.
IV. The Vine is in itself but a
weak plant, and therefore needs
under-propping.
V. Though the Vine have many
branches, yet all have a sufficiency
of sap and nourishment from the
root, to make them fruitful.
VI. The Vine, if it be barren
or unfruitful, is the most unpro-
.fitable of any tree, and fit for
nothing but the fire. " Son of man,
what cometh of the Vine-tree, above
all other trees, and of the Vine-
branches, which is amongst the trees
of the forest ? Shall wood be taken
thereof, to hang any vessel thereon ?
Behold, it is cast into the fire to be
burnt."
it is "pruned and purged, that it may bring
forth the more fruit," John xv. 2.
IV. So the Church is in herself but weak, and
needs to be borne up by Christ. God is the
strength of his people ; they are wholly supported
by him.
V. So the Church, though she have many
members, yet all receive a sufficiency of grace and
divine virtue of the root, viz., the Lord Jesus, to
make them fruitful.
VI. So are the members of the visible Church,
if unfruitful, good for nought, but to be cut
down, and cast into the fire, as our Saviour him-
self showeth, John xv. 4. " Therefore thus saith the
Lord, as the Vine -tree that is amongst the trees
of the forest, which I have given to the fire to be
consumed ; so will I give the inhabitants of Jeru-
salem : I will set my face against them ; they shall
go out of one fire, and another fire shall consume
them : And ye shall know that I am the Lord,"
&c. Ezek. xv. 6.
BOOK IV.]
THE CHUBCH COMPARED TO A DOVE.
683
THE CHURCH COMPARED TO A DOVE,
" O my Dove, that art in the clifls of the rock" &c., Cant. ii. 14.
" deliver not the soul of thy turtle-Dove unto the multitude" &c., Psal. Ixxiv. 19.
THAT is, thj Church and people, who worship none hut thee, as the turtle-Dove, that
never entertains conjunction with another, and who in their affliction, like a Dove, ex-
press their grief in sighs and solitary groans to thee ; and which is unarmed, weak, simple,
and meek, like the turtle-Dove, which is esteemed the least among the species of Doves,
as Aristotle says. The Chaldee renders it, " the soul of such as learn thy law," the word
wi a turtle-Dove being of some affinity with min law. Christ calls his Church a Dove, by
which metaphor, saith Glassius, its simplicity, chastity, &c., is denoted.
Doct.- That the spouse of Christ, or a gracious soul, is or may fitly be compared unto
a Dove.
METAPHOK.
PABALLEL.
I. A Dove is a meek and harm-
less creature : " Be ye innocent as
Doves.
II. The Dove makes her nest in
the rocks, Cant. iv. 14 ; her safety,
and place of abode is in the clifts of
the rock.
III. The Dove is a creature that
.feeds not upon carrion, as eagles,
IV. The Dove is a creature
much molested by all birds of prey.
. I. THE saints of God are injurious to none,
they seek the hurt of no man, they are and ought
to be harmless, " The children of God, in the
midst of a crooked and perverse generation," Phil,
ii. 15. .
II. The saints make their abode in the Rock
Christ ; they build only in him, and upon him,
Exod. xxxiii. 22, and indeed in the clifts of this
Rock they rest, viz., in the wounds, piercings,
dyings, and crucifyings of the Lord Jesus Christ.
III. Gracious souls, or sincere Christians, do
not feed upon the sensual pleasures, and carnal
ravens, and other fowls do, but only delights of this world, as the ungodly do ; nor
upon pure grain. will they feed upon, or receive in the detestable
carrion of men's traditions; they hate idolatry,
false worship, and every evil way, and only feed and live upon the pure grain of God's
holy Word, Psal. cxix. 104, 128.
IV. The saints of God are persecuted and mo-
lested by all the sons of Belial ; they are chased
like a Dove or partridge upon the mountains,
1 Sam. xxvi. 20.
V. The godly have no other way, when mo-
lested by Satan, and wicked men, but to fly to
God : " At what time I am afraid, I will trust in
thee," Psal. Ivi. 3.
VI. The sincere Christian looks not upon him-
self as secure, until he be got into Christ. " The
name of the Lord is a strong tower, the righteous
run into it, and are safe/' Prov. xviii. 10. They,
like Noah's Dove, fly to the ark.
VII. The sincere Christian, and spouse of
Christ, is very chaste to the Lord Jesus, will own
no other head or husband, they defy the Pope,
that first-born of Satan, and all others who pretend to headship, and ecclesiastical juris-
diction over their consciences.
VIII. The Dove hath a lovely VIII. The saints of God have a single and
eye, and it is always fixed upon her lovely eye in Christ's sight : they strive to be
mate. like the Dove, resisting pride, lust, and wanton-
ness, and to be adorned with meekness and mo-
desty, having always their eyes upon Jesus Christ ; not daring to lift up their eyes to
other lovers, but by holy intention wait upon him alone in all their devotion, Isa. viii. 17 ?i
Psal. xv. 15. 4 s 2 '
V.
fence,
flight.
The Dove hath no
when molested,
other
but
de-
VI. The Dove thinks not her-
self secure, till she be got into the
rock.
VII. The Dove is a creature
very chaste and true to its mate.
.684 THE CHURCH COMPARED TO A DOVE. [BOOK iv,
METAPHOR. PARALLEL.
IX. The Dove, loves to accompany IX. God's children love communion and fel-
with Doves ; they will gather together lowship one with another, that they may mutually
by great numbers, if they can. be comforted and edified in faith: " They fly
like a cloud, and as Doves to their windows," that
is, to the house or Church of God, Isa. Ix. 8.
X. The Dove mourns when she X. A gracious soul mourns when it hath
hath lost sight of her mate. lost the sight of Jesus Christ : " Thou hidest thy
face and I was troubled," saith David ; " I did
mourn as a Dove," saith Hezekiah, " mine eyes fail with looking up. I shall not see the
Lord in the land of the living," Isa. xxxviii. 11, 14, " They shall be oa the mountains,
like Doves in the vallies, every one mourning for his own iniquity," Ezek. vii. 16.
XL The Dove is a very fruitful XL The Church is also very fruitful to Christ,
creature, having young almost every (1.) In respect of bringing forth children : " This
month in the year. and that man, it shall be said, was born in her,"
Psal. Ixxxvii. 5. (2.) In respect of bringing forth
the fruits of the Spirit, and good works.
XII. Doves love to be by the XII. Christians, or gracious souls, love to be
rivers of water. by the sweet streams of living water ; by that
river that makes glad the city of God, Psal. xlvi.
4. They love to drink of the promises and consolations of the Spirit.
XIII. Doves have feathers of di- XIII. The saints are gloriously adorned with
vers colours, Psal. Ixviii. Lb ; and it the righteousness of Christ, and with the gifts
is observed, when the sun shines, and graces of the Spirit, and when the Sun of
their beauty appears most, as if their Righteousness shines, and sends forth his resplen-
wings were covered with silver, and dent beams and rays upon them, then their graces
their feathers with yellow gold. appear and shine most glorious, Psal. xlv.
XIV. The Dove was appointed by XIV. The godly are required to offer up them-
the Lord under the law for a selves, both body and soul, as an acceptable
sacrifice, and no other bird or fowl sacrifice unto God, Rom. xii. 1 ; and many of them
of heaven but the Dove. And have been commanded, and readily have yielded
hence you read in the Gospel, that themselves up to God, in a way of suffering, for
there were those that sold Doves in Christ's sake ; and none but those who are God's
the temple, which was, as it was own sincere children, are accepted in offering up
thought, to accommodate such as themselves, either in a way of doing or suffer-
came to offer sacrifice, Matt. xxi. ing, Prov. xv. 8.
12.
XV. The Dove is said to be silly, XV. The saints of God are of themselves in
and without heart, wants courage, many things silly and foolish, wanting that heart,
&c., Hos. vii. 11. courage, and magnanimity of spirit, to stand up
for God, his truth, interest, and people, as they
ought to do.
INFERENCES.
I. Is Christ's Church, and so consequently every gracious person, compared to a Dove,
being meek, humble, harmless, chaste, and single-hearted to the Lord Jesus Christ ? &c.
Then we may assure ourselves, that she that delights in prey, rapine, and blood, as doth
the Romish Church, is none of the Dove or Church of Jesus Christ.
II. Are the eyes of a Dove by the rivers of water ? Do they delight in springs,
fountains, and pure rivers ? And in this are they an emblem of the godly, who hate all
filthy, loathsome, and detestable traditions of men, and delight only in the pure, unmixed,
and crystal streams of God's holy institutions ? Then all those, who, like ravens, and
other foul and unclean birds of prey, delight in ditches, and in long standing, stinking
pools of this false church, where they defile themselves in searching for the detestable
carrion of idolatry, are none of Christ's Dove-like people.
III. And let those that are the people of God labour to be like the Dove, who is
neat, and will not defile itself; let them see they keep their hearts chaste to Christ, and
avoid all pollution of sin in their conversation, 2 Cor. vii. 1.
IV. This also may inform the godly that it is no marvel if they be persecuted and
molested by the wicked.
^-1 THE CHURCH COMPARED TO A NATURAL BODY. 685
V And in the midst of all their afflictions, persecutions, and temptation, this ma/
comfort them ; God hath prepared for his poor Doves a strong place of defence and
shelter, viz,, the Eock Christ, whither let us in all times of danger fly by faith and prayer.
THE CHURCH COMPARED TO A NATURAL BODY.
" All baptized into one Body," I Cor. xii. 13.
" Both unto God in one Body" Eph. ii. 16.
For the edifying of the Body of Christ, Eph. iv. 12.
" He is the head of the Body, the Church," 3 $c. " For his body s sake, which is the
Church," Col. i. 18, 24.
THE Body, a-upa, Soma,is frequently put for the Church or people of God, the explica-
tion of which trope is concisely opened in the following parallel.
METAPHOR. PARALLEL.
I. Every natural Body hath a I. So the Church of God hath a Head, viz., the
Head. Lord Jesus Christ : " He," God the Father,
" Hath put all things under his feet, and gave
him to be the Head over all things to the Church, which is his Body, the fulness of him
that filleth all in all," Eph. i. 22. " And he is before all things, and by. him all things
consist. And he is the Head of the Body, the Church," Col. i. 17, 18.
II. The natural body hath many II. The church of Christ consists of divers
members, and though many mem- saints, called the members of his Body : " Now ye
bers, yet all make but one and the ate the Body of Christ, and members in particu-
same body, 1 Cor. xii. 14, 20. lar," 1 Cor. xii. 27, and though many, yet all
make but one and the same mystical Body.
III. In the natural Body are mem- III. So in the Church, the mystical Body of
bers different in strength, useful- Christ, are different members, both with respect
ness, and honour, as arms, legs, to honour and usefulness ; as apostles, prophets.
eyes, feet, hands, fingers, &c. teachers; or, as the apostle John hath it, fathers,
But the weakest, and those that young men, and children. " All are not apostles,
seems least honourable, are very use- all are not prophets, all are not teachers," &c. Eph.
ful, and the body cannot be with- iv. 11, 1 John ii. 13, 14. But yet the weakest and
out them. most feeble saints or members are useful to the
Church. As in the Body natural, though the
eye be of greater use than some other members, yet the eyes, or ministers, who are as
useful as the eyes to the Body, cannot say to the hand, or such to whom God hath given
the riches of this world to distribute unto others, " We have no need of thee ; nor can
the head say to the feet, I have no need of you. Nay, and those members of the Body,
which seem to be more feeble, are necessary," 1 Cor. xii. 20 23.
IV. In the natural Body, if one IV. So in Christ's mystical Body, when one
member suffer, all suffer with it. saint suffereth, all do sympathize and suffer with
him. " If one suffer, all suffer ; and if one mem-
ber be honoured, all the members of the Body rejoice with him," 1 Cor. xii. 26.
V. All the members of the Body V. So in the Church of God, every particular
natural, take care of, and seek the saint doth, and ought always to seek the welfare
good of the whole Body, and of of the whole mystical Body of Christ : " That
each member in particular. there should be no schism in the Body, but that
the members 'should have the same care one of
another," 1 Cor. xii. 25.
VI. All the members of the na- VI. So all the members of the mystical Body re-
tural Body have their nourishment ceive nourishment from Christ, who is the only
from the head. Head thereof ; and from hence the apostle con-
demneth, those false professors, and counterfeit
Christians, who pretended to much piety and religion, but did not receive their doctrine
and principles from Christ, nor were they united unto him by evangelical faith. ' Not
holding the Head, from which all the body by. joints and bands having nourishment minis-
tered, and knit together, increaseth with the increase of God," Col. ii. 18, 19.
686 THE CHURCH COMPARED TO A VINEYARD. [BOOK IV.
METAPHOR. PARALLEL.
VII. In the natural Body, be- VII. So there is a wonderful nearness, and blesg-
twixt the members and the Body ed union between Jesus Christ, and every member
there is a marvellous nearness, or his mystical Body : " For we are members of his
blessed union. body, of Ms flesh, and of his bones," Eph. v. 30.
VIII. The Body naturally in- VIII. So the Church increases in spiritual
creases in strength, bigness, and strength, bigness, and glory. The church is but
beauty ; according to the age of ' small and weak now, in comparison of what she
the Body, is the perfection and ex- shall be, when she is come to her full growth, and
cellency of it. perfect state. There will be a great addition to
the church in the latter day. " The Lord shall
rise upon thee, and his glory shall be seen upon thee ; and the Gentiles shall come to thy
light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see ;
all they gather themselves together, they some unto thee ; thy sons shall come from afar,
and thy daughters shall be nursed at thy side," &c., Isa. Ix. 2 ',), to the end of the chap-
ter, compared with chap. Ixvi. 8 10, where you may read of the multitude that shall
be added to her, and of the abundance of her glory. And as she shall grow in bigness,
so likewise she shall increase in spiritual knowledge, faith, and godliness. " For the earth
shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea,"
Hab. ii. 14. All the officers, and glorious gifts appertaining to them, that are given to the
Church, are " for the perfecting of the saints, for the work of the ministry, for the edify-
ing of the Body of Christ, till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of
Christ," Eph. iv. 11, 12, 13.
INFERENCE S.
I. This clearly shows what infinite benefit the godly receive from Jesus Christ, and
what dependency they have upon him. What can the Body do without the head ?
II. How happy are all true believers ! How near and dear are they to the Lord
Jesus ; What greater union is there, than that between the members and the head ! No
man ever hated his own flesh, but nourisheth and cherisheth it, as the Lord the Church,"
Eph. v. 29.
III. What will become of those evil and wicked men, that seek to destroy the Church
and saints of God ! Do they not herein strive to break Christ's bones, and tear his flesh
in pieces ? What will they do in the day of vengeance, when he comes forth to plead the
controversy of Zion, Isa. Ixiii. 4.
IV. This reproves that Church, that pretends itself to be Christ's Body, and yet slights
and grievously neglects' his members, nay, his most useful members. The Church should
be as careful and tender of her ministers, as the natural body is of its eyes. Shall the
eye suffer, or be in danger of being put out or spoiled, and the hand refuse to relieve and
defend it, when it is in its power ?
THE CHUECH. COMPARED TO A VINEYAKD.
" And the Vineyard which thy right hand hath planted," Psal. Ixxx. 15.
" Now will I sing to my well-beloved, a song of my beloved, touching Ms Vineyard, &c. For
the Vineyard of the Lord of Hosts is the house of Israel, and the men of Judah his
pleasant plant" Isa. v. 1, 7.
A Vineyard, the place where Vines are planted, metaphorically signifieth the Church. The
Church is compared to a Vineyard.
METAPHOR. PARALLEL.
I. The land . that is made into I. So the Church is taken out of the wilder-
a Vineyard, is a piece of ground ness of this world, being separated from all
taken out of a wilderness, or other people, to be a peculiar people to God, 1 Pet. ii.
common ground, designed to that 9. By nature saints were as barren and fruitless
special use. as sinners, Eph. ii. 1, 2.
. II. A Vineyard is fenced or Wall- II. So the Lord's Vineyard hath a wall or
cd in, to secure it from wild beasts, fence about it : saith the Lord, " I will be a wall
BOOK IV.] THE CHURCH COMPARED TO A VINEYARD. 687
METAPHOR. PARALLEL.
and others, who may offend or of fire unto her round about," Isa. v. 2, Zech, ii. 5.
hurt it. "Wlbat use soever a fence is to a house, garden,
or vineyard, the same is God to his people.
1. Every one of his attributes, as we have elsewhere showed you, is a fence or secu-
rity to her ; his power is a fence, his wisdom is a fence, his mercy is a fence, his
special providence is a fence. 2. The holy angels are as a wall or fence to the Church,
and to every particular saint ; they were as a wall of safety to the prophet, 2 Kings vi.
15, 16. 3. There is about the Church the fence or wall of ordinances, Church-govern-
ment, and discipline. The reason why God makes a wall about his people, is opened
under the metaphor, God a Husband-man ; Psal. xxxiv. 7 ; also the nature and strength of
it, to which we refer you.
Quest. Perhaps some may enquire, how much ground doth this hedge or wall take in ?
Answ. 1. It taketh in all the bodies of God's people ; no disease, sickness, or affliction
whatsoever can come upon those that truly fear and serve the Almighty, but what he
lets in. This appears in the case of Job : and by what David saith, " My life is in thy
hand," &c.
2. This wall comprehends more especially the souls of saints ; no temptation, persecu-
tion, or trial, can come upon them, but what God lets in. His special eye, care, pro-
tection, and divine providence is so over them, that not a hair of their heads shall fall to
the ground without his notice ; that is, he hath interested himself in all the concernments
of his children, yea, even in the smallest matters, 1 Cor. x. 13, Matthew x. 30, Luke
xxi. 18.
3. This wall takes in their houses, and all they have : " Hast thou not made a hedge
about him, and about his house, and about all that he hath, on every side," Job i. 10.
The devil could not touch any of Job's sheep, oxen, or asses, until God opened the
door for him ; much less his sons, daughters, body and life. " Suffer us," said the
unclean spirits to Christ, "to go into the herd of swine." They could not destroy those
swine, before permitted or suffered by the Almighty.
HI. A Vineyard is planted ; the III. So the Church is planted by the Lord, and
choice things that grow there come every goodly plant that grows therein. Hence
not up of themselves. God the Father is called an Husbandman. " The
men of Israel are called his pleasant plants," John
xv. 1, Isa. v. 7.
IV. A Vineyard is digged up, IV. The Church, of God and every gracious
and well-manured, before it be soul, may be said to be digged, or the fallow
planted ; which is not done without ground of their hearts by powerful conviction
much pains. broken up, and thereby prepared to receive the
good seed, or to have a principle of grace planted
in their hearts, Hos. x. 12.
V. A Vineyard hath many vines V. So in the universal Church are many parti-
planted in it, and not only so, but cular congregations or communities of Christians,
also fig-trees, pomegranates, and who are as so many choice Vines in God's sight ;
other excellent fruit-trees, Luke xiii. it also abounds with plants, some fruitful, and
6, Cant. vi. 11, and vii. 12. some barren, as is signified by our Saviour. " He
spake also this parable : A certain man had a fig-
tree planted in his Vineyard, and he came and- sought fruit thereon, and found none," Luke
xiii. 6.
VI. A Vineyard needs much VI. So the Church of God must have much
pruning and watering ; the stones pains taken with it, or it will soon decay ; there
also must be gathered out of it : is need of pruning, and cutting off superfluous
hence there .are Vine-dressers ap- branches, and gathering out other things that of-
pointed to look after it. fend : hence God hath appointed his faithful
ministers, who are " workers together with him,"
2 Cor. vi. 1, to take the care and charge of it. Hence Paul saith, " I have planted, and
Apollos watered," 1 Cor. iii. 6.
VII. Vineyards are wont to VII. So the Church of God is often vexed,
be hurt by foxes, by the wild .and greatly hurt by foxes, namely by false teach-
688 THE CHURCH COMPARED TO A VINEYARD. {[BOOK IV,
boar, and other , evil beaats ; it ers, who for their subtilty and cruelty are called
hath many enemies. foxes. By "little foxes," Cant. ii. 15, some under-
stand such as seem devout, and very humble, and
yet preach hurtful and poisonous doctrine, yea, bring in damnable heresies, which greatly
tend to the spoiling of God's vineyard, 2 Pet. ii. 2, 3. And then the Church is greatly
annoyed also by the wild boar, as David shows, " The boar of the wood doth waste it,
and the wild beasts of the field devour it, Psal. Ixxx. 13, by which are meant the cruel
enemies the Church met with in those days : like as in these latter times, she hath the Pope,
who may fitly be compared to a wild boar; and the bloody Papists to ravenous beasts,
beasts of prey, such as continually delight in blood and rapine, and to tear the Lambs out
of Christ's fold, or destroy the precious bunches of the tender grapes.
VIII. A Vneyard is continual- "VIII. So God is -said to watch over his people.
ly watched over, lest any thing " In that day sing unto her : a Vineyard of red
should annoy or hurt it. wine ; I the Lord do keep it every moment, lest
any hurt it, I will keep it night and day," Isa.
xxvii. 2, 3.
IX. Many that are idle are called IX. So God calls men into his spiritual Vine-
into a Vineyard to work. yard, to labour therein, with the promise of re-
ward. " The kingdom of heaven is like unto a
man that is an householder, which went out early in the morning to hire labourers into his
Vineyard : and when he had agreed with the labourers for a penny a day, he sent them
into the Vineyard. And he went out, and saw others standing in the market-place," &c.
Matt. xx. 18.
X. He that is employed to plant X. So those whom God employs as planters
and dress a Vineyard, or is a faith- and Vine-dressers in his spiritual Vineyard, ought
ful labourer therein, is allowed to eat of the fruit thereof, viz., have a sufficient
to eat of the fruit thereof, besides maintenance allowed them. "Who planteth a Vine-
Ms reward at night. yard, and eateth not of the fruit thereof? or who
feedeth a flock, and eateth not of the milk of the
flock? even so the Lord hath ordained, that they who preach the Gospel, should live of
the Gospel," 1 Cor. ix. 7.
XI. It is expected by the owner XI. So after God had bestowed much pains
of a Vineyard, that after much and cost on a people, as he did on Israel, "What
cost and pains is bestowed upon could have been done more to my Vineyard that
it, it should bring forth much I have done in it?" he expects fruit: "And he looked
fruit. that it should bring forth grapes, and it brought
wild grapes," Isa. v. 4.
XTI. A Vineyard, having had XII. So when a people have had much cost
great labour and cost bestowed and pains bestowed upon them by the Lord, and
upon it, and not yielding fruit yet they remain barren and unfruitful, walking
answerable to the charge, greatly like men, and bringing forth sour grapes, grapes
grieves and troubles the owner, of Sodom, rather than good fruit, he is greatly
causing him to lay it desolate, and offended and grieved thereat, and many times
care no more for it. dealeth by that people, Church, or nation, as
he threatened to deal by Israel of old. " I will
take away the hedge thereof, and it shall be eaten up ; and break down the wall thereof,
and it shall be trodden down: and 1 will lay it waste, it shall not be pruned nor
digged, but there shall come up briars and thorns ; I will cause the rain to rain upon
it no more," &c. Isa. v. 3 7. " Therefore I say unto you, the kingdom of God shall be
taken from you, and given to a nation bringing forth the fruits thereof," Matt. xxi. 43.
Which of all judgments is the most severe? God deliver his Church in England from _so
sore a stroke.
INFERENCES.
I. THIS may teach the Church and people of God to take heed they answer the pains
and cost God hath been at with them. It is not a little, but much fruit that God expects
from us; and not only grapes, but good grapes, sweet grapes, viz., fruits of righteousness,
James iii. 18, Rom. v. 17.
. II. And let all the plants in this spiritual Vineyard see to it, that they be plants of God's
own planting ; for if they be not, they shall be plucked up 3 Matt. xv. 13.
BOOK IV.] THE CHURCH COMPAKED TO A WIFE. 689
HI And let those that his own right-hand hath planted, see also that they be well
rooted. 1. A Tree not well rooted bears but little fruit. 2. A Tree not well rooted
is subject to be shaken and blown down. 3. A tree not well rooted is in danger of being
plucked up.
1. Labour to be rooted in all the essentials of true religion.
2. And in all the principles of instituted worship.
3. And in all the graces of the Holy Spirit, in faith, love, &c., Ephes. iii. 17.
TV. It may also be of use to encourage and comfort the Church of God, whilst it re-
mains fruitful to him. How safe and secure is that vineyard, that God hath so gloriously
walled in on every side ! In vain are all the strivings and strength of bloody Eome : if
God open not the c'oor for them, they can never prevail against us.
V. It also may be for reproof to loose and slothful professors ; O what danger do their
sins expose God's Church to !
THE CHURCH COMPARED TO A VIRGIN.
" I have espoused you to one Husband, that I may present you as a chaste Virginia Christ"'
2 Cor. xi. 2.
A chaste Virgin. This simile alludes to the legal type of the High-priest, who might
marry none but a Virgin, Lev. xxi. 15.
Note. The Church, or a gracious soul, is by the apostle compared to an espoused Vir-
gin : " I have espoused you," i. e. I have been an instrument or spokesman in the hand of
my blessed Lord and Master herein.
SIMILE. PAKALLEL.
I. A Virgin is a person that is I. The Church of God and every sincere Chris-
not denied, one that hath been tian, is kept pure from idolatry, viz., the inor-
kept pure from fornication and un- dinate love of the world, and all antichristian
cleanness. worship. Hence the forty-four thousand upon
mount Sion are said to be Virgins ; " Those are
they which were not defiled with women," that is, with the mother of harlots, mystical
Babylon, nor with any of her daughters ; for they are Virgins, that is, true and chaste to
Christ. Rev. xiv. 4.
H. A chaste Virgin, that is II. So the Church, and each sincere Chris-
espoused to an husband, is greatly tian, is dearly beloved by the Lord, who is said to
beloved by him. rejoice over his people, " as a young man rejoiceth
over his bride," Isa. Ixii. 4, 5.
III. A Virgin espoused to an III. So the Church longeth for the return of
husband, longeth for the wedding- the Bridegroom, when Christ will take her to him-
day. self. " The marriage of the Lamb is come," &c.,
Cant. viii. 14, Rev. xix. 7, 8.
IV. A Virgin espoused, greatly IV. So all sincere souls wonderfully prize every
prizes every kind token of love precious token of Christ's special favour to them,
from her friend, and delights to " Let him kiss me with the kisses of his mouth,
hear from him. for his love is better than wine," Cant. i. 2.
V. A Virgin espoused is a man's V. So is the Church the wife of Christ,
wife.
THE CHURCH COMPARED TO A WIFE.
" Thy Maker is thy Husband," Isa. liv. 5.
" / will show ihee the Bride, the Lamb's wife" Rev. xxi. 9.
By the metaphor, espousals, which is the most pleasant metaphor of all, the spiri-
tual union between Christ and the Church is expressed, Hos. ii. 19, 20. From tha
names of husband and Wife, metaphors also are taken, Isa. liv. 5, where God calls him-
4 T
686 THE CHURCH COMPARED TO A VINEYARD. [BOOK IV.
METAPHOR. PARALLEL.
VII. In the natural Body, be- VII. So there is a wonderful nearness, and bless-
twixt the members and the Body ed union between Jesus Christ, and every member
there is a marvellous nearness, or his mystical Body : " For we are members of his
blessed union. body, of his flesh, and of his bones," Eph. v. 30.
VIII. The Body naturally in- VIII. So the Church increases in spiritual
creases in strength, bigness, and strength, bigness, and glory. The church is but
beauty; according to the age of small and weak now, in comparison of what she
the Body, is the perfection and ex- shall be, when she is come to her full growth, and
cellency of it. perfect state. There will be a great addition to
the church in the latter day. " The Lord shall
rise upon thee, and his glory shall be seen upon thee ; and the Gentiles shall come to thy
light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see ;
all they gather themselves together, they eome unto thee ; thy sons shall come from afar,
and thy daughters shall be nursed at thy side," &c., Isa. Ix. 2 '.), to the end of the chap-
ter, compared with chap. Ixvi. 8 10, where you may read of the multitude that shall
be added to her, and of the abundance of her glory. And as she shall grow in bigness,
so likewise she shall increase in spiritual knowledge, faith, and godliness. " For the earth
shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea,"
Hab. ii. 14. All the officers, and glorious gifts appertaining to them, that are given to the
Church, are " for the perfecting of the saints, for the work of the ministry, for the edify-
ing of the Body of Christ, till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of
Christ," Eph. iv. 11, 12, 13.
INFERENCES.
I. This clearly shows what infinite benefit the godly receive from Jesus Christ, and
what dependency they have upon him. What can the Body do without the head ?
II. How happy are all true believers ! How near and dear are they to the Lord
Jesus ; What greater union is there, than that between the members and the head ! No
man ever hated his own flesh, but nourisheth and cherisheth it, as the Lord the Church,"
Eph. v. 29.
III. What will become of those evil and wicked men, that seek to destroy the Church
and saints of God ! Do they not herein strive to break Christ's bones, and tear his flesh
in pieces ? What will they do in the day of vengeance, when he conies forth to plead the
controversy of Zion, Isa. Ixiii. 4.
IV. This reproves that Church, that pretends itself to be Christ's Body, and yet slights
and grievously neglects his members, hay, his most useful members. The Church should
be as careful and tender of her ministers, as the natural body is of its eyes.. Shall the
eye suffer, or be in danger of being put out or spoiled, and the hand refuse to relieve and
defend it, when it is in its power ?
THE CHURCH COMPARED TO A VINEYARD.
" And the Vineyard which thy right hand hath planted" Psal. Ixxx. 15.
" Now will I sing to my well-beloved, a song of my beloved, touching his Vineyard, &c. For
the Vineyard of the Lord of Hosts is the house of Israel, and the men of Judah his
pleasant plant" isa. v. 1, 7.
A Vineyard, the place where Vines arc planted, metaphorically sigiiificth the Church. The
Church la compared to a Vineyard.
METAJ'irOH. PARALLEL.
L The laud that in made into I. So the Church is taken out of the wilder-
a Vineyard, iu a piece of ground ness of this world, being separated from all
taken out of u wildernesH, or other people, to bo a peculiar people to God, 1 Pet. ii.
common ground, designed to that 9. By nature Btiintu were uu barren and fruitless
|)oc'tttl u. w sinners, Kph. ii. 1, 2.
JI. A Vineyard IN fenced or Wall- IJ. Ho the Lord's Vineyard hath a wall cu-
rd in, to (secure it from wild beasts, fence about it ; uaith the Lord, " I will be a wall
BOOK IV.] THE CHURCH COMPARED TO A VINEYARD. 687
METAPHOR. PARALLEL.
and others, who may offend or of fire unto her round about," Isa. v. 2, Zech, ii. 5.
hurt it. What use soever a fence is to a house, garden,
or vineyard, the same is God to his people.
1. Every one of his attributes, as we have elsewhere showed you, is a fence or secu-
rity to her; his power is a fence, his wisdom is a fence, his mercy is a fence, his
special providence is a fence. 2. The holy angels are as a wall or fence to the Church,
and to every particular saint ; they were as a wall of safety to the prophet, 2 Kings vi.
15, 16. 3. There is about the Church the fence or wall of ordinances, Church-govern-
ment, and discipline. The reason why God makes a wall about his people, is opened
under the metaphor, God a Husband-man ; Psal. xxxiv. 7 ; also the nature and strength of
it, to which we refer you.
Quest. Perhaps some may enquire, how much ground doth this hedge or wall take in ?
Answ. 1. It taketh in all the bodies of God's people ; no disease, sickness, or affliction
whatsoever can come upon those that truly fear and serve the Almighty, but what he
lets in. This appears in the case of Job : and by what David saith, " My life is in thy
hand," &c.
2. This wall comprehends more especially the souls of saints ; no temptation, persecu-
tion, or trial, can come upon them, but what God lets in. His special eye, care, pro-
tection, and divine providence is so over them, that not a hair of their heads shall fall to
the ground without his notice ; that is, he hath interested himself in all the concernments
of his children, yea, even in the smallest matters, 1 Cor. x. 13, Matthew x. 30, Luke
xxi. 18.
3. This wall takes in their houses, and all they have : " Hast thou not made a hedge
about him, and about his house, and about all that he hath, on every side," Job i. 10.
The devil could not touch any of Job's sheep, oxen, or asses, until God opened the
door for him ; much less his sons, daughters, body and life. " Suffer us," said the
unclean spirits to Christ, "to go into the herd of swine." They could not destroy those
swine, before permitted or suffered by the Almighty.
III. A Vineyard is planted ; the III. So the Church is planted by the Lord, and
choice things that grow there come every goodly plant that grows therein. Hence
not up of themselves. God the Father is called an Husbandman. " The
men of Israel are called his pleasant plants," John
xv. 1, Isa. v. 7.
IV. A Vineyard is digged up, IV. The Church, of God and every gracious
and well-manured, before it be soul, may be said to be digged, or the fallow
planted ; which is not done without ground of their hearts by powerful conviction
much pains. broken up, and thereby prepared to receive the
good seed, or to have a principle of grace planted
in then: hearts, Hos. x. 12.
V. A Vineyard hath many vines V. So in the universal Church are many parti-
planted in it, and not only so, but cular congregations or communities of Christians,
also fig-trees, pomegranates, and who are as so many choice Vines in God's sight ;
other excellent fruit-trees, Luke xiii. it also abounds with plants, some fruitful, and
6, Cant. vi. 11, and vii. 12. some barren, as is signified by our Saviour. " He
spake also this parable : A certain man had a fig-
tree planted in his Vineyard, and he came and- sought fruit thereon, and found none," Luke
xiii. 6.
VI. A Vineyard needs much VI. So the Church of God must have much
pruning and watering ; the stones pains taken with it, or it will soon decay ; there
also must be gathered out of it: is need of pruning, and cutting off superfluous
hence there .are Vine-dressers ap- branches, and gathering out other things that of-
pointed to look after it. fend : hence God hath appointed his faithful
ministers, who are " workers together with him,"
2 Cor. vi. 1, to take the care and charge of it. Hence Paul saith, " I have planted, and
Apollos watered," 1 Cor. iii. 6.
VII. Vineyards are wont to VII. So the Church of God is often vexed,
be hurt by foxes, by the wild and greatly hurt by foxes, namely by false teach-
658 THE CHURCH COMPARED TO A VINEYARD. [BOOK IV.
boar, and other evil beasts ; it ers, who for their subtilty and cruelty are called
hath many enemies. foxes. By "little foxes," Cant. ii. 15, some under-
stand such as seem devout, and very humble, and
yet preach hurtful and poisonous doctrine, yea, bring in damnable heresies, which greatly
tend to the spoiling of God's vineyard, 2 Pet. ii. 2, 3. And then the Church is greatly
annoyed also by the wild boar, as David shows, " The boar of the wood doth waste it,
and the wild beasts of the field devour it, Psal. Ixxx. 13, by which are meant the cruel
enemies the Church met with in those days : like as in these latter times, she hath the Pope,,
who may fitly be compared to a wild boar; and the bloody Papists to ravenous beasts,
beasts of prey, such as continually delight in blood and rapine, and to tear the Lambs out
of Christ's fold, or destroy the precious bunches of the tender grapes.
VIII. A Vneyard is continual- "VIII. So God is said to watch over his people.
ly watched over, lest any thing " In that clay sing unto her : a Vineyard of red
should annoy or hurt it. wine ; I the Lord do keep it every moment, lest
any hurt it, I will keep it night and day," Isa.
xxvii. 2, 3.
IX. Many that are idle are called IX. So God calls men into his spiritual Vine-
into a Vineyard to work. yard, to labour therein, with the promise of re-
ward. " The kingdom of heaven is like unto a
man that is an householder, which went out early in the morning to hire labourers into his
Vineyard : and when he had agreed with the labourers for a penny a day, he sent them
into the Vineyard. And he went out, and saw others standing in the market-place," &c.
Matt. xx. 18.
X. He that is employed to plant X. So those whom God employs as planters
and dress a Vineyard, or is a faith- and Vine-dressers in his spiritual Vineyard, ought
ful labourer therein, is allowed to eat of the fruit thereof, viz., have a sufficient
to eat of the fruit thereof, besides maintenance allowed them. "Who planteth a Vine-
Ms reward at night. yard, and eateth not of the fruit thereof ? or who
feedeth a flock, and eateth not of the milk of the
flock? even so the Lord hath ordained, that they who preach the Gospel, should live of
the Gospel," 1 Cor. ix. 7.
XI. It is expected by the owner XL So after God had bestowed much pains
of a Vineyard, that after much and cost on a people, as he did on Israel, "What
cost and pains is bestowed upon could have been done more to my Vineyard that
it, it should bring forth much I have done in it?" he expects fruit: "And he looked
fruit. that it should bring forth grapes, and it brought
wild grapes," Isa. v. 4.
XII. A Vineyard, having had XII. So when a people have had much cost
great labour and cost bestowed and pains bestowed upon them by the. .Lord, and
upon it, and not yielding fruit yet they remain barren and unfruitful, walking
answerable to the charge, greatly like men, and bringing forth sour grapes, grapes
grieves and troubles the owner, of Sodom, rather than good fruit, he is greatly
causing him to lay it desolate, and offended and grieved thereat, and many times
care no more for it. dealeth by that people, Church, or nation, as
he threatened to deal by Israel of old. " I will
take away the hedge thereof, and it shall be eaten up ; and break down the wall thereof,
and it shall be trodden down: and 1 will lay it waste, it shall not be pruned nor
digged, but there shall come up briars and thorns ; I will cause the rain to rain upon
it no more," &c. Isa. v. 3 7. " Therefore I say unto you, the kingdom of God shall be
taken from you, and given to a nation bringing forth the fruits thereof," Matt. xxi. 43.
Which of all judgments is the most severe ? God deliver his Church in England from _so
sore a stroke.
INFERENCE S.
I. THIS may teach the Church and people of God to take heed they answer the pains
and cost God hath been at with them. It is not a little, but much fruit that God expects
from us; and not only grapes, but good grapes, sweet grapes, viz., fruits of righteousness,
James jii. 18, Kom. v. 17.
. H. And let all the plants in this spiritual Vineyard see to it, that they be plants of God's
own planting ; for if they be not, they shall be plucked up, Matt. xv. 13.
BOOK IV,] THE CHURCH COMPARED TO A WIFE. 689
III And let those that his own right-hand hath planted, see also that they be well
rooted. 1. A Tree not -well rooted bears but little fruit. 2. A Tree not well rooted
is subject to be shaken and blown down. '6. A tree not well rooted is in danger of being
plucked up.
1. Labour to be rooted in all the essentials of true religion.
2. And in all the principles of instituted worship.
3. And in all the graces of the Holy Spirit, in faith, love, &c., Ephes. iii. 17.
IV. It may also be of use to encourage and comfort the Church of God, whilst it re-
mains fruitful to him. How safe and secure is that vineyard, that God hath so gloriously
walled in on every side ! In vain are all the strivings and strength of bloody Rome : if
God open not the oloor for them, they can never prevail against us.
V. It also may be for reproof to loose and slothful professors ; O what danger do their
sins expose God's Church to !
THE CHURCH COMPARED TO A VIRGIN.
" / have espoused you to one Husband, that I may present you as a chaste Virgin to Christ"
2 Cor. xi. 2.
A chaste Virgin. This simile alludes to the legal type of the High-priest, who might
marry none but a Virgin, Lev. xxi. 15.
Note. The Church, or a gracious soul, is by the apostle compared to an espoused Vir-
gin : " I have espoused you," L e. I have been an instrument or spokesman in the hand of
my blessed Lord and Master herein.
SIMILE. PARALLEL.
I. A Virgin is a person that is I. The Church of God and every sincere Chris-
not denied, one that hath been tian, is kept pure from idolatry, viz., the inor-
kept pure from fornication and un- dinate love of the world, and all autichristian
cleanness, worship. Hence the forty-four thousand upon
mount Sion are said to be Virgins ; " Those are
they which were not denied with women," that is, with the mother oi harlots, mystical
Babylon, nor with, any of her daughters ; for they are Virgins, that is, true and chaste to
Christ. Rev. xiv. 4.
H. A chaste Virgin, that is II. So the Church, and each sincere Chris-
espoused to an husband, is greatly tian, is dearly beloved by the Lord, who is said to
beloved by him. rejoice over his people, " as a young man rejoiceth
over his bride," Isa. Ixii. 4, 5.
III. A Virgin espoused to an III. So the Church longeth for the return of
husband, longeth for the wedding- the Bridegroom, when Christ will take her to him-
day. self. " The marriage of the Lamb is come," &c.,
Cant. viii. 14, Rev. xix. 7, 8.
IV. A Virgin espoused, greatly IV. So all sincere souls wonderfully prize every
prizes every kind token of love precious token of Christ's special favour to them,
from her friend, and delights to " Let him kiss me with the kisses of his mouth,
hear from Mm. for his love is better than wine," Cant. i. 2.
V. A Virgin espoused is a man's V. So is the Church the wife of Christ,
wife.
THE CHURCH COMPARED TO A WIEE.
" Thy Maker is thy Husband" Isa. liv. 5. '
" / will show thee the Bride, the Lamb's wife," Rev. xxi. 9.
By the metaphor, espousals, which is the most pleasant metaphor of all, the spiri-
tual union between Christ and the Church is expressed, Hos. ii. 19, 20. From the
names of husband and Wife, metaphors also are taken, Isa. liv. 5, where God calls him-
4 T
690 THE CHUHCH COMPAEEI) TO A WIFE. [BOOK IV.
self toa, the husband of the Church, and hence Zion is said to be ntoa, Beulah, that is
married, Isa. hdi. 4, 5.
Note, The Church of Christ is the Wife of Christ.
METAPHOR. PARALLEL.
I. A Wife is one who hath made a I. So the Church, and every true Christian, hath
solemn contract with, and is married made a solemn contract or covenant with, and is
to an husband, marrieu to the Lord Jesus, Rom. vii. 1- 4.
II. A. woman that entereth into II. So a gracious soul in this spiritual marriage
a marriage -relation with an hus- gives itself to Christ, and Christ gives himself to-
band, gives herself wholly to him. the soul. I will be thine, saith Christ, to love
The husband gives himself to her, thee, thine to save thee, thine to crown thee, and
and she by way of return gives her- make thee happy ; I, with all my riches, and rich
self unto him ; they consent to take treasures of grace and glory, will be fully thine,
each other. and for ever thine. And on the other hand, the
soul by way of return gives itself unto Christ : I
will be thine, saith every sincere convert, I will be for thee, and not for another. Hence
it is said, " They gave themselves to the Lord," 2 Cor. viii. 5. Blessed Jesus, saith the
soul, such as I am and have, I give to thee ; I am poor sorry piece, infinitely unworthy
to wash the feet of the servants of my Lord, how undeserving then of thy acceptation !
My best is too bad, my all is too little for thee : but since it is thy pleasure to accept of
such a gift, I do with my whole soul give myself, my strength, my time, my talents, and
all I have, am, or can do, for the glory of thy holy name.
III. A faithful Wife, in marry- III. So all true Christians renounce sin, self,
ing herself to one husband, renounc- and the law in point of justification, and all lo-
eth all other men, and keeps herself vers whatsoever, and keep themselves chaste and
chaste and faithful to him. faithful to Christ. "Wherefore brethren, ye also
are become dead to the law by the body of Christ,
that ye should be married to another, even to him who is risen from the dead, that we
should bring forth fruit unto God," Eom. vii. 4.
IV. The Wife obeyeth and re- IV. So the church obeys and reverences the
verenceth her husband ; as Sarah, Lord Jesus Christ, and owns him to be her Lord,
who called her husband lord.
V. A faithful Wife strives to V. So the Church, and each true Christian,
please her husband, " But she that strives to please the Lord Jesus, " That ye may
is married, careth how she may walk worthy of the Lord in all well- pleasing, being
please her husband, " 1 Cor. vii. 34. fruitful in every good work," Col. i. 10.
VI. A Wife by marrying an VI. So the soul by marrying of Christ, is in-
husband is interested in his estate, terested into all Christ's riches ; he hath a sure, a
and hath a legal right to what is new covenant-right to whatsoever Christ hath ;
his. the riches both of grace and glory are become
his hereby.
VII. A Wife, by marrying an VII. So the Church, and each true Christian,
husband, is brought into a near be entering into a marriage relation with the Lord
union and communion with Mm : Jesus, is brought into a very near union and con-
" They are no more twain, but one junction with him. " For this cause shall a man
flesh," Matt. xix. 6 leave father and. mother, and shall join unto his
wife, and they two shall be one flesh. This is a
great mystery, but I speak concerning Christ and the Church," Ephes. v. 3 1 . Hence the
apostle saith, " He that is joined to the Lord is one Spirit," 1 Cor. vi. 17. This is a most
blessed union, a full union, a lasting union ; (1.) a full union. The whole person of Christ
is joined to the whole person of a believer, and the whole person of a believer is joined to
the whole person of Christ. Not only Christ's human nature is joined to a believer, but
his divine nature also ; and so not only the body of a believer is joined to Christ, but his
soul is joined also. This may administer much consolation to dying saints : the body as
well as the soul, is the Lord's, and therefore shall not be lost, he will raise it up at the
last day. From hence Christ sympathized with his people, he feels and is sensible of all
their sorrows, he looks upon their sufferings as his sufferings. " I was an hungered, and
ye gave me no meat ; I was thirsty, and ye gave me no drink ; naked, and ye clothed me
not : sick, and in prison, and ye visited me not," Matt. xxv. 35, 36. " In all their afflic-
tions he was afflicted, Isa. Ixiii. 9.
BOOK IV.]
THE CHURCH COMPARED TO A WIFE.
691
VIII. A Wife, by marriage-
relation, is taken up with, much
sweet peace, joy, and complacency,
in that estate. Her husband
is better to her than ten sons, as
Elkanah said to Hannah. It is a
relation made up of love and
delight.
VIII. The Church and every true believer, by
being espoused and married to Christ, the Lord
Jesus, hath a near, a dear, a strong, and most inti-
mate affection towards him. A saint is filled with
most sweet peace, joy, and delight, and takes most
precious complacency in Christ ; he is more
than father, mother, sons, or daughters. " He is
fairer than the sons of men." " The chiefest of ten
thousand." " Whom have I in heaven but thee ?
And there is none on earth that I desire besides thee." " Thou hast ravished my heart,
(saith Christ,) my sister, my spouse. How fair and pleasant art thou, love, for delight !
Turn away thine eyes, for they have overcome me." " He shall rest in his love." And
on the other hand, what saith the Spouse, the Wife of Christ ? " I sat down under his sha-
dow with great delight, and his fruit was sweet unto my taste." " He is altogether love-
ly." " Stay me with flagons, comfort me with apples ; for I am sick of love." Psal. xlv. 2,
Cant. v. 10, Psal. Ixxiii. '25, Zeph. iii. 17, Cant. v. 16. The saints, saith one, are called
Christ's Spouse, because of the unparalleled love that is between them ; and, saith another,
Christ calls himself our bridegroom, that he might insinuate the greatness of his love,
which decays not with time ; and he calls us his spouse, not his Wife, noting, that our
love to him should be always new, always lively and vigorous.
IX. A tender and dear wife is IX. So a gracious soul, if Christ be offended, and
greatly troubled when her hus- withdraw from him, is greatly cast down and
grieved. " Thou hidest thy face, and I was troubled ;
I opened to my beloved, but my deloved had with-
drawn himself, and was gone. My soul failed when
he spake ; I sought him, but I could not find him ;
formerly, and all things right between I called him, but he gave me no answer," Cant. v.
them. 6. "Where is the soundings of thy bowels, and thy
mercy towards me ? Are they restrained ?" " Be-
not wroth very sore, Lord, neither remember our iniquity for ever ; behold, we beseech
thee, we are thy people," Isa. Ixiii. 15, and Ixiv. 9.
%rf / .
band seems to be offended and angry
with her, and strives to pacify him
again, and is never at rest or peace,
until she find his love towards her as
X. The Wife, by her marriage
with her husband, is delivered from
arrests for debts; no sooner is she
married, but her husband is liable to
that danger, it falls upon him, he
must see to satisfy and pay what she
owed.
XI. The wife that is married
to a prince, or mighty potentate, is
thereby greatly exalted, or raised to
honour, becomes a queen the same
day the marriage is consummated, and
hath the attendance of his servants.
XII. The Wife that is married
to a rich and godly husband, is
thereby freed from much care and
trouble ; for he provideth for her,
and manageth all her concerns. It
be true, although every husband be
bound by the law of that relation to
provide for his Wife, and free her
from care as much as he can ; yet
some are poor, and unable to do it,
and hence the Wife is involved in
as much care and trouble as he.
X. So in like manner, no sooner is a soul espoused
or married to Christ, but all his debts to law and
justice fall upon Christ, and he pays all ; he stands
between wrath and us, justice and us ; he keeps off
all danger or arrests, and fear of imprisonment ; he
hath riches enough. All is cleared the day the
soul closes in with him, though whole mountains
of guilt were upon us before.
XI. So the Church being married to Christ, the
Lord Jesus, the Prince of heaven and earth, is
raised to the greatest honour imaginable ; she is
made hereby a princess, and hence called a queen.
" On thy right hand did stand the queen, in gold of
Ophir," Psal. xlv. 9. The saints also have the
attendance of Christ's servants, the holy angels.
" They are sent forth to minister to them that are
heirs of eternal life," Heb. i. 14.
XII. Christ frees his people from all inordi-
nate and unnecessary care. " Cast all your care
upon him, for he careth for you," 1 Pet. v. 7. He
manageth all our concerns in heaven, always ap-
pearing before God for us. " We have an Advo-
cate with the Father, Jesus Christ the righteous," I
John ii. 1, and he manageth all our affairs on earth,
in a way of grace, and divine Providence ; works
all our works in us, and for us, Isa. xxvii. 12.
He gives and loves, saves and feeds us, and will
never leave us, till he hath brought us to heaven.
" He became poor,(but we were no losers thereby,)
for by his poverty we are made rich," '2 Cor. viii. 9.
4x2
692 TSK CHURCH COMPARED TO A WIFE. [BOOK IV.
XIII. A Wife brings forth chil- XIII. So the Church isfruitful to Christ, bringing
dren, and is many times very fruit- forth many sons and daughters to him, whom she
ful to her husband; and when she takes care of, feeds, and nurseth, as the mother does
hath brought them forth, takes her children. " For thus saith the Lord, Behold,
care of them, feeds and nurseth I will extend peace to her like a river, and the glory
them. of the Gentiles like a flowing stream. Then shall
ye suck, ye shall be borne upon her sides, an d dandled
upon her knees, as one whom his mother comforteth," &c. See Mother. Isa. Ixvi. 12; 13.
XIV. A Wife hath the privilege XIV. "So the secrets of the Lord are with them
to know her husband's mind; for that fear him, and he will show them his covenant,"
many things which are kept secret Psal.xxv. 14. "Eye hath not seen, nor ear heard,
from others, are made known to the nor hath it entered into the heart of men to conceive,
"Wife. the things which God hath prepared for them that
love him. But God hath revealed them to us by his
Spirit," 1 Cor. ii. 9, 10.
METAPHOR. DISPARITY.
A Wife may soon lose her husband ; But the Church cannot lose her Husband. Christ
death, we see, many times takes him " dieth no more," Kom. vi. 9. He is immortal,
away, and she is thereby made a Rev. i. 18, and therefore she can never be a widow,
widow, and her children father- nor her children fatherless. " I will not leave you
less. comfortless," the word is orphans, John xiv. 18.
He is an everlasting Husband.
INFERENCES.
I. Stand and wonder ! Doth Christ espouse and take to wife such a poor and contem-
ptible creature as mankind ! What disproportion is there between a king and a beggar, be-
tween an ant and an angel ? A far greater disproportion there is between Jesus Christ
and sinners. He is high and great ; but we are base and vile. He is blessed and glorious ;
we are wretched and miserable. He is a mighty King, King of kings ; and we poor
slaves and vassals, yea, the worst of vassals and slaves to sin and Satan.
II. From hence you may perceive the unspeakable nearness there is between Christ and
his people ; can there be a sweeter and more glorious union than this ! If we consider the
properties of it, it is a spiritual, a real, an operative, an enriching, an intimate, an indisso-
luble union, to be bone of his bone, and flesh of his flesh. What can any soul desire more ?
What greater happiness, what more glorious, saith one of the ancients, than this union ?
IH. What doctrine can yield greater comfort to believers, who are thus happily
espoused and married to Jesus Christ ! We say, such and such are well disposed of, happily
married ; soul, how well art thou disposed of! What ! married to Christ, to the Son of
God, to the King of heaven and earth !
IV. This may show the saints their duty, and put them in mind of their covenant.
Soul, thou hast vowed, and canst not go back.
V. And may be of use, especially to all that stand related as husband and wife in the
Church, for husbands to make Christ their pattern in their carriage and deportment to-
wards their Wives ; and likewise Wives to make the church their example in their be-
haviour towards their husbands, as the apostle giveth direction, Eph. v. 21, 33.
VI. Lastly ; What terror doth this speak to the enemies of the church ! If the church
be the wife of Christ, what will they do that so much abuse her, and continually seek her
life ? Let them know, he will appear in wrath and vengeance to save and deliver her,
and will tear them in pieces in a short time.
BOOK IV.] THE CHURCH COMPARED TO A BUSH ON FIRE. 693
THE CHURCH COMPARED TO A BUSH ON FIRE.
'* And the angel of the Lord appeared unto him in aflame of fire out of the midst of a Bush ;
and he looked, and behold, the Bush burned, and was not consumed" Exod. iii. 2.
ACCORDING to Ainsworth, and divers other expositors, by the Bush is meant the
Church of God in great affliction, the severe trials of God's people heing often
set forth in the holy scriptures hy Fire, hy a flame of Fire, and sometimes by a smoking
furnace ;' as in Abraham's vision, Gen. xv. 17, " And behold a smoking furnace, and
a burning lamp, that passed between the pieces." By the smoking furnace was signified
to Abraham, Israel's great affliction in Egypt ; and by the lamp, the law of God that
afterwards was given ; or, as some understand it, the lamp of deliverance, or that salva-
tion God would work, for them, &c., for that the salvation of God is like to a lamp that
burneth, Isa. Iii. 1.
Quest. Why is the Church of God compared to a Bush, to a burning Bush ? The
scripture usually sets out -the Church by things whose natures or qualities are excellent,
things that are of great worth, &c. And why should she be compared to a Bush, to a
bramble-Bush ? for so Ainsworth and others read it.
Answ. Some of the reasons of it, according to our weak judgments, are hinted in the
following parallels.
METAPHOR. . PARALLEL.
I. A Bush is a thing of small I. So likewise the Church of God was then and
worth and value, few esteem or is now, a thing of small value, of little or no
regard a bramble-Bush; stately esteem in the eyes of wicked men; it was no
trees are viewed and prized, and more regarded by proud Pharaoh, and many of
some of them valued highly, but so is the Egyptians, than a sorry bramble-Bush. Hence
not a Bush. the apostle speaketh of the Church, as being very
contemptible in the sight of men. " We are made
as the filth of the world, and are the offscouring
of all things unto this day," 1 Cor. iv. 13.
II. A Bramble-Bush, as it is a II. So the true Church of God is not clothed
thing of no worth or value, so with outward beauty, nor arrayed in purple and
it is a thing that hath no beauty scarlet, decked with gold, precious stones, and
in it, in comparison of other trees ; pearls, like the mother of harlots, Rev. xvii. 4,
it is nowise taking to the eye. but seemeth low, base, and contemptible to a car-
Some things that are of no great nal eye, her beauty been all hidden : " The king's
worth, seem very glorious and daughter is glorious within," Psal. xlv. 13. And
beautiful ; but there is none of this it is from hence the world values her no more,
in a bramble. As Christ made himself of no reputation, Phil.
ii. 7, so the Church for a while remaineth among
men in a like state ; no carnal eye that seeth her, doth at all desire her.
III. A Bush is not only a thing of III. So the people of God, considered abstrac-
little worth in the esteem of men, tively, as they are in themselves, what are they ?
but it is in itself really of small va- What worth or excellency is in them ? All the
lue. What is a bramble worth ? beauty and glory of the Church is from Christ.
What is it good for, but to be cut They are naturally vile sinners, and are called
down, and cast into the fire ? thorns, briars, and pricking brambles, Mic.
vii. 4; and though converted and changed^by the
power of God's grace, yet there remaineth something still of the old man and evil
nature in them. And God, in other places of scripture, where he compareth them
to a Vine, to Lilies, to a Garden, to golden Candlesticks, &., speaks of them with re-
spect to what they are by his special grace in Christ Jesus. But here, in comparing
them to a Bush, he hath respect, as we conceive, to what they are in themselves, and
by nature, to set forth their own unworthiness, that so he might thereby raise Moses'
wonder, to see the mighty condescension of the blessed God, in having regard to
such a poor undeserving people, to dwell in them, and in keeping and preserving
694 THE CmiltCH COMPARED TO A BUSH ON FIRE. [BOOK IV.
them in the midst of such fierce and cruel enemies, when a small spark might easily con-
sume and destroy them in an instant, but that he stretcheth forth his glorious arms of
grace and divine power for their succour and relief.
METAPHOR. PARALLEL.
IV. There is one thing more IV. The Church of God is the chief place for
touching a Bush, which for illustra- the saints of God to dwell or make their abode
tion sake I shall here mention, not in, who in the song of songs are called birds : " The
that the Spirit of God had respect time of the singing of birds is come," &c., Cant. ii.
to it in this vision, viz., a Bush 12. Which, saith Reverend Mr. Ainsworth, sig-
is a common receptacle for birds ; nines the saints, who feeling the comforts of God's
it is the place where they lodge, Word and Spirit, do sing the praises of God, with
make their nests in, and are se- psalms, and hymns, and spiritual songs. " They
cured from many dangers that do shall lift up their voice, they shall sing for the ma-
attend them. jesty of the Lord: and from the uttermost parts of
the earth we have heard songs, even glory to the
righteous." Isa. xxiv. 1 6. And indeed in our judgment the godly are compared to birds
principally upon this consideration, i. e., in respect to their singing, which is laid down in
several places of scripture as an undoubted duty ; I wish that Christians, who are not in the
practice thereof, would consider of it. But to proceed, how safe is the bird, when she
getteth into the Bush ? so are the saints, when they are got into the Church ; God being
a wall of Fire around about her, and her defence and glory on every side, Zech. ii. 5.
V. It is a strange and marvellous V. So it is a strange sight, a prodigy, a mercy
thing, to see a bramble-Bush on to a wonder, enough to astonish all true thinking
Fire, and not consumed ; this made Christians, to see the Church of God, the unwor-
Moses to turn aside : "I will turn thy, frail, polluted, weak, and declining Church,
aside to see this great sight." as set on Fire, yea, all on a flame, as it were,
many fires being kindled on her by wicked ad-
versaries, and yet she is not consumed ! How. many plots and hellish contrivances were
there on foot against poor Israel in Egypt ? First ; they made a law, that the midwives
should kill all their men-children, when they did their office. Secondly ; when that
would not take, because the midwives feared God, and saved the men-children
alive : " They feared God it is said, and did not as the king of Egypt commanded," &c.,
Exod. i. 17. Then they thought of another way, another plot was set on foot, a new
fire, as it were, was kindled, which was, to cast all the men-children into the river,
" And Pharaoh charged all his people, saying, every son that is born ye shall cast into the
river, and every daughter ye shall save alive," Exod.! i. 22. Hence poor Moses was cast
into the flags, who afterwards was an instrument in the hand of God, by working many signs
and wonders, and appeared to help and deliver Israel, one that Pharaoh little thought of.
Thirdly ; but this not taking so effectually neither, they were most cruelly oppressed by hard
servitude, and forced to make their full tale of bricks, and yet straw is denied them ; which
made the lives of God's people bitter unto them. Fourthly, and lastly: When they de-
sired liberty to go and worship God, this was denied them, by no means would Pharaoh
consent to it but made his hands heavier and heavier upon them. Thus were they in the
Fire and furnace of affliction, and yet graciously preserved, notwithstanding then- enemies
were so many, so cruel, and so mighty above them. And this was that great sight that
God in a figure showed to Moses ; and this great sight is to be seen at this day, in this and
other nations. what hellish plots and contrivances have been set on foot for many years
last pagt, especially for the space of two or three years ! How many Fires have been
'kindled to consume the poor Church of God in England, and other adjacent nations !
What plots and sham-plots have the Popish enemies set on foot, since the time that
Dr. Gates first discovered the grand- and hellish intrigue. And yet how wonderfully hath
God wrought to save us to this day, notwithstanding we are an unworthy people, and as
little deserving this divine favour, in ourselves, as ever any were, who ever lived in any
"age of the world The strange and prefidious actings of the enemy to destroy us,
and the strange and wonderful workings of divine Providence to preserve us,
. have been so admirable, that succeeding ages, who shall read the history of these
times, will doubtless, scarcely believe them, but rather conclude they are mere
romances.
VI. Here I might note also, for VI. So such as roughly and unadvisedly touch
illustration sake, that a bramble- and handle the Lord's people, do but prick and
BOOK IV-3 THE. CHURCH COMPARED TO A MOTHER. 695
METAPHOR. PARALLEL.
Bush is attended with thorns, and wound themselves thereby; as most plainly ap-
often offends and wounds such as peared in the case of Pharaoh, and the Egyptians,
roughly and unadvisedly meddle What became of them ? Those that afflict God's
with it. people, shall be afflicted, nay, wounded. "And
I will undo all .that afflict thee," Zeph. iii. 19.
God knoweth how to make Jerusalem a burthensome stone for all people : " All that bur-
then themselves with it shall be cut in pieces, though all the earth shall be gathered to-
gether against it," Zech. xii. 3. Hence Christ gave persecuting Saul warning of the dan-
ger : " It is hard for thee to kick against the pricks," .Acts ix. 5. Those that kick against
God's Church, do but kick against the pricks ; they do but hurt, wound, and undo them-
selves thereby.
As for disparities, they are many, and so obvious to all, that I shall pass them by ; for
though the Church of God is here represented by a bramble-Bush, yet she is in Christ's
sight as a lily among thorns ; and her worth and glory through the Lord Jesus I? so great,
that she very far surpasseth all the people and families of the earth. Nothing of all
created things doth Christ think good enough to set forth and illustrate the beauty and
excellence of his Church and people by, however unworthy she is in her own sight, or in
the eyes of the sinful world.
INFERENCES.
I. Admire the grace and love of God, the Almighty Jehovah, that inhabiteth
eternity, that he should o.ut of his abundant favour, good will, and his great condescen-
sion, dwell in a poor bramble-Bush ! who is able to conceive this rich and undeserved
favour.
II. It also informeth us, how it comes to pass that the poor saints and Church of God
are preserved to this day : it is because God is among them, God dwelleth in the Bush :
the Lord dwelleth in Sion, to comfort, revive, uphold, save, and deliver her in the day of
trouble.
III. It may serve to humble us, and lay us low in our own eyes. What are the best of
God's people, by nature, and in themselves, but as a Bush, briar, or thorny hedge ? it is
God who hath made us to differ from others.
IV. It may deter the wicked, and for ever be a warning to them, to forbear persecuting
God's people ; for that it will prove at last to their utter ruin ; they kick but against the
pricks.
V. Remember the good will of him, and seek his blessing, that dwelt in the Bush.
THE CHURCH COMPARED TO A MOTHER.
" O that thou wert as my brother, that sucked the breasts of my Mother /" Cant. viii. 1.
" Jerusalem, which is above, is free, which is the Mother of us all" Gal. iv. 26.
BY Mother in these scriptures is meant the Church of God, or as some expound it, the
universal Church. As God is a believer's Father, so the Church is his Mother.
METAPHOR. PARALLEL.
I. A Mother is the wife of an I. The Church is the spouse and wife of Christ,
husband; it imports a marriage- "For thy maker is thy husband, the Lord of hosts is
state. Every godly woman that is his name," Isa. liv. 5. " Wherefore, my breth-
a Mother, can show who is, or was, ren, ye also are become dead to the law by the
her husband. . body of Christ, that ye should be married to another,
even to him that is raised from the dead, that we
should bring forth fruit unto God," Rom. vii. 4-.
II. A Mother is one that beareth II. So the Church beareth and bringeth forth
and bringeth forth children. children to <. hrist : " Of Zion it shall be said, this
and that man was born in her," Psal. Ixxxvii. 5.
Hence the saints are called sons and daughters, and children of Zion.
III. A Mother travails, and is III. So the Church is said to travail, and be in
in great pain, in bringing forth pain, in bringing forth of children to Christ:
children. " As soon as Zion travailed, she brought forth her
696
THE CHURCH COMPARED TO A MOTHER.
[BOOK IV;
children, " Isa. Ixvi. 8. The Church may be said to travail two manner of ways : (1.)
By preaching, prayer, arid by other godly means and endeavours, to bring forth poor sin-
ners out of a state of nature into a state of grace. Paul was said to travail in pain, till
Christ was formed in those to whom he preached." (2.) She travaileth by preaching,
prayer, tears, and sufferings, and other lawful ways to bring forth her children out of a
state of bondage, and external slavery and captivity, into a state of perfect peace, joy, and
prosperity, free from all outward violence and thraldom, according to the promise of God ;
" Therefore will I give them up, until the time which she that travaileth hath brought
forth : Then the remnant of his brethren shall return unto the children of Israel," Mic, v.
3. 1 -" She being with child, cried, travailing in birth, and pained to be delivered," Rev.
xii. 2. "For I have heard a voice as of a woman in travail and anguish, as of her that
bringeth forth her first child. The voice of the daughter of Zion, that bewaileth herself,
that spreadeth forth her hands, saying, woe is me now, for my soul is weary because of
murderers," Jer. iv. 31. " Be in pain, labour to bring forth, daughter of Zion, like a
woman in travail. For now shalt thou go forth out of the city, and thou shalt dwell in
the field ; and thou shalt go even to Babylon, there shalt thou be delivered, the Lord
shall redeem thee from the hand of thine enemies," Mic. iv. 10.
IV. A Mother, when she hath
brought forth her children, layeth
them to her breasts, to feed and
nourish them, and letteth them lie
in her very bosom, taking abun-
dance of care and compassion of
them.
V. A godly Mother giveth good
counsel and instruction to her
children, Prov. xxxi. 1. It was
a great mercy to Timothy, that he
had such a good woman as Eunice
to be his Mother, who took care
to give him good education, and
brought him up religiously; it is
said, " He knew the holy Scriptures
from a child."
IV. So the Chursh of God, when she hath in
a spiritual manner brought forth children, she
giveth them her two precious breasts, which are
the sound and sacred doctrine of the Old and
New Testament ; those she draweth forth, to
give her " new born babes the sincere milk of the
word, that they may grow thereby," 1 Pet. ii. 2.
V. So the Church of God giveth good counsel
and instruction to all her children. Saints are
not only fed by the Church, but well taught also,
Solomon exhorts the sons of wisdom to " hear, the
iusti'uctions of their father, and not to forsake the
law of their Mother, Prov. i. 8. The true Church
teacheth nothing for doctrine, but what she hath
received from the mouth of Christ. She doth
not, like the Mother of harlots, teach for doc-
trine cursed fopperies, idle, ridiculous, and su-
perstitious ceremonies, which are a reproach to
the Christian religion, and a great hindrance both of the Jews and heathens from owning
of it. They are all holy rites, pious and undeniable law?, and just rules of discipline, con-
sonant to the holy Word of God, that she teacheth all her children.
VI. A Mother ought to be obey- VI. So the Church of God ought to be obeyed
ed and reverenced in all things and reverenced in all things. It is an abominable
evil to slight or disobey the Church, our spiritual
Mother. Her instructions and admonitions
must be received with all due care and readiness ;
and those who stubbornly and obstinately refuse
to submit, are guilty of great sin.
VII. So the Church of God taketh care to
greatly loves, and is tender of all carry it tenderly, and with much wisdom, to all
her children. She taketh care to her children. She acts not partially towards
carry it evenly towards every one them, to countenance one more than another ;
of them ; not to indulge any one the weak and poorest saint is as dear to our spiri-
out of a fond and great passion, tual Mother, as the strongest and richest of them,
and slight another, because not so
beautiful and amiable to look upon.
VIII. A tender Mother hath much VIII. So God's Church is filled with bowels of
compassion and bowels towards her pity and compassion towards her weak and dis-
weak, sick, and helpless children, her tempered members. How is she troubled for
heart aches many times for such. such as are under temptations, or fallen into any
spiritual distemper of the soul ! The Church's
by her children ; her just com-
mands must be submitted to. It is
a great evil to rebel against a
Mother.
VII. A wise and godly Mother
BOOK IV.] THE CHURCH COMPARED TO A MOTHER. 697
bowels should exceed the bowels of a natural Mother to her sick children upon this account.
METAPHOR. PARALLEL.
IX. A gracious and godly Mother IX. So the Church of God loveth those children
loveth those children best, that are or saints best, that are most diligent, dutiful, and
most dutiful, and who dearly love, obedient to Christ, and to all the good and whole-
and are most like their father. some laws of the family ; who love, and are
most like God, in mercy, heavenly-mindedness,
in good works, and acts of piety and charity to the poor ; these she esteems and prizes
highly, Matt. v. 45.
X. A Mother is allowed by the X. So the Church is allowed, nay, required by
father .to chastise or correct those Christ, to correct by gentle reproof, those chil-
children, that grow heady and proud, dren or members that do transgress the law of
or any ways misbehave themselves God ; and if they grow heady, proud, and stub-
, "to the dishonour of the father, and born, she reproves them sharply ; but if that will
reproach of the family. not reclaim them, but that they still proceed in a
rebellious mind, and misbehave themselves, she
proceeds further, and taketh the rod of Church-discipline, and withdraws herself from
them, and alloweih them not to come to the table with the rest of her children. Nay, if
they fall into any scandalous evil, to the reproach of Christ, his truth, and the household
of faith, she chastiseth them with the rod of excommunication, and putteth them quite out
of the family. " Deliver such an one unto Satan, for the destruction of the flesh, that the
spirit may be saved in the day of the Lord Jesus, 1 Cor. v. 5.
XI. A mother is sometimes allowed XI. So the Church of Christ in his absence is
in the absence of the father, to be appointed to govern all the affairs of his house,
chief governess in the family, and to and according to those holy laws and directions
choose, according to the direction of left by him, ought to choose a steward, viz., a bi-
the father, a steward over her house, shop, minister, or pastor, to take the charge of the
and other inferior officers, and as great affairs of the family, and other inferior offi-
they behave themselves, she ought to cers, as deacons, &c., to take care of the poor ;
encourage them, and continue them, and as the pastor or deacons behave themselves,
or otherwise turn them out of their she ought to encourage him or them, and con-
offices, tinue them in their places ; but if they fall into
sin, or neglect their work, and are unfaithful in
their places, she hath power to correct, and turn them out ; always provided, she act ac-
cording to rule : " Against an elder receive not an accusation, under two or three witnes-
ses," 1 Tim. v. 19.
XII. A Mother, though her Chil- XII. So the Church of God, though some of
dren prove never so vile and ungodly, her members prove very vile, and will not be un-
hath no power to kill them ; if she der her government ; or turn heretics, sucking
do, though they are her own children, in damnable errors ; yet the most she can do, is
she is deemed by the law a mur- to pass the censure of excommunication against
derer, and as such must die. them. " An heretic, after the first and second ad-
monition, reject," &c., Tit. iii. 9, 10. And there-
fore the Mother of harlots, for putting to deathsuch as she calls heretics, is deemed, by
the law of God and nations, a murderer, and, as such, must and shall in God's due time
die. " Her plagues shall come upon her in one day, death, mourning, and famine, and
she shall be utterly burnt with fire ; for strong is the Lord God that judgeth her," Rev.
xviii. 8.
XIII. It is a great and high ho- XIII. So it is the honour of the Church of Christ
nour to a Mother, that her children when all her children humbly and faithfully sub-
and family are well governed, having mit themselves to good order and discipline, when
their food in due order, and that her all of them carefully attend their respective du-
children and servants are all at her ties, and do not absent themselves, when she call-
beck, and dearly love one another, eth them together at times of public worship, or
and when none of them are missing upon any other occasion, as to rectify disorders,
at dinner, or duty -time. or choose officers, &c. how lovely and amiable
is it, and how doth it tend to the glory of the
Church, to see saints live together in love and unity, always making conscience of those
laws, that respect the well ordering, and reli-gious government of the family or household
of God, Psal. cxxxiii. 1, 2.
4 u
98 THE CHURCH COMPARED TO A GARDEN. [BOOK IV.
METAPHOE. PARALLEL.
XIV. Some Mothers have daugh- XIV. So the universal Church hath many
ters who have children. daughters, many particular Churches,[which are
very fruitful to Christ.
There are many disparities, wherein the Church excelleth other Mothers, which I leave
to the ingenious reader to find ont.
INFEBENCES.
I. This should teach helievers to reverence and obey the Church of God, as][dutiful
children do their godly Mother, in all things.
II. And take care they do not grieve her.
III. To have relenting bowels towards her in all her troubles. Shall our Mother be
in distress, and ready to be devoured by hungry lions ? and shall not her children be in
bitterness of soul for her ? "When Sion is afflicted we should ,,be afflicted ; when her
eyes are wet, shall ours be dry ? when she is sad, should not we be sad too ?
IV. How doth this greatly reprove them, who instead of comforting of her in her wi-
dowhood state, add to her sorrow ?
THE CHURCH COMPARED TO A GARDEN.
" A Garden enclosed is my sister, my spouse" &c. " Awake, O north wind ; and come
thou south wind, and blow upon my Garden" &c., Cant. iv. 12, 16.
" / dm come into my Garden, my sister, my spouse" Cant. v. 1.
The Church of Christ is or may fitly be compared to a Garden.
METAPHOE. PARALLEL.
I. A Garden is a piece taken out I. The Church of God, and every believer, or
of common or waste ground, appro- member thereof, is taken out of the common mass
priated to more special use than the. of mankind, to be a chosen and select people to
rest. Christ.
II. The ground of a Garden before II. The people of God, and soul of every be-
it be planted, is as barren, and as liever, naturally were as barren, blind, sinful, ene-
unprofitable, as the rest out of which mies to God, and every way as vile and rebellious
it was taken. as any other sinners in the world. " And were
by nature the children of wrath, as well as
others," Eph. ii. 3. " Who hath made thee to differ from another ?" &c.
III. In a Garden no choice or III. So no spiritual good thing can grow or
rare thing cometh up naturally of spring up in our hearts, until the seed of grace be
itself, until it be sown or planted sown in us, or a divine principle of life be im-
therein. planted.
IV. A Garden, before it be sown TV. So must our hearts, like fallow ground, be
or planted, must be digged, purged, digged up with powerful convictions of the .Word
and well prepared. and Spirit, that so grace may the better take
root in us. Hence it is said of God's vineyard,
when he was resolved to bring judgment upon it, " It shall not be pruned, nor digged,"
Isa. v. 6. Hence God calleth upon them to plough up their fallow ground, and
" Sow not among thorns," Jer. iv. 3.
V. A choice Garden is walled or V. So the Church of God, or every Christian,
well fenced about, for its security, is hedged or walled in. " Hast thou not!made a
from danger and spoil. hedge about him, and about all he hath, on every
side ?" &c., Job i. 10. God is said to be a "Wall
of fire round about Jerusalem." See vineyard. Zech. ii. 5.
VI. A choice Garden hath in it VI. So in the Church are many choice, plea-
many plants, herbs, and flowers, of sant, and profitable plants, of God's own right-
great worth and value, both for hand-planting : " It is sown with holy right seed,
pleasure and profit. ye men of Israel are his pleasant plants," Jer. ii.
21. All choice and saving graces, and gifts of the
Spirit, are found in God's Garden.
BOOK iv.]
THE CHURCH COMPAEED TO A GARDEN.
699
METAPHOR.
VII. A Garden must have much
PARALLEL.
VII. So must the Church of God have much.
cost bestowed upon it, and much pains bestowed upon it, it must be kept diligently ;
pains taken with it, or it will soon
decay.
VIII. A Garden hath some
weeds in it, which must as they
appear, be plucked up, or they
will spoil and hinder the growth of
the precious flowers and herbs that
grow therein.
Prov. iv. 23. As God spares for no cost and pains,
so should his servants be industrious, or else the
Church will soon decay.
VIII. The Church is not without some corrupt
members in it, which injure it, like as thorns-
and nettles do a Garden, which as they are dis-
covered, are plucked up, and cast out. And also in
the hearts of the best Christians, weeds are apt to
spring up, from that root of bitterness that naturally
is within them, whereby many are troubled and
defiled, which if not pulled up, will hinder their growth in grace.
IX. A choice and fruitful Gar- IX. The Church of God, though it be as it were
den is valued highly by the owner but a little spot, a small remnant, in comparison of
thereof ; he esteems it above an the world, is highly prized by Jesus Christ ; he
esteems of his own people above all the people of the
earth. Hence he calleth them, his inheritance, his
jewels, his peculiar ones, 1 Pet. ii. 9. "I gave
Egypt for thy ransom, Ethiopia and Seba for thee.
Since thou wast precious in my sight, thou hast been
honourable, and I have loved thee : therefore will I
give men for thee, and people for thy life," Isa. xliii. 3, 4. Wicked men are like barren
mountains ; they are the King's waste, such whom he sets but little by.
hundred times so much fruitless
land. One acre made into a
curious Garden, is prized above
many acres of common barren
ground.
X. A rare and fruitful Garden
will afford fruit to plant 'others;
many Gardens upon this account
have, as it were, sprung out of one.
. XI. A Garden must be often
watered, or else it will soon fade,
and the fruit thereof wither away,
and the choice flowers will hang
down their heads.
X. So from the Church of God that was first
planted in Judea, many blessed Churches proceeded
in a little time. By means of the fruitfulness
of that one spiritual Garden, seven Gardens more
were planted in, Asia, viz., Ephesus, Smyrna, Perga-
mus, Thyatira, Sardis, Philadelphia, and Laodicea, besides many others, which we read of,
&c., Rev. i. 11.
XI. God's Garden must be often watered by the
divine rain, or dew of heaven, viz., the Word and
Spirit of God : " My doctrine shall drop as the rain,"
Deut. xxxii. 1, 2. And without these waterings
from above, the fruit of the Church will soon fail ; all
our growth and greenness is continued by the means
of the word and ordinances.
XII. A Garden must have the
door carefully kept and looked after,
lest thieves and other spoilers
should- get in and ruin it.
XII. So the door of the Church must be care-
fully kept by such as have the charge of it, viz., the
ministers or pastors thereof, or the danger is great ;
it behoveth them, to take care who they let in.
Christ's Garden should be as a Garden inclosed, and
fountain sealed to all unbelievers. But yet let them, be ever so careful, some deceivers or
hypocrites will, as in former times, creep in ; it was so when the chief Gardener himself
was upon the earth, there was a Judas among the twelve apostles.
XIII. The chief owner of a XIII. So the Lord Jesus, who is the Owner and
Garden loves to take his walks in only Proprietor of his Church, loves to take his
walks in it : "I am come into my Garden, my
sister, my spouse," Cant. v. 1. He is said to "walk
in the midst of the seven golden candlesticks." " Let
us get up early to thevineyards, let us see whether the vines flourish, whether the tender
grapes appear, and the pomegranates bud forth ; there will I give thee my loves," Cant.
vii. 12.
XIV. So in the Church, sin, which may be
compared to a worm, or hurtful vermin, doth
exceeding much detriment. ' A Christian seein-
eth very green, amiable, and fair to the , eye, like
4 u 2
it, to see how the plants and pre-
cious fruits do flourish.
XIV. In a Garden, as it is found
by experience, worms do much
hurt, especially when they get to
the root of plants or flowers.
700 THE CHURCH COMPARED TO A GARDEN. [BOOK IV.
METAPHOR. PARALLEL.
They may seem very green and some plants full of leaves; but there is some
flourishing, when there are some cursed worm, some secret lust, that mars his
devouring worms gnawing at the root, and in time he withers, and dies, and is
roots, by which means in a little plucked up, and cast away. This may be a caution
time they die, are pulled up, and to all to take heed,
cast away.
XV. In a Garden, whatsoever XV. So in the Church., those flowers or pre-
choice flower the owner of it seeth cious saints Jesus Christ seeth are fully ripe for
is fully ripe, if he hath a mind to heaven, he crops off by death, and taketh them to
it, he crops it off, and takes it to himself. A godly man dies when he is ready and
himself. ripe for death. When a holy man dies, saith Mr.
Caryl, it is harvest-time with him. Though in a
natural capacity, he may be cut down whilst he is green, or cropped in the bud or blossom ;
yet in his spiritual capacity he never dies before he is ripe : God ripens his speedily, when
he intends to take them out of the world speedily.
XVI. A Garden flourisheth best, XVI. So the Church never thrives, nor flou-
that hath the sweet, warm, and re- risheth, but when the Sun of [Righteousness
splendent rays of the sun shining shineth in a gracious manner upon it ; when the
upon it. How sweet do the flowers rain or spiritual dew descends, the south wind of
and precious herbs smell, when the the Spirit bloweth, and the Sun of Kighteousness
rain distils, the south wind blows, sweetly shineth, what a fragrant scent doth the
and the sun sweetly breaks forth Church of God, and gracious ones then send forth !
upon it ? hence Christ calleth for the " South wind to blow
upon his Garden, that the spices thereof may flow
forth," Cant. iv. 16.
XVII. A Garden is attended with XVII. The Church hath its winter as well as
several seasons, winter as well as its spring and summer-season ; nay, and the nipping
summer. And though in the winter frosts, and north winds of temptations and afflictions,
many flowers seem decayed, and are as profitable to the saints, as the summer of
their glory gone ; yet a winter's comfort, peace, and prosperity ; for God seeth need
sharp frosts, and cold north winds, of the one, as well as the other, to destroy those
are as necessary as the summer, for weeds of corruption, or indwelling sin, that is in our
the killing of the weeds and worms, hearts. " If need be, ye are in heaviness, through
which otherwise would abound. manifold temptations," 1 Pet. i. 6.
f
DISPARITY.
There are divers disparities : Christ's Garden excelleth all other Gardens. They are the
plantations of men ; this is planted by Christ : their fruit is temporal and fading ; this is
spiritual and lasting : they that plant other Gardens, cannot make them grow ; but Christ
can. And many others might be minded, which I here omit.
INFERENCES.
I. THIS shows what a vast difference there is between the Church, and the "World.
What is a howling and barren wilderness, to a choice and lovely Garden ?
II. Bless God that this precious Garden is not spoiled, and its hedge of divine provi-
dence not removed, nor plucked up.
III. Let us pray, though it be surrounded about at this day with cruel enemies, that it
may never be moved, taken, and trodden down, by Romish wolves, or other ravenous
beasts of prey.
IV. Let the adversaries tremble, whose evil intent is fully discovered, how they proceed
in their designs against God's Church, Christ's spiritual Garden, since it is so prized by
him, and his own proper inheritance, he alone being the proprietor thereof. How often
doth he say, " My Garden, my vineyard ?" It appears it is his.
1. In that he bought the ground with the price of his precious blood, to make a Gar-
den of it.
2. He hath at his own charge planted and sown it.
3. He keeps it, and waters it, and watcheth over it night and day, Isa. xxvii. 2, 3.
BOOK IV.] THE CHURCH COMPARED TO A LILY. 701,
4. It is he only who gathereth the fruit of it. Woe therefore to them that adventure to
crop, and pull up, and destroy any of its choice flowers ! They that touch God's people,
Christ's lilies, touch the apple of his eye.
V. Let the saints of Christ also learn from hence to be fruitful, Christ hath been at great
cost and pains in order thereunto. And that you may be so.
1. See that you be plants of his own planting, otherwise you will be plucked up.
2. See that you be well-rooted : such bring forth most fruit.
3. Take heed of the worm at the root.
4. Take heed whom ye choose for Garden-dressers, and look to your hedge or wall of
Church -discipline. You must know your bounds, the Garden of Christ must not be open-
ed into other men's fields. Keep your communion entire ; remember, you are bounded
by Christ's laws and institutions ; take heed you do not, with Ephraim, mix yourselves
with other people.
THE CHURCH COMPARED TO A LILY.
" As the Lily among the thorns, so is my love among the daughters," Cant. ii. 2.
CHRIST calleth his Church his love, and coinpareth her to a Lily among thorns. By
daughters are meant, as some conceive, other Churches, who pretend they are the spouse
of Christ. Daughters, saith the learned Wendelin, are either nations, strangers to the
Church of Christ, which nevertheless are joined to us by the common ligaments of human-
ity, and descend from the same Creator, and therefore called daughters ; or else such as
profess their names among the citizens of Zion, the Church of Christ. But as the Church is
compared to a Lily ; so, with the greatest elegancy, the daughters are compared to thorns.
SIMILE. PARALLEL.
' I. A Lily is a very sweet I. So there is nothing sweeter to Christ, than
flower, so fragrant, that natura- the Church, the spouse : " Thou art all fair, my
lists tell us, a man's senses love, there is no spot in thee. The smell of thy
will be easily turned with the ointment is better than all spices, spikenard, and
strength thereof. saffron, calamus, and cinnamon, with all trees of
frankincence, myrrh and aloes, with the chief spices,"
Cant. iv. 7, 10, 14. The Church and faithful children of God, are unto Christ a sweet savour.
And it is said, " Noah built an altar to the Lord, and took of every clean fowl, and offered
burnt-offerings on the altar ; and the Lord smelled a sweet savour." Gen. viii. 20, 21.
II. A LUy is an exceeding white II. So nothing is more fair and white, or purer
flower; nothing more pure, nothing in Christ's sight than the Church. "Myundefiled
wither, saith the same author, than is but one, she is the only one of her mother, she
a Lily. is the choice one of her that bare her. Thou art all
fair, my love, and there is no spot in thee." Hence
said to be " clothed in fine linen, clean and white." Christ, her blessed bridegroom, gave him-
self for her, " that he might sanctify and cleanse her, with the washing of water, by the word ;
that he might present her to himself a glorious Church, not having spot, or wrinkle, or any
such thing ; but that she should be holy, and without blemish," Eph. v. 25, 26, 27.
III. The Lily is a very fruitful III. The Church is fruitful ; nothing more
flower ; one root, saith Pliny*, fruitful, saith Wendelin ; the which being plant-
often yielding fifty pods. The ed in the field of one Jerusalem, in the days of
dew of heaven, the heat of the old, watered by the apostolic men, with the
sun, and fatness of the soil, make it dew of the Word, and miracles ; the Sun of
fruitful. Righteousness shining upon it, and infusing of
his divine heat into it, Mai. iv. 2. In what
part of the world, in the space of a few years, hath it not taken root ? in the former
after ages, the Roman winters of the Alpine snow had for some ages depressed this
* Plin. lib. xxi. cap. 5.
702 THE. CHTJECH COMPAEED TO A LILY. [BOOK IV.
flower, and reduced Its leaves to admirable paucity, insomuch that they were scarcely visi-
ble to the world, and had circumscribed its roots into a narrow space, how great and swift
were the increasings of it, the heavens, which before seemed shut, again bedewing of it !
Then that word, saith he, we saw fulfilled, which was promised in times past to Israel:
" I will be as the dew unto Israel, and he shall grow as the Lily, and cast forth his roots
as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his
smell as Lebanon," Hos. xiv. 5, 6. Germany, England, France, Italy, Spain, Poland,
Hungary, Denmark, Sweden, hath, and what country of Europe hath not, within a few
years, seen the roots and branches thereof spread, and smelt its odour ! The Popish
waves, flames and axes, could neither suffocate, burn, not cut up the flower, leaves,
nor root of this Lily. The shadow of the Highest hath restrained the flames ; his Spirit
bound up or constrained the waves ; his right-hand with-held the axes, that grinning and
grinding dragon, that the beast and false prophet could do nothing, &c.
SIMILE. PABALLEL.
IV. The Lily is a very tall flower ; IV. So the Church and people of God are the
few flowers, as Pliny observes, are tallest or highest people in the world," they dwell
higher than the Lily. on high," Isa. xxxiii- 16. Christ's spouse is secure
in that most high and heaven-threatening rock,
Matt. xvi. 18, not to be overthrown by any of the enemies battering rams, nor to be
reached by any power of the dragon. This is, that " chosen generation, royal priesthood,
holy nation, peculiar people," 1 Pet. ii. 9, who are said to dwell on high : and though they
now seem to creep low upon the ground, and wander is it were in darkness ; yet dwelling
in God, they rest secure, &c., and shall in due time be exalted above the hills, and the
highest mountains of the earth, Mic. iv. 1, 2.
V. The Lily is a flower most V. The Church and spouse of Christ is very
gloriously adorned, and lovely to glorious ; her clothes are said to be wrought gold,
look upon ; so that our Saviour " She shall be brought to the king in raiment of
saith, " Solomon in all his glory was needle- work," Psal. xlv. 14. Hence said to be as
not adorned like one of these." It is fair as the moon, as clear as the sun. The Church,
furnished with beauteous accom-" with every sincere soul, is gloriously adorned,
plishments ; its form is excellent, furnished with beauteous accomplishments: (1.)
with six leaves curiously set, and with the imputed righteousnes of Christ, a
within are seven grains, and all transparent and sparkling ornament. (2.) The
within of the colour of gold, hang- gifts of the Holy Spirit, which may answer to the
ing down their head ; much of the leaves of the Lily. (3.) The graces of the Spirit
glory of the Lily is inward. which may answer to the grains within the Lily.,
which, as St. Peter layeth them down, are seven,
2 Pet. i. 58. Yet notwithstanding all this glory, with which Christ's spouse is adorned
and beautified, she is not proud ; but, as taught by the seven grains of the Lily, or graces
of the Spirit, doth humbly hang down her head. Her chiefest beauty is internal : " The
king's daughter is all glorious within," Psal. xlv. 14.
VI. The Lily is a plant that, as VI. So God's Church, when his blessing is upon
naturalists tell us, doth shoot up sud- it, thrives marvellously in a short time. To make
denly, nay, and that it doth grow this appear, consider in the primitive time, when
very much in the night. the dew of grace fell upon the Christian world,
what abundance of Lilies sprung up suddenly ;
three thousand converted by St. Peter at one sermon, Acts. ii. 41.
VII. The Lily is among thorns ; VII. The Church of God grows in the field of
thorns are things of little worth, this world, amongst base and vile sinners, who are
low and base things, in comparison of compared to thorns and briars, Isa. xxvii. 4.
Lilies.
VHI. The Lily growing among VII. The Church, like the Lily, growing a-
thorns, is hurt thereby. That mongt the ungodly and persecuting world, are
being a tender flower, the thorns greatly wronged thereby. The inhabitants of
coming up with it, which are of a Canaan, that Israel drove not out were said to be
rough and pricking nature, the Lily " pricks in their eyes, and thorns in their sides,"
receives much injury, not only in its by which they were sorely perplexed and vexed,
growth, but also they tend to spoil Numb, xxx. iii. 55. There is a time coming, when
its beauty. the Lily, the Church of God, shall be injured
BOOK IV.] THE CHURCH COMPARED TO A MERCHANT-SHIP. 703
by "these cursed thorns no more : " There shall be no more a pricking briar to the house
of Israel, nor any grieving thorn," Ezek. xxviii. 24. Moreover, the Church should be as
Lilies among thorns for beauty and purity ; they ought to out-do and excel the ungodly, as
far as the Lily doth the thorn : as* beautiful as a Lily among thorns, saith Mr. Ainsworth,
as innocent as Doves among ravenous birds.
SIMILE. DISPARITY.
I. A Lily is a natural plant, and I. The Church is a heavenly or supernattiral
flower of the field.- flower, a plant of God's right hand planting.
II. There is no care taken of the II. God taketh great care of his people, he has
Lily that groweth among thorns : made a fence about them, nay, he himself is as
any are suffered to pluck them up. a wall of fire on every side, and doth keep his
Church, and water it every moment, Zech. ii. 5.
" He keepeth it night and day,' lest any should hurt it," Isa. xxvii. 3. "Not one hair of
your heads shall perish," Matt. x. 80.
III. A Lily is a flower that III. The Church's beauty and glory is increas-
soon fades and withers away, and is ing : " The path of the just is as the shining light,
at last cast into the oven, Matt. vi. which shineth more and more unto the perfect
bO. day," Prov. iv. 18. Her glory shall never fade,
but she shall be made an eternal excellency.
INFERENCE S.
I. THIS may teach all true Christians to admire and exalt the free grace of God, in
making so great a difference between them, and the wicked amongst whom they live.
II. It shows also what care he taketh of them, in preserving them whilst they grow
among thorns, who do not only prick them by persecution, but would utterly root them
up.
HI. They are hereby called upon, not to rest satisfied with the name of Christians
only, but to be earnest with the Lord, that whilst the wicked, do daily manifest themselves
to be as thorns, they may be as Lilies, holy and heavenly-born souls, growing up more
and more in grace and holiness.
THE CHURCH COMPARED TO A MERCHANT-SHIP.
" She is like unto Merchant- Ships," Prov. xxxi. 14.
" O thou afflicted, and tossed with tempests, and not comforted" Isa. liv. 11.
THE Church of God hi these scriptures, as expositors observe, is compared to a Ship, to
a Merchant- Ship.
SIMILE.. PARALLEL.
I. A Merchant- Ship tradeth from I. The Church of God trades to heaven, she
one place to another ; she fetcheth fetcheth her spiritual merchandize . from thence :
her merchandize'from afar. " Our conversation is in heaven," Phil. iii. 20.
II. A Merchant-Ship hath a skil- II. The Church of God hath a most expert
ful pilot, to steer and guide her the and skilful pilot, viz., Jesus Christ, to steer her
right way, that so she may not split course through the seas of this world, that so she
upon rocks or sands, or any other may not be split upon, the rocks of human in-
way miscarry in her voyage. ventions, nor the sands of false doctrine, error,
and heresy.
III. A Merchant- Ship is tossed III. So the Church of God is often tossed with
oftentimes upon ai troublesome and tempests, or subject to, and vexed with the incur-
tempestuous sea, and yet keeps up, sions of an envious and persecuting world, the
and is preserved in a wonderful man- ungodly being, compared to the troubled sea, Isa.
ner, upon boisterous waves. Ivii. 20.
704
THE CHUKCH COM' ABED TO A MERCHANT-SHIP.
[BOOK iv.
IV. A Ship is steered by the
compass from one place to another.
tion : " Thy Word is a light unto my
V. A Merchant- Ship takes in
several passengers, of divers kinds
and nations, who sail in her to their
desired haven.
VI. Some Merchant-Ships have
nets belonging to them, which are
cast into the sea, to take up fishes,
and bring them into the ship.
VII. A Ship sails sweetly along,
when she hath a prosperous gale ;
for unless the wind blow, she cannot
sail.
XIII. What common dangers a
Merchant-Ship is exposed to, all
the passengers who sail in her are
liable to also, viz., to the same tem-
pests, the same pirates, &c. Let
Jonah and the mariners be in the
same Ship together, and though the
storm arose for Jonah's sake, yet
all the whole Ship's company were
in danger. So it was in Paul's case,
with those other prisoners, mari-
ners, and soldiers that were in the
Ship with him. Let there be in
the same Ship, a prince going to
receive a crown, and a malefactor
going to receive punishment, ac-
cording to the nature of his of-
fence; whilst they are in the Ship
together, they are subject to the
same storms and tossings, to be
sea sick together, to the same pi-
rates, and alike ransacked and spoiled
by them.
IX. When a Ship is in a Storm,
all the mariners have their hands
and hearts full, they are at their wit's
end ; every one takes hold of a rope,
and endeavours to the utmost to save
and secure the Ship, if possible, from
sinking.
X. Merchant-Ships greatly enrich
those places, cities, and kingdoms to
whom they belong, bringing to them
rare and excellent merchandizes,
which are offered to sale, or to be
exchanged to traders.
XI. A Ship's great safety con-
sists in her being well built, having
a good bottom, a skilful pilot, and
sure anchors, &c.
IV. So the Church of God is guided in her
passage to heaven, by the compass of God's Word,
in respect of doctrine, discipline, and conversa-
paths," Psal. cxix. 105.
V. So the Church takes in many Christians
and professors, and those of several sorts and
degrees, who all declare they are bound with the
spiritual Ship, to the land of promise.
VI.. So the Church ef God hath the Gospel-
net, which by the hands of the mariners, and
skilful fishers of men, is cast into the sea, or mul-
titude of people, by which means many men are
converted, and taken into this spiritual Ship, Matt,
xiii. 47, Mark i. 17.
VII. So the Church, under the powerful and
sweet influences of the Spirit, which is compared
so the wind, John iii. 6, 7, is carried gloriously
along towards her desired haven ; but if this spi-
ritual wind blow not, she is becalmed.
VIII. So what common dangers befal God's
Church, all the members thereof are more or less
exposed and liable to the same. Let enemies
come, let persecution arise against it, there are no.
sort of men or members, whether sincere or not,
whilst they remain in the Church, or hold fast
their profession, let them promise themselves what
safety they will, who can be secure, or exempted
from violence. Though as in a Ship, some speed
oft-times better than the rest ; as Baruch and Je-
remiah, who had their lives given to them for a
prey, when thousands were cut off, yet went into
exile, Jer. xlv. 5. " Whosoever," saith the Apostle,
" will live godly in Christ Jesus, shall suifer per-
secution, through much tribulation we must enter
into the kingdom of God," 2 Tim. iii. 12. Hypo-
crites, in a day of common danger and persecution,
are in the like circumstances with those who truly
fear God ; Satan, that arch-pirate, and his emis-
saries, will favour them no more than others, until
they renounce their religion, &c.
IX. So in an hour of trouble and persecution,
every Christian should do his best to secure and
save the Church of God from sinking, or from be-
ing cast away, or lost. Every one should have
their hearts up to God, and their hands to work
wisely, for her and their own safety, Isa. Ixiv. 17.
X. So the Church of God, by daily trading
to heaven, greatly enricheth poor sinners. What
she receiveth from Christ, her Merchants or mi-
nisters offer to sale, to the nation or nations where
she lives : truth, peace, pardon, the pearl of great
price, and other excellent merchandize, she furnish-
eth the world with, Prov. xxiii. 23.
XL So the Church's safety consisteth in her
being truly constituted, according to the apostolical
prescriptions, or that pattern left in the Gospel
by Christ, and the primitive saints ; Heb. vi. 1, 2.
BOOK IV.] THE CHURCH COMPARES TO A CANDLESTICK. 705
and having Christ for her governor, or chief Pilot, who, as Jerom observes, sits at the
stern, and guides her course as he sees good .' and lastly by having hope, that precious
grace of the Spirit, for the Anchor: " Which hope we have as the Anchor of the soul,
both sure and steadfast," &c., Heb. vi. 19. The nature of which is opened under the
fifth head of metaphors, concerning the graces of the Spirit, to which we refer you.
INFERENCES.
I. This may inform us, that trouble and persecution must be expected. No ship sets
out to sea, but meets with storms and tempests at one time or another : and therefore the
mariners look for them, and provide accordingly, to secure the ship, and save themselves ;
and so should spiritual sea-faring men do.
II. It may also be matter of comfort to the godly. What assurance is here of safety !
Christ, who guides the ship, can at his pleasure still the seas, and make the greatest storm
in a moment to be calm. " He stilleth," as the Psalmist saith, " the noise of the seas, the
noise of their waves, and the tumults of the people," Psal. Ixv. 7. Therefore though
Satan, that cruel pirate, and other malicious enemies of the Church, seek daily to sink
this spiritual ship ; and though Jhe be a spirit, and therefore of great power against us,
yet he is nothing to God, who is the creating Spirit. That which is said of Behemoth,
is no less true of him: "He that made him, can make his sword approach ucto him,"
Job xl. 19. Let therefore the power and rage of our enemies be over so great, and
their opposition at this day ever so fierce against us, yet we have an assurance from
our blessed Saviour, that the gates of hell shall never prevail against the Church;
she shall never be broken to pieces, nor suffer shipwreck. " thou tossed with tempests,
and not comforted I"
THE CHURCH COMPARED TO A GOLDEN CANDLESTICK.
" The golden Candlesticks are the seven Churches," Rev. i. 20.
Mr. Brightman, and others, understand this metaphor of golden Candlesticks, is taken from
the Candlesticks that were in the tabernacle erected by Moses ; and the resemblance be-
tween these holds good in two or three particulars, which take as follow.
METAPHOR. PARALLEL.
I. In general, the use of a Candle- I. So the Church holdeth out the light of God's
stick is to hold out the light to word to all that dwell therein, in which respect
others. " No man," saith our Saviour, the apostle calleth the Church the pillar of truth,
" lighteth a candle, and putteth it 1 Tim. iii. 15, because she holds out the truth to
under a bushel, but into a Candle- . be seen, saith Weemse ;* the expression being
stick ; and it giveth light to all that taken from the custom of many nations, who are
are in the house." used to write their laws in tables, and so to hang
them upon pillars of stone, that the people whom
it concerned to know them, might see and read them : as amongst us, proclamations are
nailed to posts in market towns. -j-
The Church holds out her light three ways.
1. By her doctrine ; she having divers approved ministers belonging to her, that she
calleth forth to preach and publish the word of truth. Hence the law is said to " go
forth of Zion, and the word of the Lord from Jerusalem."
2. By her holy discipline.
3. By her godly example and conversation : " Let your light so shine before men, that
they may see your good works, and glorify your Father which is in heaven," Matt. v. 16.
" Walk as the children of the light," Eph. v. 8. The church ought to meet publicly, to
make a public profession.
II. Candlesticks of gold are of II. So the Church is very precious in God's
great worth, and seldom found but in sight : "Ye shall be a peculiar treasure unto me,
the houses of princes. above allpeople/'Exod.xix. S^MaLiii. 17. Hence
* xercit. Dioin. Exer. 9.
t JDr. White Way to the true Church, p. 80. Curs. TheoL Part. 2. Col. 324.
4 X
706
THE . CHURCH COMPARED TO A FLOCK OF SHEEP.
[BOOK iv.
they are called his jewels. This Candlestick only belongs to the prince of heaven and
earth ; they are Christ's Churches.
METAPHOE.
PAEALLEL.
III. Those Golden Candlesticks
had some part of them for use, and
some part for ornament ; there
were knobs and flowers curiously
set upon them.
III. The Church of God is not only of use to
hold out the light of God's word ; but it is
also richly adorned with several -choice and
heavenly graces, that make it, and every member
thereof, who truly fears God, amiable in Christ's
sight, 1 Pet. iii. 3, 4.
IV. So when a Church is removed out of its
place, the light of God's Word is many times
removed from a nation or people likewise ;
which severe judgment hath befallen the people
of Asia long ago, by God's taking away or re-
moving those seven famous golden Candlesticks, or Churches, that once were there.
IV. The throwing down, or re-
moving of the Candlestick, throw-
eth down and removeth the light or
.Candle also.
INFEKEN CE S.
Let the saints and people of God take heed how they walk before him : it behoves them
to strive to recover themselves from whence they are fallen, lest he remove their Candle-
stick out of its place.
THE CHURCH. COMPARED TO A FLOCK OF SHEEP.
" Tell me, O thou whom my soul loveth, where thou feedest, and where thou makest thy
Flock to rest at noon," &c., Cant. i. 7.
" Fear not, little Flock ; it is your Father s good pleasure to give you the kingdom" Luke
xii. 32.
The Church, or saints of God, are compared unto a Flock of Sheep.
METAPHOE.
PARALLEL.
I. Sheep are clean beasts, tame and
gentle ; not wild, as tigers, lions,
foxes, or wolves : nor unclean, as
dogs, swine, &c.
II. Sheep are simple, a harmless
sort of creatures, not crafty, rave-
nous, and devouring, as those sort of
beasts above mentioned.
I. So the saints of God are a people tamed,
as it were, by God's Spirit, from their natural
wildness and perverseness, made gentle, willing
to come into Christ's fold, cleansed from impurity
of the heart and life.
II. So the saints of God are holy ; they are
taught to be simple concerning evil : " Be ye, saith
Christ, as innocent as doves," Matt. x. 16. They
seek the hurt of no man ; not like Romish
wolves, who delight hi nothing more than in
blood and rapine, shedding the blood of those who do not wrong or injure them, but de-
sire to live peaceably in the land.
III. Sheep are meek and patient III. So the saints and people of God are meek
under sufferings : hence our Saviour and patient under God's hand, both when they
is said to be " led as a Lamb to the suffer for their sins, or for the trial of their graces ;
slaughter, and as a Sheep is dumb as appeared in Job, David, Stephen, &c. " I
before the shearer, so opened he not held my peace, I opened not my mouth, because
his mouth," Isa. liii. 7. See Lamb. Lord, thou didst it, Psal. xxxix. 9.
Sheep, as they are patient, IV. The Saints are very profitable many ways ;
the benefit the world receives by them, or for
their sakes, is very great ; they are called "the
light of the world, and the salt of the earth ;" now the
profit the world receives in both these respects,
is not little. Had there been ten of those Sheep
in Sodom, God had not destroyed it ; besides, the
angel told Lot, he could do nothing till he was
out of the city. "What a blessing was Joseph to his master, whilst he abode in his
house, and Jacob to Laban? They yield the world much profit, by the doctrine
IV.
so they are profitable, both in their
lives, and by their death. There
is scarcely any creature that brings
its owner greater incomes than
sheep ; they are good both for food
and clothing.
BOOK IV.] THE CHURCH COMPARED TO A FLOCK OF SHEEP. 707
they preach, by the fervent prayers they daily put up to Almighty God, and their holy
and good examples : " Let your light so shiue before men, that they may see your good
works, and glorify your Father which is in heaven," Matt. v. 16.
METAPHOR. PARALLEL.
V. Sheep are obedient, and rea- V. So believers, and the Church of Christ, are
dy to follow their shepherd whi- obedient to him :" My Sheep, saith he, hear my
thersoever he goeth. It is the voice, and they follow me ; and the voice of a
custom in some countries, for the stranger they will not follow," John x. 4, 5. "Thou
shepherd to go before the Sheep, shalt guide me by thy counsel," Psal. Ixxiii. 24.
&c. To which our Saviour alludes, Christ's precepts are the saint's directory, and his
John x. 27. practice their pattern for imitation. Hence
Paul exhorteth the Corinthians to follow him, as
he followed Christ, 1 Cor. xi. 1.
VI. Sheep are liable to many VI. So the saints of God are subject to mani-
diseases, many of them are weak fold weaknesses, temptations, and afflictions,
and feeble ; which a good shep- which moved the Almighty to great compassion,
herd taketh pity of, and endea- and sorely to rebuke the shepherds of Israel, for
vours to heal and strengthen them. their cruelty and great remissness towards his
Flock : -" The diseased have ye not strengthened,
neither have ye healed that which was sick," &c. And therefore saith, he would himself
take the work into his hands ; " I will bind up that which was broken, and will strengthen
that which was sick," &c.
VII. A Flock of Sheep must not VII. So the saints or Flock of Christ must not
be over-driven, lest they tire. Ja- be over-driven, they must be led gently along ;
cob, who was a skilful shepherd, and God taketh care to lay no more upon them
knew this and therefore told Esau than they can bear. " No temptation hath taken
his brother, that if the Flock were you, but such as is common to man : but God is
over-driven, they would die," Gen. faithful, who will not suffer you to be tempted
xxxiii. 13. above what you are able ; and will the temptation
also make a way to escape, that ye may be able
to bear it," 1 Cor. x. 13. He will not lay upon us more than is right.
VIII. Sheep are subject to go' VIII. So the saints are subject to go astray
astray, and to be lost in a wilder- from God, and to wander from his precepts, viz.
ness ; and upon that account need decline in their zeal, faith, and affection to
the shepherd's care, to seek them, him, and his ways, and to get wandering thoughts
and fetch them home to the fold. after the world; and sometimes they wander,
through the neglect and carelessness of the un-
der-shepherds : " My sheep, saith the Lord, wandered through all the mountains, and none
did search or seek after them,"" Ezek. xxxiv. 6. " I have gone astray like a lost Sheep,
seek thy servant," &c. Psal. cxix. 176.
IX. Sheep must be led forth into IX. So Christ's Flock must be fed in good pas-
green pastures, to be fed : and a tures, viz., with sound and wholesome truth, good
good shepherd will take heed he doctrine, food that is fit and proper for them;
put them not into fields or mea- they must not have the chaff of men's traditions,
dows that are not proper for them; nor the corrupt glosses of cloudy doctors, that lived
for some grounds will soon rot and in the dark times of the Church. It behoves
spoil them. Christ's ministers to take heed they suffer not the
Sheep under their charge to suck in the poison
of error and heresy ; for nothing rots and spoils Christians more than that. The spouse
from hence enquireth of Christ, " Where he feedeth his Flock ?" Cant. i. 7 ; that is, where
his blessed Gospel was truly and constantly preached, and his holy ordinances duly ad-
ministered, lest she should turn aside by the Flocks of his companions, that is, such as
call themselves so. Christ directs her to " go forth by the footsteps of the Flock, and feed
their kids beside the shepherds' tents :" that is, to follow the doctrine and footsteps of the
primitive church, for that alone is our rule in all God's holy worship. " The Lord is my
Shepherd, I shall not want : he maketh me to lie down ha green pastures, he leadeth me
beside the still waters,'" Psal. xxiii. 1, 2.
X. Sheep have a sh adowy place X. So the saints and church of God have a
to rest in, when the sun shines hot blessed resting-place in the time of the greatest
at noon, which is a great refresh- heat, temptation, affliction, and persecution,
rnent to them where they chew or whatsoever may cause disquiet, and grieve
4x2
708 ^ THE CHURCH COMPARED TO A FLOCK OF SHEEP. ' [BOOK IV.
METAPHOR. . PARALLEL.
their cud ; and being taved from the them, Cant. i. 7, in the midst of which, saith Mr.
vehemency of the scorching sun, they Ainsworth, Christ giveth sweet repose unto his
with the greater alacrity return to Sheep ; they have peace in him, though tribula-
their pasture. tion in the world, John xvi. 33. " They shall not
hunger, nor thirst, neither shall the heat nor sun
smite them," &c., Isa. xlix. 10. " Under the shadow of thy wings will I make my refuge,
until these calamities' he over-past," Psal. Ivii. 1. Hence Christ is said to be as the " Sha-
dow of a great rock in a weary land," Isa. xxxiii. 2. .
XI. Sheep have many enemies, XI. So God's poor Flock have many strong and
as lions, wolves, bears, dogs, foxes, cruel adversaries, who would soon tear them in
and the like ; and all their safety pieces, and utterly destroy them, were it not for
stands only in the care of their shep- the precious love and care of Jesus Christ. " We
herd : otherwise these cruel beasts, are killed all the day long, and accounted as Sheep
besides men, who kill many in a night, for the slaughter," Rom. viii. 36 ; hence called the
would soon tear them to pieces. " Flock of slaughter," Zech. xi. 4.
XII. A Flock of Sheep love to feed XII. So the saints of God do greatly love to
and lie down together; it is a diffi- assemble together : "They that feared the Lord,
cult thing to scatter and divide them. spake often one to another," &c., Mai. iii. 1 6.
If they be frightened by an enemy, " They that fear thee," saith David, "will be glad
or pursued by dogs, foxes, or wolves, when they see me, because I have hoped in thy
and should be separated, they would word," Psal. cxix. 74. It is a hard thing to di-
soon get together again. vide Christ's choice Sheep, their hearts are knit
one to another, as Jonathan's was to David's. And
if wicked men, like dogs and wolves, do endea-
vour to scatter them by persecution, they will soon get together again ; as is signified,
" And being let go, they went to their own company," Acts iv. 23.
XIII. A Flock of Sheep are sub- XIII. So the godly and faithful in Christ Jesus
ject to take soil and filth, and there- are very subject, as they are in themselves, to con-
fore have need of washing. tract much guilt and pollution, sin being of a
defiling nature ; and therefore it is they are wash-
ed by their Shepherd : " If I wash thee not, thou hast no part in me," John xiii. 8. The
believing Corinthians are said to be washed, they were before very unclean and filthy :
" Such were some of you, but ye are washed, but ye are sanctified, but ye are justified,
in the name of our Lord Jesus ; and by the Spirit of our God," " Who hath loved us, and
washed us from our sins in his own blood," 1 Cor. vi. 11, Eev. i. 5.
XIV. Sheep will live where other XIV. So the sincere and truly gracious soul
beasts cannot ; they will live upon can live by faith in a time of want and scar-
very hard and barren commons, city, when the hopes of other men die, and pine
where the grass is exceeding short, away. And though the world frown upon them,
and yet seem very well contented. and they cannot bee which way by an eye of sense
they should subsist, yet they make a good shift to
live upon the providence of God, who careth for them, and are very contented and
satisfied with such pasture as God is pleased to put them into. " Although the fig-
tree shall not blossom, neither shall fruit be on the vine ; the labour of the olive shall fail,
and the fields shall yield no meat ; the flocks shall be cut off from the fold, and there shall
be no herd in the stall : yet will I rejoice in the Lord, and joy in the God of my salvation."
Hab. iii. 17, 18.
XV. There are oftentimes in a XV. So in the Church of Christ are some evil
flock of Sheep some goats. and corrupt members, or such who are none of
Christ's Sheep, hypocrites, such as are unsound at
heart, who are also called goats, Matt. xxv. 33.
XVI. Sheep are very fruitful ; XVI. So the Church of God is fruitful ; from
they multiply in a little time ex- a few they have often increased to a great multi-
ceedingly, though many be killed tude, Acts ii. 40, 41. Nay, though there have
by butchers. been many of them slaughtered by the persecuting
butchers of Babylon, yet they have rather multi-
plied the more ; from whence that maxim grew, The blood of the martyrs is the seed of
the Church.
BOOK IV.] THE CHURCH COMPARED TO A HOUSE. 709
METAPHOR. . PARALLEL.
XVIE. In a Flock of sheep are XVII. So amongst the Flock of Christ are some
likely some fat and strong, and some fat and. rich saints, and some poor and lean ones,
lean ones ; and the strong are some- who do not thrive ; you may take it both in a tem-
times observed to run upon, and poral and spiritual sense : there are also some
abuse the weak, being grown very whom God rebukes and threatens, who are grown
wanton ; these sometimes leap over so head-strong, that they are waxed wanton and
the fold, and the shepherd hath much haughty, that they oppress and abuse the poor ;
trouble with them. and these God saith he will destroy ; they being
/ . grown fat, like Jeshurun, kick against the Lord,
and will not live in subjection to his Church, nor abide in the fold, Ezek. xxxiv. 16.
XVIII. Sheep are sometimes se- XVIII. So the sheep of Christ in the last day
parated from the goats, for some shall be separated from the goats, by the Lord
special occasion known to the shep- Jesus ; " Before him shall be gathered all nations,
herd. and he shall separate them one from another, as a
shepherd divideth his sheep from the goats ; and he
shall set the sheep on his right hand, and the goats on his left," Matt. xxv. 32, 33.
METAPHOR. DISPARITY.
Sheep may be lost, and torn in But none of Christ's sheep can be lost or perish ;
pieces, and utterly destroyed by though the enemy may loll or destroy their bodies,
lions, bears, &c. yet he cannot destroy then- souls, Matt. x. 28. " My
Sheep hear my voice, and 1 know them, and they
follow me, and I give them eternal life ; and they shall never perish, neither sbMl any
pluck them out of my hand : my Father that gave them me is greater than all, and none
is able to pluck them out of my Father's hand," John x. 27, 28
Touching other properties and things relating to Christ's Sheep, see the metaphor,
Christ the Good Shepherd.
THE CHURCH COMPARED TO A H V USE.
" But if I tarry long, that thou mayest Jmoiv how thou oughtest to behave thyself in the House
of God, which is the Church of the living God" &c. 1 Tim. iii. 15.
" But Christ over his own House, whose house are we" &c., Heb. iii. 6.
THE Church of Christ is compared to a House ; the great God, whose throne is above,
hath also a dwelling-place here below.
METAPHOR. PARALLEL.
I. A House is a habitation, a I. The Church is the habitation of the Holy
place built for some man or men to Ghost : " I will dwell in them, and walk in
dwell in.* them," &c., 2 Cor. vi. " For he dwelleth with you,
and shall be in you," John xiv. 17. " That good
thing which was committed to thee, keep by the Holy Ghost which dwelleth in us," 2 Tim.
i. 14. " Know ye not that ye are the temple of God, and that the Spirit of God dwelleth
in you," 1 Cor. iii. 16.
II. A House is built by a wise II. The Church is built upon a sure foundation,
builder, upon a sure and firm viz., Jesus Christ, " Another foundation can no
foundation; some are built upon man lay," &c., 1 Cor. iii. 11. " Upon this Rock
rocks. will I build my Church," Matt. xvi. 18.
III. A House is builded with, III. So the Church doth consist of several mem-
or doth consist of divers materials, hers, who are called or cpmpared to stones : " Ye
as timber, stone, brick, &c., which also, as lively stones, are built up a spiritual house,
are well hewed and squared before, an holy priesthood," 1 Pet. ii. 5. And these stones
are also well hewed and squared, by the word and
Spirit of God.
* See Vartae's Parallels, p. 400.
710 TJIE CHURCH COM? ABED TO A HOUSE. [BOOK IV.
METAPHOR. PARALLEL.
IV. A House hath some main IV. So the Church or House of God hath some
and principal parts appertaining or famous pillars, beams, and , rafters, as the Holy
belonging to it, as pillars, beams, Ghost calleth them : "The beams of our House are
rafters, &c. cedars, and our rafters of fir," Cant. i. 17. The
righteous are compared to cedars in Lebanon ; these
trees are tall and durable. Cedar was used in building Solomon's temple, a type or figure
of the Church ; which denotes the strength,. usefulness, beauty, and excellency of the saints,
or some among them, who are called pillars, Gal. ii. 9, " And when James, Cephas, and
John, who seemed to be pillars," &c. And Christ saith, " Him that overcometh will I
make a pillar in the temple of my God," Rev. iii. 12.
V. In a House, pillars, beams, V. So in the House of God, the prophets,
and rafters are of great, though apostles, pastors, deacons, &c., are of great use,
of different use; all are to support, though of different offices ; and all for the sup-
strengthen, perfect, and complete port of every part of the spiritual building ; and
the building : the least material the least member cannot be spared, Ephes. iv. 7,
is needful, and cannot be wanting. 12. Some are strong and some are weak; some have
five talents, and some but two ; yet one ought not
to despise the other, Matt. xxv. As in a material House, beams, and rafters, though di-
vers in strength and use, yet all have a firm connexion amongst themselves, to make up
one complete structure : even so in Christ's Church, though they be divers members, se-
verally gifted and placed, as we see in the body natural, yet, as the apostle there shows,
verse 25, " There should be no schism in the body," 1 Cor. xii. 24 ; but such a con-
junction of one another, as they have of themselves ; a holy sympathy in supporting, suf-
fering, and rejoicing.
VI. The House of a prince, VI. So the Church and temple of God, being
when built, is furnished, and most built for the glorious Prince of heaven and earth,
richly adorned, that it may become is most richly and curiously adorned with the pre-
a meet habitation, according to the cious gifts and graces of the Holy Ghost : for as
degree, glory, and grandeur of him the materials of this House are silver, gold, and
who is to dwell therein. precious stones ; so its ornaments or furniture
doth infinitely excel, it being the king's palace : .
" The king's daughter is all glorious within," Psal. xlv. 13.
VH. A house is a place of se- VII. So the Church is a place of security, God
curity ; it defends from many having made such a blessed wall about her : "And
dangers, which those are exposed un- the Lord will create upon every dwelling-place in
to, that are harbourless, and forced Mount Zion, and upon her assemblies, a cloud and
to lie without doors ; besides, some smoke by day, and the shining of a flaming fire by
houses have walls about them. night ; for upon all her glory shall be a defence.
I will, saith God, encamp about mine House, be-
cause of the army, because of him that passeth by,"
&c. He hath promised to be " A wall of fire round about her," Zech. ii. 5.
VIII. A House is a place of re- VIII. The Church of God is a sweet place
pose, a resting-place ; it is hence of spiritual repose. Sion is called a peaceable ha-
greatly desired, by every one that bitation, and sure dwelling, and a quiet resting-
belongs to the family that dwells place, Isa. xxxii. 20.
therein.
IX. A House hath a way that IX. So the Church, or house of God, hath a
leads to it, and a door that openeth way that readily leads to it. In a strict sense,
into it, that so those who are stran- Christ is both the way and the door. If any en-
gers, may be readily directed how to quire more directly, how they may find the way
find it. into the Church, if they take the counsel of the
Holy Ghost, they cannot miss. " Thus saith the
Lord, stand in the ways, and see, and ask for the old paths, where is the good way, and
walk therein," &c., Jer. vi. 16. This good old way is the way of repentance, faith, and
baptism ; the saints of the primitive time walked all in this way, and knew no other door
into the Church : " And they that gladly received the word, were baptized ; and the same
day there were added to them about three thousand souls, Acts ii. 41, 22.
X. A House is a place of de- X. So the Church of God is the principal place
votion ; there a man reads, prays, of public devotion : there prayers are made, the
BOOK IV.] THE CHURCH COMPARED TO A FAMILY. 711
METAPHOR. PARALLEL.
meditates, and instructs Ms family. word is preached, and the sacraments are duly ad-
ministered.
XI. A House is a subject to go to XI. So the church of God will soon decay, if it
decay, and therefore needs often be not often repaired by a wise and careful disci-
to be repaired. " By the slothful- pline.
ness of the hands the house droppeth
through."
METAPHOR. DISPARITY.
I. An earthly House in which I. But the church, or House of God, is called
men dwell, is the work of mens' God's building ; the choice preparing of the matter,
hands. and the framing and jointing every part, as to
the manner, is of God.
II. A House is built with such II. But this spiritual House consists of believers
materials as are without life. who, though they were once without life, yet now
are quickened, who are therefore called " living
stones, built up a spiritual house," 1 Pet. ii. 3.
III. Some Houses are left desolate III. But it is impossible that ever the House of
without inhabitants, and so go to God should be without inhabitants : " For the
decay, and at length fall. Lord hath chosen Zion, he hath desired it for his
habitation. This is my rest for ever, here will
dwell, for I have desired it," Psal. cxxxii. 13, 14. And as for sanctified ones, they are
not only dwellers in it, but the very materials of it : so that it can never be without them.
It being also founded upon a rock, cannot fall. " The gates of hell shall not prevail against
it." Matt. xvi. 18.
IV. Other Houses are liable to be IV. But the House of God hath stood ever since
destroyed, either by fire, or razed by it was erected, notwithstanding the many plots
an enemy, so that one stone may not and designs of Satan, and his instruments, by one
be left upon another. means or other, if possible, to have destroyed it,
so as that there might not have appeared so much
as the dust or stones ; no, nor so much as any sign left in any part, or among any peo-
ple in the world, whether there had been such a building or no. But blessed for ever be
Jehovah, that it may yet be said, " Walk about Zion, and go round about her, tell the
towers thereof, mark well her bulwarks, consider her palaces ; that ye may tell it to the
generation following : for this God is our God for ever and ever, he will be our guide even
unto death," Psalm xlviii. 12 14.
INFERENCES.
I. This calleth aloud upon all the members of God's House, to strive more and more
not only to be a meet habitation for God, but to beautify and adorn this house by
their holy and heavenly conversations. Holiness becometh thy House, Lord, for
ever.
II. Let all take heed how they defile or deface this House, either by plucking out a stone
or a pin, or touching a hair of the head of any that are of this building.
III. Let all God's people examine what their zeal is for God's House, or whether they
do truly prize the very dust and stones thereof.
THE CHUECH COMPAKED TO A FAMILY OE HOUSEHOLD.-
" You have I known above all the Families of the earth," Amos iii. 2.
" The House of God, which is the Church of the living God," 1 Tim. iii. 15.
" As we have opportunity, let us do good unto all men, but especially to the Household of
faith," Gal. vi. 10. J
" Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints,
and of the Household of God," Eph. ii. 19.
A HOUSE in the holy Scripture is sometimes put for the Family or Household, and some-
times for the structure or building itself. In both these respects the Holy Ghost runs the
parallel, in respect of the Church.
712 THE CHURCH COMPARED TO A FAMILY, ETC. [BOOK IV:
METAPHOR. PARALLEL.
I. " In a great house are not . I. So in the Church of God, there is a mixture of
vessels of gold, and of silver only, but good and bad, sheep and goats, sincere Christians
of wood, and of earth; some to honour, and hypocrites ; like as in a field there is a mixture
and some to dishonour." 2 Tim. ii. of wheat and tares ; and in a floor of grain, there
20. is chaff as well as corn. Though when any ap-
pear unsound, drossy, and ungodly, she turneth
them out. When the Family of Christ consisted but of twelve men, there was a Judas
amongst them.
II. In a great family there are II. So in the Church of God there are little
persons of different ages,- of different children, young men, and fathers ; there are weak
strength, of different relations to the and stronger Christians, some that stand in need'
master of the Family, and of different of milk, some that are fit for strong meat; some
employments. that need to be led, and carried in arms ; some
that are teachers and rulers, and others that are
taught and ruled, 1 John ii. 12, 14, Heb. v. 11 14.
III. The master, chief head, or III. So God, the great and good Master of this
governor of a Family, provides and heavenly Family, doth and will provide for all and
takes care of all that belong to him; every soul that belongs to him. "Take no thought
hence the Apostle saith, " He that for your life, what ye shall eat, or what ye shall
provides not for his Family, is worse drink ; nor yet for your body, what ye shall put
than an infidel, and hath denied the on. Why take ye thought for raiment ; Consider
faith,"- 1 Tim. v. 8. the lilies of the field, how they grow ; they toil
not, neither do they spin. Therefore if God so
clothe the grass of the field, which is to-day, and to-morrow is cast into the oven ; shall
he not much more clothe you, O ye of little faith ? Matt. vi. 25 30. " The young lions
do lack, and suffer hunger ; but they that fear the Lord, shall want no good thing," Psal.
Ixxxiv. 11. " He will give grace and glory, and no good thing will he withhold from
them that walk uprightly." " My God shall supply all your wants," &c., Phil. iv. 19.
" Casting all your care upon him, for he careth for you," &c.
IV. A Family is also under the IV. So is the Church under the government of
government of him who is the chief Christ ; and every member is subject to that au-
head and ruler thereof. thority, order, and rule, which he hath left
therein.
V. The master of a Family defends V. So doth the blessed God defend and preserve
his Family, to the uttermost of his his Church, whose power is infinite. " So will
power against all enemies. the Lord of hosts defend Jerusalem ; defending,
also he will deliver."
VI. Every person in a family, is VI. So each member of the Church is privy to
privy to all such things as are public- all such things as are done publicly therein ; and
ly done in the house, many of which many things done therein do so particularly relate to
ought to be concealed, and not di- the Family, that it is an evilthing, and justly to
vulged to others. It is a reproach to be reproved, for any member to divulge or make
a person of an honourable Family to such private matters known to others. The
make known anything that is done Church of God in this respect, as well as in some
in the house, which ought by all others, should be " As a spring shut up, as a
means to be kept secret. fountain sealed," &c., Cant. iv. 12.
VII. It is a great honour to a VII. So it is a great honour to the Church of
F.amily, when it is well governed. God, when it well and wisely governed. In this
It was this very thing that the respect Solomon was a type of Christ, and his
queen of Sheba was so much taken Family a type of the Family of the faithful, or
with, when she came to see Solo- Church of God. The Lord Jesus ought to be
mon. It is said, " When she saw his acknowledged as the Head, and chief Governor;
wisdom, and the house which he had ' and next to him, the bishop or pastor thereof must
built, and the meat of his table, be obeyed, and submitted to in all things, in the
and the sitting of his servants, and Lord. " Obey them that have the rule over you,
the order of his ministers, and their and submit yourselves ; for they watch for your
apparel, and his drinking vessels, souls," Heb. xiii. 17. There is nothing that doth
and his burnt-offerings, that he more beautify the Church of God, than good order
BOOK IV.] THK CHURCH COMPARED TO A FAMILY, KTC. 713
METAPHOIl. . PABALLEL.
offered in the house of the Lord, she what is any society of men, without rule, and
was astonished," &c. 1 Kings x. 1, good government ? Strict discipline must be kept
3, 4, 5. ' In a Family, the gover- up in Christ's Family. Every member ought to
nor ought to know his place, and know his place, and to strive to behave himself
all the rest to be in subjection ; or well. To this very end Paul wrote to Timothy,
else great confusion and disorder " That thou mayest," saith he, " know how thou
will break forth. Hence a Bishop oughtest to behave thyself in the house of God," &c.
ought to be one that rules well his 1 Tim. iii. 15. All the saints should live in perfect'
own house, having .his children in peace, unity, and sweet concord together as children
subjection, with all gravity. What of the same Father, and heirs of the same crown
is more lovely in a Family, than and kingdom. Hence the apostle exhorteth the
to see every one behaving himself saints, to " endeavour to keep the unity of the Spi-
well, living in sweet concord, rit, in the bond of peace,' 3 Eph. iv. 3. Nothing is at
peace, and love together. this day more grievous to a sincere soul, than to
see the great divisions, and want of love, that
is amongst us ; nor doth any thing more encourage our Popish adversaries. Jovianus the
Emperor, was much troubled at the divisions that were amongst Christians in his time, and
showed his dislike at their contentions, in these words : " I tell you truly, I cannot bear
with contention, but such as are for concord and unity I willingly honour and embrace :
and certain I am, that such as strive for truth and peace, Christ will embrace, discord
amongst brethren being one of those things he chiefly hates," Prov. vi. 16.
VIII. There is, and ought to VIII. So in the Church, or spiritual Family,
be, some special order and disci- there is a special order and discipline to be learn-
pline kept up in a Family, that ed and kept up, and every one is to know his
every one may know his place, place, work, and business, some of which we
work, and business. shall briefly hint in this place.
The first thing that I shall mind is, the choice of officers, viz., elders and deacons :
They should be chosen according to the rules and directions God hath left in his word,
viz., Men fitly qualified: "A bishop must not be soon angry, not given to wine, no
striker, not self-willed, not a brawler, nor covetous, not a novice. He must be blameless,
one that rules well his own house, apt to teach, a lover of good men, sober, just, tempe-
rate, able by sound doctrine to convince gainsayers," 1 Tim. iii. 3 S, Tit. i. 5, 6, 7.
There are directions also given about their wives.
2. Every member hath his peculiar vote in choosing of their officers ; after election, they
are to be ordained, by prayer, and laying on of hands, Acts vi. 6, and xiii. 3.
3. The pastor or bishop is to feed the flock, to be faithful and laborious in preaching
the word of life, exhorting, reproving, comforting, according as he finds occasion, 1 Tim.
iv. 12, 16.
4. It behoveth him, together with the Church, to he careful whom they receive into
the lamily, viz., none but such as are converted, true penitent and believing persons, as
near as they can.
5. They ought to know the state of the flock, and to watch over every member thereof,
Prov. xxvii. 23, Heb. xiii. 17.
6. The members of the Church ought to study their duty.
(1.) To their pastor, to provide for him a sufficient maintenance, that he may not be
encumbered with worldly affairs, and thereby made unfit for his great work and business
he is called to, 1 Cor. ix. 9 14. See Planters, Labourers, &c.
(2.) To pray for him, and show him all due respect, as the steward and ambassador of
Christ, Eph. vi. 19.
(3.) As to their duties one to another, as fellow-members of God's Church, it is needful
for them to know how they should carry and behave themselves towards their offending
brethren. And as touching this, it is necessary to consider, 1. The rule touching private
offences. 2. Touching public and scandalous offences and offenders.
1. Touching private offences, Christ hath left us directions, in Matt, xviii. 15 16
"If thy brother offend thee, tell him his fault between thee and him alone- but" if he will
not hear thee, take one or two more, &c. But if he still neglect to hear them tell it to the
Church : But if he will not hear the Church, then he is fit for Church-dealing, orexcommunica-
4 Y
F14 THl'l CHURCH COMPARED TO A FAMILY, ETC. [BOOK IV.
tion." Let all take heed they do not make public any evil or offence of their brethren,
that is private ; for this is an utter fault, and a violation of the law of Christ, and order of
his house.
2. Touching public and scandalous sins and offenders, such as expose the name of G 0( *
to a reproach, as fornication, covetousness, idolatry, drunkenness, rioting, &c. These,
without thorough and unfeigned repentance, ought forthwith to be delivered up to Satan,
or put out of the Church, into the kingdom of Satan, from whence they came, 1 Cor. v. 5.
And truly it cannot be known quickly who hath true repentance, that fall into such great
sins, until there be some time of trial. Reformation of life is the chief part of repentance ;
therefore to clear the name of God from reproach, and the better to bring the offender to
the sense of his sin, the ordinance of excommunication ought, in my judgment, immediately
upon conviction, to pass against him.
3. In the administration of justice and judgment in the Church, special care ought to
be taken, that with all wisdom and impartiality persons may be dealt withal. Let the
Church and pastor see to it, that the rich be no more spared than the poor. Levi was not
to know his father in judgment.
IX. In a religious Family, devo- IX. So the Church of God is the chief place of
tion is carefully and duly perfor- public devotion ; there the word of God is and
med, prayer, reading the word, ought to be read. And hence Paul saith to the
&G. It is a reproach to a Family, Colossians, '" when this epistle is read amongst you,
especially to the master, or gover- cause it to be read also in the Church, (mark,'} of
nor and governess, to have this the Laodiceans," Col. iv. 16, 17. There the word of
neglected, and a sin very provoking God is truly and duly preached, and the sacra-
to God : " Pour out thy fury upon the ments administered. " Out of Zion, the perfection
heathen that know thee not, and upon of beauty, God hath shined." " To the intent, that
the Families that call not upon thy now unto principalities and powers in heavenly
name," Jer. x. 25. places, might be known by the Church the manifold
wisdom of God," Psal. 1. 2, Eph. iii. 10. Hence
God is said to "love the gates of Zion," viz., the place of his visible worship, "more
than all the dwellings of Jacob," Psal. Ixxxvii. 2. Can there be a greater reproach to a
Church, or anything more provoking to God, than to have prayer, and other branches of
public worship and devotion, wholly neglected among them ?
X. All the Family, yea, every X. So the whole Church, I mean each commu-
particular person thereof, ought to be nity of Christians, yea, every particular member
called together, and they diligently to thereof, ought to be called together, and they
obey that call, and come together at diligently to obey that call, at all times, when
the time of devotion, or when prayer prayer or any other part of Church-service, de-
is solemnly performed therein. votion, and worship is to be performed. " Not
forsaking the assembling of yourselves together, as
the manner of some is," &c., Heb. x. 25. " They
were all with one accord in one place." Acts ii. 1.
XI. Some Families are exceeding XI. The whole Family of Christ, the great
great, .consisting of many persons, Prince of heaven and earth, I mean the whole
especially, if it be the Family of a universal Church, both militant and triumphant,
prince, or noble person. is exceeding great, the one part of which is in
heaven, and the other on earth : " For this cause
I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole Family in
heaven and earth is named," &c. Ephes. iii. 15, 16.
XII. It is exceedingly commendable XII. So the Lord Jesus, the Head and Gover-
and honourable, for all that belong nor of his Church, hath strictly commanded, and
unto a Family, to be truly and cor- doth exceedingly commend the grace of love in
dially affectionate one to another, to and among all his Family. The Church is never
be ready and willing to do all offices more desirable or comely in this world, than when
of love and kindness, so far as the law the love of each member doth abound one to-
of such a relation doth require of wards another ; when ministers love the people,
each, in their respective places and and the people heartily love them, and when every
callings. one, in the station wherein God hath set him, is
ready and willing to do any office of love. How amiable upon this account is the Church
of God !
BOOK IV.] THE CHTTKCH COMPARED TO A FAMILY. 715
INFERENCES.
This shows, that the Church of God are a choice and peculiar people, such who have
given up themselves in the order and fellowship of the Gospel, walking together in love,
as a holy, religious, and united Family, according to the order and discipline Christ hath
left in his word, having sweet acquaintance and intimacy one with another.
And now to conclude with this head, from the whole we may infer,
1. That God's Church is most dear and precious in his sight, or a people that he hath
most choice love and affections to, and takes great ca*e of.
2. That the Church of God under the Gospel- dispensation, is not national, parochial, &c.
3. That the Church of God are a people separated from the world, in respect of the
worship, traditions, and sinful customs thereof, &c., non-conformity to the world in these
respects is an indispensable duty : " Be not conformed to this world." Bom. xii. 2. " Come
out from amongst them, and be ye separated, saith the Lord, and tqucli not the unclean
thing/' &c., 2 Cor. vi. 17. .
4. That the true Church of God is a number of sincere and godly Christians, who
have solemnly covenanted, and given up themselves, to walk in the true order and
fellowship of the Gospel, according to the exact rule of God's word, amongst whom
the word of God is truly preached, and the sacraments are duly and in a right man-
ner administered.
5. That God's Church hath many enemies, and yet in despite of them all, shall
abide, and the gates of hell shall never prevail against her : and though for a time she
may be low, and under great sufferings, yet she shall arise to a great degree of glory in
the latter day.
4 v 2
METAPHORS, ALLEGORIES, SIMILES,
TYPES, ETC.,
THAT RESPECT
I. Of Men in general.
II. Of the the godly, or good Men
III. Of sinners, or wicked Men.
MEN COMPARED TO EAKTH.
" Hear, O Earth, Earth, Earth," Jer. xxii. 29.
" Let all the Earth fear the Lord," Psal. xxxiii. 8. " Let all the Earth keep silence, 9
" But the Earth helped the Woman" Kev. xii. 16.
Earth in these scriptures, we are to understand Men dwelling upon the Earth.
METAPHOR.
PARALLEL.
1. The Earth is far from hea-
ven ; there is a vast difference be-
tween them.
I. All men, whilst they remain unconverted,
or abide in a state of nature, are said to be far
from God ; though not in respect of place, yet in
respect of condition, Men being by reason of sin
in a state of enmity : "Ye that sometimes were afar off, are now made nigh by the blood
of Christ," Eph. ii. 13.
II. So man naturally is earth-like, a heavy
and lumpish piece, being taken out of the Earth,
and the offspring of red Earth : " As isthe Earthy,
such as they that are Earthy," 1 Cor. xv. 48.
III. So Man hath all his dependency upon God ;
neither the spiritual Man, nor the natural Man
can subsist, unless the heavens send down bless-
ings upon them. All human, as well as divine
growth and fruitfulness, comes from above.
IV. So Man naturally cleaves to, and takes de-
light in earthly things : " He that is after the flesh,
minds the things of the flesh," Rom. viii. 5. He
up, or thrown upward, yet by an in- that is not born anew, born of the Spirit, but is
nate propensity to descend, it natu- wholly an earthly Man, the Earth is his proper
centre : though sometimes his heart may, in an
artificial way as it were, be lifted upwards, yet
down he falls again to his own centre.
V. So what o, dark dungeon is Man's heart,
and in what Egyption darkness would all Men and
women be involved, were it not for the light of
the God of heaven, his word, and blessed Spirit !
VI. So the body of Man, which is fed from the
Earth, which was taken out of the Earth, we
daily see, goeth to the Earth again : and there-
fore man may be called " Earth, Earth, Earth ;"
that was his original, Jer. xxii. 29. Earth he was,
and Earth lie is, and to Earth he shall return again.
' -L
II. The Earth is a heavy, lumpish,
and gross body.
III. The Earth hath its great
dependency upon the heavens ; did
not the rain from above water it, and
the sun shine upon it, how hard and
barren would it soon be.
IV. Earth turns and cleaves to
Earth, as its proper centre. Though
a piece of it may by force be lifted
J. * V
rally falls down again.
V. What a dark dungeon would
the earthly globe be, did not the
heavens shine upon it !
VI. Those things that are frd
and nourished by the Earth, are
Earth, and, we see, go or return
to Earth again.
BOOK IV.] MAN COMPARED TO A WORM. 7J 7
METAPHOR. PARALLEL.
VII. The sun every spring by VII. So the Lord Jesus will cause all these
its powerful influences, causetli all earthly bodies of men to rise up from the dead at
earthly plants and flowers to come the last day. All that are in the graves shall hear
forth, that seemed dead in winter, his voice, &c., John v. 28.
INF ER.ENCE .
This may inform mankind of their original, and may tend to keep them humble. Why
should any mortals have such high towering thoughts of themselves, and vaunt in pride,
and haughtiness of heart, spotting, trimming, and decking themselves, when, alas ; their
bodies are nothing but Earth, lumps of Earth ? They dwell in houses of clay, and it is
but a little while ere the Worms will feed upon them, Job iv. 19. Though now they
seem like curious vessels, are refined Earth, yet in a short space they will be part
of the grossest and loathsomest earth that eyes can behold, nothing but filth, and stinking
putrefaction.
^ " O then be not proud of your bodies, nor of your beauty :* They who are now the
fairest and goodliest to look upon, may quickly have a broken and loathsome skin. A
disease, or one fit of sickness may spoil all thy beauty, deface and blemish thy excellent
features ; and if disease doth it not, old age will : time will draw furrows in thy face,
and make wrinkles in thy brow. Strength and beauty are no matches for time. All
things were made in time, and time will mar all things : so long as generation continueth,
corruption must.
" The two externals which man is most subject to be proud of, are beauty and apparel.
Clothes are a flag of vanity, and pride sits upon the skirts. But remember, how fine
soever your clothing is this day, God can put you on another suit before to-morrow :
he can put you on such clothing, as you shall have little cause to be proud of ; he can
make you "wear worms and clods of dust.
" And if we, saith he, consider it, we have little reason to be proud of clothes, for if we
follow the best, of them to their original, they will be found to be but a clothing of
worms, and clods of dust."
" What are silks, satins, and velvets, but the issue of worms ? And what is your
gold and silver, what your pearls and precious stones ? Are they anything, if you will
resolve them into their principal, but clods of Earth ? They are indeed better concocted
by the heat of the sun, refined and polished by the art of man ; but if you search their
pedigree, they are but clods of dust, &c. And if you be proud of such clothing, God
can clothe you with worms, not only of unrefined and unpolished, but of putrified and
filthy dust.
MAN COMPARED TO A WORM.
" How much less man, that is a Worm, and the son of man, a Worm /" Job xxv. 6.
A worm is one of the meanest creatures, and the word that is here vised, nni Vermis
parvus, aut Caseo nascens, signifieth properly and chiefly those worms that breed in flesh,
or cheese, or any other kind of food when it is corrupted. The word is used, Exod. xvi.
24, where it is said, the manna that was reserved contrary to the command of God, bred
worms ; such a Worm is Man.
God is so excellent and glorious, that nothing can be found out, that can set forth
or illustrate his incomparable Being and greatness : To whom shall we liken him ! So
there is nothing so low and base, but man in his fallen state is compared to it ; he is
compared to earth, dust, the grass of the field, to a lie, to vanity itself, and here to a
Worm.
I. A Worm hath its original from I. So Man is earth, as we showed before : his
the earth. original is from thence.
II. A Worm liveth upon the II. So Man in his natural state liveth upon the
earth, and there it loves to be, and earth, and the things thereof; he panteth after
make its abode. the dust of the earth ; his mind, love, and whole
desire is after earthly things, Amos ii. 7.
* Caryl on Jobvii. 5. p. 596, 59?.
718 MAN COMPARED TO A. WORM. [BOOK IV.
METAPHOE. PARALLEL.
III. A Worm is a creature of III. So Man in his fallen state is of no worth,
little worth, and hath no beauty in he hath made himself as light and empty as vanity.
it ; what is more contemptible than He was once of great worth in God's esteem,
a Worm ! whilst he retained his uprightness ; but now na-
turally there is no excellency in him, his beauty
is gone, he is but a lump of sin and pollution, contemptible as a Worm.
IV. A Worm is a creature that IV. So Man is open to manifold dangers from
lies obnoxious to great danger ; sin, Satan, and the w orld ; many ways he is ex-
every foot is ready to crush it. posed to ruin, and to be undone for ever.
V. A small thing may spoil, V. So a small thing may destroy and ruin Man.
kill, and destroy a Worm. First, a little thing may take away his natural
life ; a bit of bread hath choked some men ; a
tile from a house may beat out his brains ; a spider, and other small creatures, may pre-
sently destroy him. What is man's life ! How small a thing will stop his breath ! And
then, secondly, a small thing, as it may seem in his sight, may destroy his soul : a
lascivious lust, a wanton look upon a woman, jesting, and idle words, nay, the least
sin, without repentance, will damn him for ever, Matt. v. 28. But remember this no
sin is small or little in itself, though there be more venom in some sins, than in some
others. The least sin is a breach of the holy law of God, and the least breach thereof lay-
eth a soul under the curse of it. Also Christ's blood was shed to save us from' lesser sins,
as well as from the greater.
VI. A Worm is a creature that VI. So what resistance is a Man able to make
is not able to make resistance, that in himself, against Satan ? Is he not as a worm
way to deliver itself from its ene- in the sight of that cruel enemy, if God let him
my. - but once out against him ? Besides, God is an.
adversary to him, whilst he remains in an uncon-
verted state ; and what resistance can he make against the Almighty ? There is a far
greater disproportion between God and us, than there is between us and a worm, Psal. vii.
11, Matt. v. 25.
VII. A Worm is a creature that VH. So Men are a prey to Satan, and evil
is a prey to the fowls of heaven ; spirits, who are called fowls of heaven, Matt.
they, you know, commonly feed xiii. 4, 19. How often doth the devil seize upon
upon them, and catch them up at sinners, and carry them captive at his will ?
every turn.
VIII. Worms, when they find VIII. So some poor sinners, when they find
the ground to shake by men's tread- their earthly tabernacles begin to shake, by sick-
ing upon it, many times make haste ness, or some approaching judgment, make haste,
into their holes, and thereby save (their consciences being thereby awakened by the
themselves. Lord) to get into that place of security God hath
provided for them, -viz., the Eock Christ, who is
called an. hiding-place, Isa. xxxii. 2.
IX. There are many sorts of IX. So there are many sorts of men, [Worms.]
Worms.
1 Some great, and some small 1. So there are some great Men, mighty ones
ones ; and yet all are but Worms. of the earth, as kings, &c., and some small or
poor Men ; but yet all are but Worms, weak and
contemptible creatures in God's sight ; . David called himself a Worm : "I am a Worm,
and no man," &c., Psal. xxii. 6.
2. There are some dunghil- 2. So there are some men, (whom we corn-
Worms, who love to abide or live . monly call muck-Worms) who delight in nothing
in dung, and muck of the earth. more than in the dung or filth of the earth
or muck of this world ; their hearts and hands are
always in the earth. Take them out of this filth, and they are as dead men ; and let
them alone, and you shall presently see them crawl to their old delights. Nothing but
the world is in their mouths ; they wallow in their filthy lusts, and earthly-rnindedness, .
as the swine tumble in their mire.
3. There are some Worms 3. . Such a Worm is a wicked Man, a vermin,
very loathsome, such as breed in a Worm, that breeds in corruption, as it were
rotten putrified flesh, which are called a loathsome creature in God's sight. See the
carrion-Worms. head of the metaphor.
BOOIC IV.] MAN COMPARED TO A WOIiM. 719
METAPHOR. PARALLEL.
4. There are some Worms that 4. There are some Men who deceive their
deceive the eyes, seeming to be what neighbours: they take them to be holy and good
they are not. Many have thought Men, precious saints of God, and yet are greatly
they had seen fire in the night, when mistaken in them, they being no better than painted
they have cast their eye upon them sepulchres, mere hypocrites ; and notwithstand-
in the place where they have lain, irig their outward show of holiness and sanctity,
These are called Glow-Worms. E,. are but earth- Worms, having the world, viz., ex-
W., tells us a story of a parson, that ternal advantage, or vain glory, in their eye, as
in the night, being drunk, casting his the great thing they aim at in their profession;
eye upon one of these Worms, hav- and in the day of Christ, they will appear to be
ing his pipe of tobacco filled, went what in truth they are.
boldly towards it, crying out, " Fire,
I hope ; .Fire, I hope." When the light comes, these appear to all to be but Worms .
5. There are some very hurtful 5. So there are some Men, who, like to these
Worms, which spoil trees, flowers, Worms, are of a very hurtful nature, and endea-
and the fruits of the earth : such are vour to spoil Christ's spiritual trees, flowers, and
the palmer -Worm, the caterpillar, precious fruit, &c. They are called locusts or
and the canker- Worm : which sort caterpillars by the Holy Ghost ; they are said to
of hurtful vermin God hath often come out of the bottomless pit : " And to them
brought upon a people and nation, was given power, as the scorpions of the earth have
as a punishment of their sins. See power," &c., Rev. ix. 3. " By these locusts are
Joel i. 4, Amos iv. 9. meant, (as Franciscus Claudius, a Carmelite friar,
and others expound the place, as is noted by Mr.
Wilson,) those great swarms of Popish priests, friars, monks, cardinals, even the whole
Popish hierarchy, and pontificial clergy. These are fitly likened unto locusts, which are
a little vile vermin, springing, as some say, out of smoke," &c. And truly this is made
too evident of that sort of Men this day in England, and other nations of Europe. Never
were a more destructive generation of vile vermin in the world; none make, or
threaten to make greater spoil of Christ's vineyard, and precious fruit-trees, than they.
And in that they are let in upon us, we may plainly read God's displeasure against us
thereby ; and nothing but unfeigned repentance and reformation will doubtless free this
poor nation from them, for at this very time we are sadly plagued and pestered with them.
See God an Husbandman.
6. There are also some profit- 6. This sort of Worms resemble the laborious
able Worms, who are very labo- and faithful ministers of Christ, who spend them-
rious, and clothe the world with selves in preaching, and in divine prayer and me-
silk ; and they are called silk- ditation, that so they may enrich men's souls with
Worms. grace and true virtue. These, as instruments in
God's hand, may be said to clothe Men and women
with silk, or gloriously adorn their better part, though hereby, through zeal and faithful
industry for God's glory, they waste and consume their own carcases, spending, and being
spent, as the apostle speaks.
X. The house or place of divers X. So Man, who is a Worm, must take up his
Worms is the earth ; they lie hid in place for a short time in the earth: "The grave
the ground. is my house, saith Job, the place appointed for all
living," Job xvii. 13. This Worm must go to his
fellows, to the Worms.
INFERENCES.
I. BY this we may see what a poor thing Man is : the mighty ones of the earth, who
boast of great matters, are but W^orms. And if Man be but a Worm, why doth he swell
above the clouds, as if he would make his nest among the stars, whereas he must shortly
fall among the clods, and be eaten of Worms ?
II. Take heed of having Men's persons in admiration ; it is a vain thing to give flat-
tering titles to others. As it becomes us not to reproach or "vilify any Man, though all
Men be but as Worms ; so it is a God-provoking evil, to flatter Men thereby, creating high
thoughts in them of themselves ; as some once served Herod, crying out, " It is the
720
MAN COMPARED TO A FLOWKR.
[BOOK iv.
voice of a God, and not of a Man :" but the Almighty, to show how much he abhorred
such as gave not him the glory, made them know he was but a Worm ; and therefore the
angel of the Lord smote him, and he was eaten up of Worms, Acts xii. 22.
III. Be not envious at others, though more rich and honourable than thee. . The
greatest of men are but Worms : and though some sparkle and shine in outward glory and
splendour, and seem to excel every way, yet they may be but like glow- Worms ; it is
but for a night they seem like stars, in the morning they will appear like others.
IV. Let us learn from hence not to overvalue ourselves, nor our lives: what is the life
of a Worm !
V. What fools are the wicked of the earth, to muster up their forces against God's
people ! Whom do they come out against ? It is but against a Worm. Could they
prevail, what honour could they gain by it ? Is it so great a manner to destroy a Worm ?
for so Jacob in his low estate is called : " Fear not, thou Worm Jacob." But let them
know, this Worm hath a mighty God to take its part : "I will help thee," &c., Isa. xli.
14. Why should Worms seek to destroy one another ?
VI. Lastly ; What cause is there, these things considered, to admire, that the glorious
God of heaven and earth should be mindful of a Worm, nay, to set his heart upon him,
and give his Son to die for him ; and to take such a poor and contemptible thing asJMan
into union and communion with himself! Job vii. 17.
MAN COMPARED TO A FLOWER.
" He cometh up like a Flower, and is cut down," Job xi\ r . 2.
" All flesh is grass, and all the goodness thereof as the Flower of the field" Isa. xl. 6.
A MAN in his best estate, and in every estate, is altogether vanity ; so he is in his best
days, and in all his days, but a Flower, or may be compared to a Flower.
METAPHOR.
I. A Flower hath a root, from
whence it grows and springs up.
II. A Flower springs up out of
the earth suddenly, and at first is
but a tender bud, fresh and flou-
rishing;
III. A Flower hath but a little
time of continuance ; though some
abide longer than others, yet most
Flowers last not long.
IV. There are divers sorts of
Flowers ; some fair to look upon,
very lovely to the eye, but of an ill
savour.
V. There are some other Flowers
that are not beautiful to the sight,
whose nature and virtue is most ex-
cellent.
VI. Great care is taken of some
choice and rare Flowers ; they are
prized at a high rate by such as
own them, and know their worth.
PARALLEL.
I. So all Men have one common root, from
whence they spring up, viz., the first Adam.
II. So Man springs up like a Flower, and at
first is like a tender bud, fresh and flourishing.
III. So Man that is born of a woman is but
of few days, his time is but short upon the earth ;
though some continue longer than others, yet ge-
nerally their days on the earth are but few, in a
comparative sense, Job xiv. 1.
IV. So there are divers sorts of men and wo-
men ; some very fair and amiable to the outward
sight, but of an ill and stinking savour in their
lives and conversations, in the nostrils of God and
all good men, having no grace, and are besides of
a perverse and crooked nature.
V. So there are some men and women, who
though they be not lovely and beautiful to carnal
eyes, yet are of most sweet and gracious disposi-
tions, and whose worth and excellency is exceeding
great, Psal. xlv.
VI. So the saints, who are choice Flowers in
God's esteem, are greatly cared for; he esteems
them above what men esteem of their choicest
Flowers; they are his jewels, and prized by him as
his chiefest treasure ; of them he hath said, " The
world was not worthy/' Heb. xi.
BOOK IV.]
SAINTS COMPARED -TO BABES.
721
METAPHOR.
VII. Some Flowers greatly mag-
nify the wisdom of their Creator,
there being many great rarities to be
seen in them.
PARALLEL.
VII. So the wisdom of God appears in the
creation of Man. He is a curious piece of God's
workmanship, in his first make, in respect of his
body, but more especially touching his soul. But
the greatest rarity that appears in this Flower,
shines forth in his second creation, in his being new-made or transplanted into Christ
Jesus, whereby he is adorned with all those most transcendent and incomparable gifts
and graces of the Holy Spirit.
VIII. So the best and most choice spiritual
Flowers grow in God's garden, the Church.
What are those sinful ones, who grow in the field
of the world, to some of these ?
IX. So Christ's choice Flowers, his precious
saints, are most lovely and amiable, when they
are fully ripe for heaven.
X. So God knows the best time to crop off, or
take away by death, this and that precious
Flower. Sometimes he cuts them down, before
others think they are half ripe ; but God knows
better than we. He never pulls, nor takes any
of his saints unto himself, till he seeth they are
fit to die. And who shall be offended at him in
what he doth ? though he take such out of the Garden, that we would fain have grow
still there, because they are such a sweet ornament to it ; but may not God do what he
pleases with his own ?
XI. So some die as soon almost as they are
born ; they are taken away, and fade in the very
bud. Also some Christians God crops off, and re-
ceives to himself, as soon as they are born again ;
they come up, and are presently cut down, &c.
XII. So Man, though he wither away, and die,
yet his body is laid but like a seed in the earth ;
at spring, viz., in the resurrection day, he shall
rise again. Every seed shall have his own body;
it shall not be another, but the same body shall arise from the dead: " My dead body
VIH. The rarest Flowers grow in
gardens ; what is a field Flower to
some of these ?
IX. A Flower is most beautiful,
when it is fully ripe.
X. The owner of Flowers knows
the best time to crop them, and who
shall be offended at him, when he
takes to himself this or that Flower
out of his garden ? He may do what
he pleaseth with his own.
XI. Some Flowers are gone on a
sudden. Naturalists tell us of a
Flower that lasteth but one day ; and
I have read of others, that fade in the
very budding.
XII. Some Flowers have seed in
them, which if sown will produce a
Flower again the next spring.
shall arise," &c. "There shall be a resurrection, both of the just and unjust," 1
xv. 38, Isa. xxvi. 19, Acts xxiv. 15.
Cor.
INFERENCE S .
I. What a fading thing is Man ! Let every one from hence learn to make ready to
die. Happy are they who are fit and prepared for it ; for Man in his beauty and chief
flourishing is near unto withering.
II. How fading and transient is all our glory ;
III. What fools are mortals to value themselves so high.
IV: How vain a thing is it also to set our hearts inordinately upon our dearest friends.
There is mention made of the coming up of this Flower, and of its cutting down, but no-
thing of its growing. Alas ! its standing is so small a time, it is not taken notice of; we
are born to die, and we die as soon as we are born.
SAINTS COMPARED TO BABES.
i
" As new-born Babes, desire the sincere milk of the word, that ye may grow thereby "
2 Pet. ii. 2.
METAPHOR. PARALLEL.
I. A Babe is begotten. Abra- I. A Babe in Christ is begotten by the Word
ham begat Isaac. " Hearken to thy and Spirit of God ; " Of his own will, beo-at he us,
father that begat thee." by the word of truth, not of corruptible seed but
722
SAINTS COMPARED TO BABES.
[BOOK iv.
METAPHOR.
II. A Babe hath not only a fa-
ther, but also a mother.
III. A Babe partakes of the same
nature of its parents : " That which
is born of the flesh is flesh," John
iii. 6.
IV. A Babe is .formed by the
mighty power of God in the womb.
V. A Babe is born or brought
forth into the world.
VI. A Babe hath all the parts and
lineaments of a man, if it be a perfect
birth.
of every grace, though at first forming
VII. A Babe, when born, is ob-
served to come into the world
crying.
dumb. " Behold he prayeth," Acts ix.
born again, or a new creature;
VIII. A Babe new-born desires
the milk of its mother's breast.
IX. Babes are harmless, free from
malice.
X. A Babe, when first born, if not
diseased, is observed to grow much
in a little time ; its growth is then
more visible than afterwards.
XI. A Babe needs much tending,
must be carefully looked after, or it
may suffer much. It is carried in
the arms, dandled upon the knees,
and laid in the bosom, and hath many
a kiss from the father and mother.
XII. Babes, after they are grown
up, are taught to speak plain, not to
chatter and cry only, but to talk and
speak intelligibly, and also to go.
XIII. Babes are weak in know-
ledge and understanding : " When I
was a child, I thought as a child, I
understood as a child," 1 Cor. xiii. 11.
From hence they many times are
froward, peevish, and soon distaste ;
small things will offend them.
XIV. A Babe, after it is grown
up, doth not expect that its father
PAEALLEL.
of incorruptible, by the Word of God, that liveth
and abideth for ever," Jam. i. 18, 1 Pet. i. 23.
II. A Saint has not only God for his Father,
but the Church for his mother. " Jerusalem,
that is above, is the mother of us all," Gal. iv. 26.
III. A Babe in Christ partakes of Christ's spi-
ritual nature : " That which is born of the Spirit,
is spirit, or spiritual," John iii. 6.
IV. A Saint is formed or created by the mighty
power of Christ, and by the Spirit : " We are his
workmanship, created in Christ Jesus to good
works," Eph. ii. 10.
V. A Saint is born of God : " And of Zion it
shall be said, this and that man was born in her,"
Psal. Ixxxvil 5. Ministers are said to travail, to
bring forth children to Christ.
VI. A Babe in Christ hath all the essentials of
a true Christian ; he hath all the parts and linea-
ments of a new creature. There is a formation,
or a gracious work" in every faculty, a partaking
not done to full growth and perfection.
VII. A Babe in Christ, when first born again,
or spiritually brought forth, cries to God, is much
in prayer: God hath no children that are born
11, which was a clear demonstration that he was
VIII. A babe in Christ desires the sincere milk
of the word, viz., the sweet, saving, and comfort-
able doctrine of the Gospel.
IX. Babes in Christ are or should be harmless,
concerning malice, as children.
X. A Babe in Christ, or a true Christian, when
first converted, if not spiritually distempered, grows
much. We read of some of the saints, who soon
after they received the word of truth, grew ex-
ceedingly, though afterwards a Saint's growth in
grace is not so visible.
XI. Babes in Christ need also much spiritual
care and looking after. Christ, as well as bis
Church and ministers, takes much care of them :
" He carrieth these in his arms, and layeth them
in his bosom," Isa. xl. 10, 11, They have many
a gracious kiss of Christ's mouth, or promise of
his word, whereby he seals up his love to them.
XII. A Babe in Christ is taught by Christ also
to pray, and speak in prayer more plainly, or to
express itself, and make known its wants more
intelligibly, and also how to go and walk in the
ways of God's commandments : " I taught Ephraim
to go, taking him by the hand," Hos. xi. 3. '
XIII. A Babe in Christ is usually weak in spi-
ritual understanding, or in the mysteries of the
Gospel, and from hence is very subject also to be
offended with this thing, and that thing, whic'h
strong Christians can bear. Many of the youiig
disciples in the primitive time, were offended ait
those that did eat meat, &c.
XIV. So Christians, when they are grown tc>
some degree of ripeness in understanding, should.
BOOK IV.]
SAINTS COMPARED TO CHILDREN.
723
METAPHOR.
or mother should dandle it upon
their knees, or seen visibly to. show
that love to it at first, when it was
very young.
XV. A sweet Bahe, one that is
very quiet, and good conditioned,
is greatly delighted in, and wonder-
fully beloved by its parents ; when
others, though their parents cannot
but have parental affection to them,
yet have not so great a love, as to
him or her that is so pleasant in their
eye.
XVI. Children need good and
careful education, to be kept un-
der good discipline, and have good
instruction ; " Train up a child when
he is young, in the way wherein he
should go, and when he is old, he will
not depart from it."
XVII. Some Babes or young Chil-
dren, if their parents do not give
them what they would have, of this
or that, presently throw away what
they have, and are angry, and think
they do not love them.
XVII. Babes for these and other
faults do often feel the rod.
PARALLEL.
not expect to be always dandled upon the knee of
promises, or lie in the arms or bosom of Christ ;
I mean, have such visible expressions or manifest-
ations of his love, knowing they are his Children,
and in his covenant, in his family, and under his
care, eye, and gracious provision and protection.
XV. So a young Christian, that is of an humble,
sweet, and contented disposition, not cross and
froward under the hand and providence of God,
but takes all patiently, is mightily prized and be-
loved by Jesus Christ. " Is not Ephraim my dear
son ? Is he not a pleasant child ?" &c. How did
Christ delight in John, that sweet and precious
disciple !
XVI. Young Christians need also good instruc-
tion ; many things they are to learn, that they may
wisely behave themselves in the house and family
of God. They must more especially be taught the
good discipline of God's Church, that they may
know how they ought to go in and out before one
another. See dear Children.
XVII. So some young Christians, because God
doth 'not give them such large knowledge and
experience of himself, and other good things of
the Spirit, they slight all God hath been pleased
to bestow upon them, and conclude God doth not
love them.
XVIII. So Christians are oftentimes under the
rod of God for their faults.
SAINTS COMPARED TO CHILDREN.
<e If Children, then heirs," &c. Rom. viii. 17.
'* For we are all the Children of God, by faith, in Christ Jesus," Gal. iii. 26.
" Be ye followers of God, as dear Children" Eph. v. 1.
SAINTS are God's dear Children, not only Children, but dear Children. Dear Children
hath reference to two things : 1. To the high esteem their parents have of them : 2. To
that gracious and sweet disposition such Children are of.
METAPHOR.
I. CHILDREN are begotten of their
parents, and brought forth into the
world.
II. Children partake of the nature
of their parents, even of their flesh
and bone. ,
III. Children are'called after the
names of their parents.
IV. Children are not in every
thing alike, in stature, quality, and
condition. Some are gentle, duti-
ful, and humble, and have a clear-
PARALLEL.
I. THE Saints are begotten of God ; '.' Of his
own will begat he them. Every one that loveth
him that begat, loveth him also that is begotten
of him," 1 John v. 1. They are also brought
forth by him into a state of grace.
II. The Saints by then- being begotten of God,
through faith, in a mystical sort, are partakers of
the divine nature : " That which is born of the Spi-
rit, is spirit," 2 Pet. i. 4, John iii. 6.
III. So the Saints are called after God's name,
holy, heavenly, godly, &c. Christians, from Christ,
spiritual, from the Spirit.
IV. So the Saints of God are not in every thing
alike ; though all have grace, yet not a like mea-
sure of it ; so though all see, yet all have not the
same degree of sight and knowledge in divine
things. From hence it is that there are so many
4 z 2
724 SAINTS COMPARED TO CHILDEEN. [BOOK IV.
METAPHOB. PARALLEL.
er sight, and more perfect know- differences amongst the godly ; but since they are
ledge than others, yet ought to love all God's Children, it behoveth them to see that
one another. they love one another.
V. Children do not grow alike. V. So some of the Saints thrive, and grow
Some thrive better upon hard fare faster in grace, and in the knowledge of our Lord
than others do, who feed upon more and Saviour Jesus Christ, who sit under the mi-
choice and delicate food every day. nistry of such men, whose preaching is accounted
by some but as brown bread, than others, who are
daily fed with the delicate food of the most acute and elegant preacher.
DEAR CHILDREN.
I. A dear Child, one that the L So a dear Child of God is very flexible and
father esteems so, is teachable, yielding to the teachings of God. If God hath
ready to learn what he is taught ; any thing for Abraham to do, he cries, " here am
he will give his mind to it, is very I." They are like holy Job, " what I know not,
flexible. teach thou me."
II. A dear Child is humble and II. So a dear Child of God is little in his own
meek, not proud, stubborn, or self- eyes. How humbly did Abraham express himself
conceited: to God ! " I who am but dust and ashes," &c. Gen.
xviii. 27, and Job, " I abhor myself." David cries
out, " I am a worm, and no man," Psal. xxii. 6. And the holy apostles esteemed them-
selves as nothing : " Who then is Paul, and who is Apollos ?" " Unto me who am the least
of all saints," &c. " I am nothing," &c. 1 Cor. iii. 5, Eph. iii. 8. ,
III. A dear Child greatly loves III. So a dear Child of God dearly loves his
his father. Many instances may heavenly Father, he loves him with all his soul,
be given of this, both from scripture with all his heart, with all his strength, loves
and history. him sincerely.
IV. A dear Child doth not only IV. So a dear Child of God doth not only love
love his father, but also his mo- God, who is his Father, but also dearly loves the
ther. And is grieved when she is Church, who is his mother. Thus did David,
in distress. that precious Child and servant of God : " If I
forget thee, Jerusalem, let my right hand forget
her cunning ; if I do not remember thee, let my tongue cleave to the roof of my mouth ;
if I prefer not Jerusalem above my chief joy," Psal. cxxxvii. 5, 6. How greatly was the
prophet Jeremiah troubled for poor Zion, when he cried out, " My bowels, my bowels 1"
Jer. iv. 19. The Church lay in his heart, he laments like a poor Child, for the misery of
his mother that bare him.
V. A dear Child is very obedient V. So a dear Child of God is in all things obe-
to his parents, will do whatsoever is dient to God's commands, as is recorded concern-
right, which either father or mother ing Zacharias and Elizabeth, and many others,
doth require. They endeavour to behave themselves as obedient
Children in all respects, will not baulk one of God's
holy precepts : " Then shall I not be ashamed," saith David, " when I have respect to
all thy commandments," Psal. cxix. 6. And as they are obedient to God their Father, so
likewise to the Church their mother. As it is a horrid evil to rebel against God, so such
will be left inexcuseable who slight the Church. Whatever she requires that is agreeable
to God's word, must be carefully obeyed, and such as err herein, as disorderly persons,
ought to be proceeded against. See Mother.
VI. A dear Child in all things VI. So a dear Child of God strives in all things
strives to please his father, seeking like our Saviour, to please his heavenly Father ;
his approbation, whether at home or " Wherefore we labour, that whether present or
abroad, present or absent. absent, we may be accepted of him," 2 Cor. v. 9.
Walking in all well-pleasing," &c., Col. i. 10.
VII. A dear Child loves peace, and VII. A dear Child of God greatly delights in and
cannot endure quarrelling and discord loves peace and union amongst his brethren ; and
in his father's house. he hates discord and quarrelling in the Church.
" Blessed are the peace-makers, for they shall be called the children of God," Matt. v.
_9. " Behold," saith David, " how good and pleasant it is for brethren to dwell together
in unity," Psal. cxxxiii. 1. " Endeavouring to keep the unity of the Spirit, in the bond
of peace," Eph. iv. 3.
BOOK IV.] SAINTS COMP ABED TO CHUJDBEN. 725
METAPHOR. PAKALLEt.
YIII. A dear Child is very ten- VIII. So a dear Child of God is sorely tron-
der of his father's honour, and is bled, to hear the sacred name of God reproached
much troubled to hear any speak and blasphemed, and his holy laws despised,
against him, or any way reproach " Rivers of water run down mine eyes, because
ki m - men keep not thy law," Psal. cxix. 136. How
much were Moses and Joshua concerned for the
honour of God's holy name ! Josh. vii. 9.
IX. A dear Child is greatly IX. So a dear Child of God is grieved, when
grieved, when his father is offend- he hath displeased his heavenly Father : " Thou
ed with him, and will endeavour to hidest thy face, and I was troubled," Psal. civ. 29.
obtain his favour again. How did David mourn for his sin, and strive to
obtain the love and favour of God again : " Against
thee, thee only have I sinned, and done this evil in thy sight," &c., Psal: li. 4.
X. A dear Child will not be at un- X. So a precious Saint of God will not be ab-
due times out of his father's house, sent from the Church, or heavenly family, at any
but take up his place there, espcially time when his presence is expected there, if it be
when he knows his father and mother possible, especially when God calls his people to
call for him, and require his .presence, prayer and humiliation, or when sacred ordi-
nances are administered, or any work is to be
done, which eminently tends to the glory of God,
and the Church's good.
XI. A dear Child desireth rather XI. So a dear Child of God had " rather be a
to dwell in his father's house than in door-keeper in the house of God, than to dwell in
any other place whatsoever. the tents of wickedness." " One thing have I
desired of the Lord, and that will I seek after,
that I may dwell in the house of the Lord all the days of my life," &c., Psal. xxvii. 4.
XTI. A dear Child will strive to XII. So a 'dear Saint takes care to follow God ;
imitate his father, and walk in his " Be ye followers of God as dear Children," Eph.
steps, in all things that are just and v. 1. " Be ye holy, for I am holy." That is the
right. Thus Solomon was exhorted precept, and a sincere soul labours so to be ; it is
to follow the good example of his his great desire to be like God and Christ as near
father David. as he can. "Be ye followers of me, as I am of
Christ Jesus."
1. A saint strives to follow God and Christ in love : we are taught of God to love one
another ;
2. In humility. What a pattern hath God in Christ laid before us herein ! " Learn of
me, saith our Saviour, for I am meek and lowly in heart," &c., Matt. xi. 28. " Let the
same mind be in you, which was also in Christ Jesus, Phil. ii. 5, 6.
3. In being merciful and kind to all. " Be. ye merciful, as your Father that is in hea-
ven is merciful, Matt. v. 45, 48.
4. In hating and abominating that which is evil. God loathes sin, and so doth every
sincere Christian.
5. In forgiveness ; they strive to be like God in this. He is ready -to pardon, forgive,
and forget injuries done to him, and so ought his children. " And be ye kind one to an-
other, and tender-hearted, forgiving one another, as God for Christ's sake hath forgiven
you," Eph. iv. 32. God forgiveth freely, universally, and for ever ; so must they.
INFEBENCES.
I. Labour to follow God, as dear Children. 1. Sincerely, not in hypocrisy, not for
loaves. 2. Speedily ; do not defer it : I made haste, saith David, &c. 3. In whatsoever
he commands you, 4. Diligently. 5.. Follow him through all difficulties and hardships,,
as Caleb did, &c., and as Ruth followed Naomi. 6. Follow him humbly. 7. Follow him
joyfully. 8. Follow him, when others leave him. 9. Follow him constantly, even to the
end. *10. And lastly, follow none but him ; forsake all those that would lead you astray.
Christ's sheep will not follow strangers ; they will follow God, and not Baal.
II. From hence every one may perceive, whether they are God's Children, yea or no.
III. This shows also what great dignity God hath conferred upon believers. " Behold,
what manner of love the Father hath bestowed upon us, that we should be called the
sons of God." 1 John iii. 1, 2. If David thought it no small thing to be son-in-law to an
earthly king, what an honour hath God conferred on us !
726
SAINTS COMPARED TO HEIRS.
[BOOK iv.
IV. Saints may from hence read their privileges. " If Children, then heirs, heirs of
God, and joint heirs with Christ," Horn. viii. 17.
SAINTS COMPARED TO HEIRS.
" If children, then Heirs" &c., Rom. viii. 17.
" He that overcometh shall be Heir of all things" Rev. xxi. 7.
Note. The Saints of God are Heirs, Heirs of God, Heirs of all things, &c.
HEIRS.
I. The first-born had a princely
power and dominion over their bre-
thren, who bowed down before them,
they were next their fathers in ho-
nour.
II. The first-born were priests in
their father's family, till the Levites
came in.
III. The first-born had the in-
heritance ; the rest had but a piece
of money. And to this clay we
see, that men used to mate their
inheritance over to the first-born ;
and besides the inheritance, they
had a double portion of goods.
IV. An Heir sometimes stays a
great while, before he come to the
full possession of the inheritance ; and
until then he is under tutors and go-
vernors, and differeth but little from
a servant. .
V. The first-born had a peculiar
sort of apparel, whereby they were
distinguished from others ; such was
Esau's goodly raiment which Rachel
put upon Jacob.
VI. The first-born had the bles-
sing annexed to them, and unless they
were supplanted, as Esau was by
Jacob, they were blest of their father,
especially when their fathers were at
the point of death.
HEIRS.
I. Among in en, all a man's chil-
dren are not Heirs, nor can they fully
possess the same estate entirely to
themselves, as if but one had it.
viz., the holy angels ; the same crown,
II. Heirs among men have but
a small inheritance. What is all
PARALLEL.
I. The Saints are made kings to God, are
called kings and princes : " A king shall reign in
righteousness, and princes shall rule in judgment,"
Isa. xxxii. 1. They shall have dominion over the
mighty of the earth, in their day. They are next
to Christ in honour, and shall sit upon the throne
with him, Rev. iii. 21.
II. The Saints are priests as well as kings to
God : " He hath made us kings and priests," &c.,
Rev. i. 6. They are called an holy priesthood, to
offer up a holy and acceptable sacrifice unto. God,
1 Pet. ii. 5.
III. The Saints have the eternal inheritance
made over to them ; the world hath but a small
allowance, for all they have amounts to no more
than vanity. God giveth himself, and all he
hath, to believers ; they have a double portion,
an hundred-fold in this life, and in the world to
come life, everlasting.
IV. The Saints patiently wait a while, being
under age, before they come to the full posses-
sion of the inheritance purchased for them by
Christ ; and until they come to full age, they are
under tutors and governors, who deal hardly
with them, and they seein not to differ from ser-
vants.
V. The Saints are clothed with a goodly rai-
ment, viz., the righteousness of Christ: holiness
is the Saint's livery, whereby they are distinguished
from the rest of the world.
VI. The Saints are the blessed of the Lord ;
none can take either birth-right or blessing away
from them; they are blessed, and shall be blessed.
The Lord Jesus blessed them at his departure,
and that blessing shall never depart from them.
DISPARITY.
I. But all the Saints are Heirs together, they
are all joint-heirs, and yet every one hath all to
himself : they have all one and the same Father,
one and the same Christ, one and the same Spirit,
the same apparel, the same grace ; all one faith,
hope, &c., all the same promises, same attendance,
kingdom, and eternal inheritance.
II. But the Saints are Heirs of all things, Heirs
of heaven and earth too, Heirs of God. And
BOOK IV.] SAINTS COMPARED TO EAGLES. 727
METAPHOR. ' DISPARITY.
this world ? Luther called all the what is there more ? what can a man ask, or de-
Turkish empire, but a crust God sire* to have ? would he have more than all ?
casts to a dog. .
III. An Heir among men is often III. But the Saints cannot by force or fraud
deprived, by force or craft of his be deprived of their title to eternal life. That
title, and turned out of all. it may be sure and firm to them, it is made over
to them by the oath of God. See Light.
SAINTS COMPABED TO EAGLES.
" But they that wait upon the Lord shall renew their strength, they shall mount up with
wings as Eagles" Isa. xl. 31.
" Who satisfieth thy mouth with good things, so that thy youth is renewed like the Eagles,"
Psal. ciii. 5.
Note. In some things the Saints are likened to Eagles.
SIMILE. PARALLEL.
I. An Eagle is the chief amongst I. So the Saints are the chief of men, the excel-,
the fowls of the air, as a lion is lent, as David calls them: " Thou art my Lord :
the king or chief among all the beasts my goodness extendeth not to thee, but to the
of the earth. Saints that are in the earth, and to the excellent,
in whom is all my delight," Psal. xvi. 2, 3.
" The righteous are said to be more excellent than their neighbour," Prov. xii. 26. The
world is not worthy of them. Hence Jabez, that holy and gracious man, is said to be
" more honourable than his brethren," 1 Chron. iv. 9. A godly man is of a more noble
extraction than the men of the earth. Saints have an honourable pedigree and descent,
they are born of God, are, as it were, of the blood-royal of heaven, and nearly related to
the Prince of the Mngs of the earth. They daily converse, have communion and fellow-
ship with the Father, and the Son, the glorious Sovereign of all the world. They are
delicately and most splendidly fed every day. Others live and feed upon the empty things
of this world, nay, on the dust of the earth, on ashes, husks, and gravel, as the Holy Ghost
declares, " They feed upon the wind, and snuff in the east wind," Hos. xii. 1. Whilst be-
lievers feed on hidden manna. " He eats that which is good, and his soul delights itself in
fatness." He is often had into the king's wine-cellar, he is richly clothed, hath more
noble and honourable titles than any men on earth. He hath a most glorious retinue, viz.,
the heavenly angels to attend him every day. Never was king, if ungodly, so attended,
as the poorest Saint in the world is. Saints are the chief of all the children of men, as
Eagles are chief of all the fowls of the air.
II. Eagles are quick-sighted, II. The Saints are very clear and quick-sighted,
they behold afar off. They have they can see afar off, even from earth to heaven,
not only a quick and clear sight, They through Christ can " behold the glory of God
but a very strong sight, able to with open face," 2 Cor. iii. 18. They can see, and
look . fully upon the sun shining in do pry into the secret and hidden mysteries of the
his strength. Hence the proverb Gospel, and covenant of grace :" The secrets of the
is, a man that hath a clear and Lord are with them that fear him, and he will show
strong sight, is Eagle-eyed. them his covenant," Psal. xxv. 14. They see the
evil that is in the least sin, and can discern what
the end of the wicked will be.
HI. Eagles are very swift crea- III. The Saints are very swift and speedy in
tures; they have long wings, by their motions, when under the powerful ope-
which means they fly with great ration of the Spirit, or upon the wings of faith
swiftness. Therefore Solomon call- and love : " I made haste," &c., Psal. cxix. 60,
ing upon us not to set our hearts saith David. They are said to run, nay, fly like
upon riches, saith, " They make Eagles, or as cloves to the windows ; they are
themselves wings, and fly away as many times carried swiftly along in the way of
an Eagle," Prov. xxiii. 5. The their duties, as upon Eagle's wings. The mi-
scriptures often express the more nisters of the Gospel are set forth by an angel fly-
728
SAINTS COMPARED TO EAGLES.
[BOOK rv.
SIMILE.
PARALLEL.
than ordinary swiftness of men, by ing in the midst of heaven, having the everlasting
the swiftness of an Eagle. David la-
menting the death of Saul and Jona-
than, gives them this character,
" They were stronger than lions, and
swifter than Eagles," 2 Sam. i. 23.
IV. The Eagles mount up on
high. The word in the Hebrew*
signifies to get high ; and therefore,
Gospel to preach unto them that dwell upon the
earth,-Kev. xiv. 6. When God's people are as-
saulted and persecuted, they j3y to God for shel-
ter ; so David, " I flee unto thee to hide me," Psal.
cxliii. 9.
IV. The Saints of God mount up on high : " Our
conversation, saith Paul, is in heaven," Phil. iii. 20.
Men of the world are like moles and worms,
as it is noted by Mr. Caryl, it is used always digging and tumbling in the earth and
in the noun, to set forth the highness
of God, Job xi. 8, Psal. cxiii. 6, Isa.
v. 16, and Iii. 13. Scripture, as well
as naturalists tell us, that the Eagle's
motion and mounting up is wonderful,
she flies quite out of sight. One of
the ancients says, the Eagle soars
above thef air, as if she would
visit the starry heavens. The com-
mon epithets of an Eagle are, high-
muck of this world; but believers, those who
are truly risen with Christ, seek those things that
are above, Col. iii. 1, 2, 3, they soar aloft; no-
thing will satisfy them but communion with God.
They mount up by prayer, as also by fresh acts of
faith ; they mount up by divine meditation. They
are said to dwell on high ; earth, and earthly things
will not satisfy them ; they are of a more heroic
and sublime spirit.
flying, swift, &c.
V. Eagles are unweary in their V. So the Saints should never grow weary, Gal.
flight ; they faint not, though they fly vi., nay, and the promise is, " They shall mount up
high, and are long before they rest. as with Eagle's wings ; they shall run, and not be
weary ; they shall walk, and not faint," Isa. xl. 31.
Though it be long before they come to heaven, their everlasting resting-place, they are
held up, and therefore they hold out in all their service and sufferings. Faith and love
are two such strong and excellent graces, that they, like Eagle's wings, keep them from
tiring and fainting in their minds, though their work be hard, and their flight towards
heaven long: "I had fainted unless I had believed, &c., Psal. xxvii. 13.
VI. " An Eagle, saith one, hath VI. So a Saint hath a noble, high, and excellent
a high spirit ; she flies high, and aims spirit. Low things are not for high and heavenly-
at high things; she will not catch
flies, she scorns to stoop to such low
game."
VII. Eagles make their nest on
high : " She dwelleth and abideth on
the rocks, upon the crag of the rock,
and strong place," Job xxxix. 28.
born souls ; they catch not at the flies, toys, and
trifles of the profits, honour, and pleasures of the
world, as others do,
VII. So the Saints dwell on high : " Their place
of defence shall be the munitions of rocks," Isa.
xxxiii. 16. They make their nests in the Eock
of ages ; they dwell in God : He is their strong
dwelling-place.
VHL Eagles renew their strength VIII. The Saints renew their strength. "When
by changing their feathers ; though any oldness," as Mr. Caryl words it, " is coming
old ; they seem young and lively upon the new creature, they renew their strength,
again, and are very long-lived. by looking to Jesus Christ, who is their righ-
teousness and strength : ' He satisfieth their
mouth with good things, so that their strength is renewed like the Eagle's,' Psal. ciii. 5.
As the Lord brings his people low by bodily sickness and weakness, and then renews-
their natural strength ;- so when there are decays and declinings upon their souls, he re-
news their spiritual strength. And as the Eagle reneweth her strength by the growth
and succession of new feathers, of the same kind, in the place of the old ; so a believer
reneweth his youth and strength, by casting oS gradually the old man which is corrupt,
and by putting on more of the new man, who is quite of another kind, ' created after
God in righteousness and true holiness,' " Eph. iv. 24.
IX. Naturalists do observe, that IX. So, saith Mr. Caryl, do believers; the
Eagles are fed and best nourished feeding of the new creature is upon blood ; every
* TO3 Sublimis, elatusfuit, eminuit, per Metaphoram, supermvit.
f Doubtless be means the lower Region. .
BOOK IV.] SAIXTS COMPARED TO SOLDIER'S. 729
SIMILE. PARALLEL.
by blood; they suck and take in that, godly man spiritually drinks the blood of Christ,
both young and old. (my blood, saith he, is drink indeed,) as offered to
him both in the promises and ordinances of the
Gospel. A Saint could not live a moment, nor have any subsistence in grace, if he had not,
as the Eagle, blood to drink. As a godly man is nourished by a believing contemplation
upon the sufferings of Christ, and the effusion of his blood.
X. Young Eagles are borne, X. So the Saints are borne, supported, and car-
and carried upon the wings of ried by the power aud arms of the Almighty,
the old Eagle, and thereby are pre- who is pleased to compare himself to an Eagle :
served from the dangers of enemies. " As an Eagle stirrethup her nest, fluttereth over
her young, spreadeth abroad her wings, taketh
them, and beareth them upon her wings ; so the
Lord alone did lead him, and' there was no strange God with him," " Ye have seen
what I did unto the Egyptians, and how I bore you upon Eagle's wings, and brought you to
myself," Deut. xxxii. 11, 12, Exod. xix. 4. See Christ compared to an Eagle.
DISPARITY.
Eagles have many evil qualities : they are birds of prey, &c., yea, and a very vermin
sort of creature ; and upon that account wicked men are compared to Eagles, which is
opened under that head of metaphors concerning ungodly men and persecutors, to which
we refer you.
SAINTS COMPAEED TO SHEEP.
" My Sheep hear my voice, &c.," John x. 27.
The Saints may be compared to Sheep in many respects : Sheep are harmless crea-
tures, meek, sociable, contented with hard commons, very tractable, patient, fruitful, and
very profitable, are made a prey to evil beasts, &c., upon all which considerations, and
many others, the Saints are likened to Sheep, which is fully opened under tbe metaphor
Flock, to which we refer you.
SAINTS COMPAEED TO SOLDIEKS.
" Thou therefore endure hardness, as a good Soldier of Jesus Christ" 2 Tim. ii. 3.
A SOLDIER is taken in scripture either properly, rpanuryt, or metaphorically. Properly,
it is understood of a person that is employed in military affairs, one that bears arms, and
is under military command, Matt. viii. 9. ,j
Metaphorically, it is to be understood of a Christian, that is engaged to fight the good
fight of faith, under the command of Jesus Christ, against the enemies of the soul. This
title is not appropriated only to ministers, it is not a discriminating title, only to distinguish
them from other Saints, as the title of Ambassador!, Pastor, Watchman, &c., but a title*
that belongs to every Christian, and professor of Christ. So that Timothy is not called a
Soldier, merely because he was an evangelist, but as he was a disciple, &c.
Saints are compared to Soldiers ; every true Christian is a spiritual Soldier of Jesus
Christ.
METAPHOR. PARALLEL.
I. A Soldier is listed under some I. So every true Christian listeth himself under
captain or commander ; he gives up the command of Jesus Christ, who is the Captain
his name to him, and enters himself of our salvation : he gives up his name to him, to
into his service. serve him in all uprightness, as becometh a faithful
Soldier to do, making a solemn covenant with
Christ, and his people, to be on their side ; and
this is visibly done in baptism.
5 A
730
SAINTS COMPARED TO SOLDIERS.
[BOOK iv
METAPHOR.
II. A Soldier leaves all other
worldly affairs and incumbrances,
to follow that particular employ.
" No man that warreth, entangleth
himself with the affairs of this life,
that he may please him that hath
chosen him to be a Soldier," 2 Tim. ii.
PARALLEL .
II. So a true Christian forsakes all, and follows
Christ ; be becomes dead to this world ; he is cru-
cified to it, and that many times to him. His
heart is not set upon things below, but upon
things above ; he looks upon religion and god-
liness, as his great work and business. Col. iii. 1,
" They that are after the flesh, do mind the
26.
4. They ought not, like Reuben, things of the flesh ; but they that are after the
to abide among the sheep-folds, to Spirit, the things of the Spirit," Rom. viii, 5.
hear the bleating of the sheep, Judg.
v. 16.
III. A Soldier, after he is listed, III. So a true Christian also is no sooner con-
and entered into his company, is verted, listed and entered into Christ's company,
armed, and put into a fit posture viz., his Church, but he is armed likewise. He
for that work and service he is called puts on the whole armour of God, hath his loins
to. girt about with truth, and hath the breast-plate
of righteousness, his feet shod with the prepara-
tion of the Gospel of peace, the shield of faith, the helmet of salvation, and the sword of
the Spirit, which is the word of God, Eph. vi. 10 16. And because most of those parts
or pieces of a Christian's armour are spoken to and opened under that head of metaphors
respecting the graces of. the Spirit, we shall speak no more of it here.
IV. A Soldier is known by his IV. So a true Christian is known by the clothes
habit, armour, and weapons from he hath on, from the wicked and ungodly of the
other men; they put off their own world. He is clothed with the garment -of
clothes, and put on the king's, es- holiness and humility, and hath on all the
pecially if poor and ragged when they , precious graces of the Spirit, as armour of proof,
are listed.
V. Soldiers many times are
Clothed at the king's charge ; and
it is greatly for the honour of a
captain to have all his men brave-
ly clothed and glittering in their
armour.
VI. It is a reproach to Soldiers
to be merely mercenary, to fight for
money, and to mind their own pri-
vate advantage more than the credit
and glory of their sovereign, and
honouiwof their captain.
fast girt to him by the girdle of sincerity ; and
this shows him to be one of Christ's Soldiers.
V. So Christ clothes all his Soldiers, and they
are all attired alike, clothed in white. Their
robes cost dear, viz., the price of his own most
precious blood ; and it greatly tends to his honour
to have them kept clean, and without spot or stain,
all glittering in their spiritual armour, viz., adorn-
ed with the blessed graces of the Spirit.
VI. So it is a reproach to a Christian, to aim
at self in all he doth in religion. Many men
care not to do any thing for the honour of God,
further than it makes, as they conceive, directly
for their own interest and advantage. Tell some
men of this or that ordinance and command of
Christ, they presently object, may I not be saved
without it ? Is it necessary to salvation ? These men only make religion as a bridge
to carry them to heaven ; mere mercenary souls ! Alas ! A true Christian obeys and
serves Christ sincerely, that he may glorify and honour his holy name, knowing he de-
serves more at his hands, than he is ever able to perform, not doubting his labour shall
ever be in vain in the Lord ; the very work is wages to him. Paul was resolved,
" Christ should be magnified in his body, whether it were by life or by death," Phil. i. 20.
VII. A Soldier hath his war- VII. So a Christian hath his warfare appointed
fare appointed him, and his enemies him, his grand enemies are made known to him,
discovered to him, and orders to
fight.
and he hath received commission also to enter the
combat with them, whosoever they are, whether
foreign or domestic, whether external or internal,
secret or open.
First ; his foreign or external enemies are these :
1. The devil, called the king of the bottomless pit, prince of the power of
the air, the great dragon, the captain general of the black regiment, and of the
hellish militia, that makes war against the Lamb, and his followers. Evesy
BOOK IV.] SAINTS COMPARED TO SOLDIERS. 731
Christian is commanded to enter the list, and to fight against these principalities and
powers, Eph. vi. 11, 12. .
2. The world; this is another, grand, potent, and subtle adversary; many have
been overcome and subdued by it.
(1.) The things of the world, viz., the pleasures, honours, and profits of the world.
These, as one well observes, have their hooks and snares hid under their pleasant baits,
they usually prevail by craft; their flatteries and allurements are very dangerous. By
this part of the world Satan set upon our blessed Saviour, Matt. iv. 8.
(2.) The men of the world, who are the subjects of the prince of darkness, and hia
Soldiers, the militia of hell, and the auxiliaries of Satan, the seed of the old serpent, who
are'filled with enmity against the woman's seed. " He that is born, after the flesh, per-
secuteth him that is born after the Spirit," &c., Gal. iv. 29. "Ye are of your father the
devil, and the lusts of your father ye will do." These continually oppose the truth, and
hate godliness, and those who profess it.
[3.) The worships of the world. Saints have been often exposed to great dangers,
for~opposing the ways, inventions, and superstitions of men, the worship of the beast,
and cursed fornications of the great whore : but whilst they are able to stand, or have
life in them, they must oppose and resist all false ways and worshippers, such as
strive to make void the doctrine of Christ, and the commands of God by their tradi-
tions.
(4.) There are also the lusts of the world, the lusts of the eye, and the pride of life,
which Saints are engaged to fight against, and oppose, 1 John ii. 16.
Secondly ; They have their domestic enemies :
1. Sin, which is a wretched and treacherous inmate, and cursed adversary.
2. The flesh. These two made the holy apostle to cry out, ' wretched man that I
am, who shall deliver me," &c., Rom. vii. 24. Hence we are exhorted, " As strangers and
pilgrims, to abstain from filthy lusts, that war against the soul," 1 Pet. ii. 11.
METAPHOR. PARALLEL.
VIII. A Soldier expects, and VIII. So a Saint expects, and therefore ought
therefore ought to prepare to meet to make ready to meet with spiritual opposition
with his enemies ; he knows he is from the enemies of the soul, as soon as ever he
chosen, listed, and placed under is listed, and entered into Christ's service. As it
the command of his captain, on fell out with the Captain himself, who no sooner
purpose to fight. was baptized, but presently " he was led into the
wilderness, to be tempted of the devil," Matt. iv.
So a Christian must always be prepared and resolved to engage and fight them, " Whom
resist steadfastly in the faith."
IX. A Soldier goeth not on a war- IX. A believer goeth not out in the spiritual
fare at his own charge ; his prince warfare at his own charge. Christ furnisheth him
bears the expense of the war, and with clothes, armour, weapons, and with all
furnisheth him with whatsoever is things needful and necessary, all is managed by
necessary for that achievement. his gracious and blessed Spirit.
X. A Soldier ought to be ex- X. So a saint ought to be well-skilled in all things
pert, and well-skilled in martial necessary for a Christian Soldier ; it requires much
discipline, to know all the postures wisdom and experience ; he must understand the
of war, particularly the word of word of command, and be ready to obey his
command, and to obey presently : Captain, as soon as ever the word is given. Da-
he must not dispute the matter, vid bad learned this part well: "I made haste,
nor make the least pause. Those and delayed not to keep thy commandments," Psai;
Soldiers that were under the cen- cxix. 6Q. And Paul saith, " He immediately
turion, were very tractable upon obeyed the heavenly vision," Acts xxvi. 19. It
this account as himself confessed : is a very unbecoming thing in Christians, to stand,
" I say to one, go, and he goeth ; and or make a pause about their obedience to Christ,
to another, come, and he cometh," in those things they are to be convinced to be
Matt. viii. 9. their indisputable duty ; it argues they have but
little regard to the honour of their Captain, the
Lord Jesus Christ. Shall Soldiers be so careful and ready to obey their earthly leaders,
who are but men ? And shall not we be as ready and forward to obey the Lord Jesus
Christ, our heavenly Leader, who is the most wise and blessed God ?
5 v 2
732 _ SAINTS COMPARED TO SOLDIERS. [BOOK IV
METAPHOR. . PARALLEL.
XL Soldiers must know their XI. So must a Saint know his place and parti-
places, how to keep both rank and cular station, where he is set by his Captain, the
file. Military discipline hath ap- Lord Jesus. If he be set as a file leader, or made
pointed every officer in the army an officer to lead a party, it is needful for him to
his proper place, and every private see to his proper work and business ; he may not
Soldier to abide in the same rank quit his, command when he pleaseth. The
and file, or place where he is set Commander in chief may prefer or degrade his
by his commander ; and none may Soldiers, as seemeth good to him ; but he may
alter their statipn, or change their not, he cannot dispose of himself. Pastors must
postures upon their own private keep their places, deacons keep their places,
account; they must not break their members of each .Church keep their places, and
order upon their peril ; for that is not when they please withdraw themselves, and
a dishonour to the captain, and get into another company, but must abide under
standers-by will laugh and reproach particular command, where Christ hath set them,
him ; besides, if it be in a time of Shall any one think, that God, who hath placed
battle, he exposeth himself and such order in other creatures in heaven and
others to great danger. If an army earth, is not strict touching that holy order set
or body of men be once broken, and and appointed in his Church ? If the sun, moon,
in confusion, they are soon rooted by and stars keep in their own sphere, and move in
their enemies. their own orbs; if the sea hath its bounds and
limits set, beyond which it must not go ; can it
be imagined, that the Church of Christ should be a more disorderly piece, than the in-
animate and irrational creatures; " God is the God of order, and not of confusion in all
the churches of the Saints," 1 Cor. iv. 33. Therefore if any Christians, that are of
this or that particular company or church, do break the holy order, and regard
not to keep in their stations, or neglect their proper work ; what a reproach is it to
them, and to religion itself ! Besides the danger they are exposed to ; if saints neg-
lect prayer, or hearing the word, or the Lord's Supper, or are divided amongst
themselves, it is very great : unless they rally the sooner, and unite again, and keep their
ranks, they are in danger of being utterly routed and undone by Satan. Many hence
have been enticed by the subtlety of the devil, to desert their general, and fly from their
colours.
XII. Soldiers must follow their XII. So must every Christian follow Jesus Christ,
leader ; this is one word of com- he ought to have his eye upon him ; how often
mand. hath he commanded us to follow him ! Shall any
list themselves under his command, and refuse to be
subject to his holy laws and authority ? or follow him for a time, and then grow weary ?
" If any man will be my disciple, let him take up his cross daily, and follow me," Matt.
xvi. 24. We read of a great and famous army, consisting of " One hundred and forty-four
thousand," a certain number put for an uncertain, "-that follow the Lamb whithersoever
he goeth," Rev. xiv. 1, 2, 3, 4. We must follow Christ in every ordinance, follow his
doctrine, and follow his example, in every one of his gracious qualifications, viz.,
in his patience, (how contented was he in the midst of his greatest poverty !) in his
lowness of mind, and deepest humility ; in his tenderness, bowels of compassion
towards those that deserved nothing; how kind, loving, and merciful was he! Fol-
low him in his reproaches, afflictions, and indignities; follow him in all difficulties
and dangers; with Peter, follow him to prison, and to death itself, when he calls us
thither. " Be ye followers of me, as I am of Christ Jesus." " My sheep hear my voice,
and they follow me," John x. 27.
XIII. It behoveth a Soldier to XIII. So a Christian ought to be well-skilled and
be well-skilled in all the stratagems expert in all divine wisdom and policy, in the
of war, for that conduceth much to management of the spiritual war against the ene-
his just and needful accomplish- mies of the soul. Christ's counsel is, be ye as
ments ; policy having many times wise as serpents, but as innocent as doves. And
out-done power, and human indeed nothing is more necessary for spiritual Sol-
strength, diers than wisdom and policy, in the carrying on
of the war a.gainst their internal adversaries, be-
cause of their craft and subtlety. Their adversary the devil is compared to a ser-
pent upon this very account ; and in other places we read of Ms devices and wiles
BOOK IV.] SAINTS COMPARED TO SOLDIERS. 733
Eph. vi. " That ye may stand against the wiles of the devil." Mto$ei&s rot/ $foc(3o*ou, pro-
perly the methods of Satan ; //.E^octaa /AtSoS', which signifies that art and order one
observes in handling a point ; we say such an one is methodical. Now because it shows
ingenuity, and acuteness of wit, so to compose a discourse ; therefore it is transferred
to express the subtlety of Satan, in laying of his plots against a Christian." Indeed
the expert Soldier hath his order, as well as the scholar ; there is method in forming
an army, as well as in framing an argument. The devil is a subtle enemy, and
Saints are most endangered by his craft and policy ; he hath always got the greatest
advantage upon Christ's Soldiers by tuis means. It was the way he took when he
set upon man at first, and if he overcame him when he was in his perfect state, no
marvel if he prevail upon him in his depraved and maimed state. And therefore wisdom
is needful, and more especially to discover his stratagems : " We are not ignorant,"
saith the apostle, " of his devices," 2 Cor. ii. 11. Some of which I shall note here for
the spiritual Soldier's profit and observation, with respect to his drawing men and
women to sin.
First, He shows his subtlety, in choosing the most proper and advantageous season
for tempting, An hundred Soldiers at one time may turn a battle, and save an
army, when thousands will not do it at another. Satan knows when to make his
approaches, and the time when he is most likely to prevail. The time he takes to tempt
in, is :
1. When newly converted. No sooner is the child of grace, the new creature born,
but this dragon pours a flood of temptations after it.
2. ' When a saint is beset with some great affliction ; this is a blind lane, or solitary
place, fit for this thief to call for his purse.
3. When a Christian is about some notable enterprise for God's glory, then Satan
will lie like a serpent in the way : " An adder in the path, that biteth his horse's heel; so
that his rider shall fall backward," Gen. xlix. 17. Thus he stood at Joshua's right-hand,
to' resist him, Zech. iii. 1, 2, 3. The right-hand is the working hand, and his stand-
ing there, implies his desire to hinder him, and his enterprise. Indeed the devil was
never a friend to temple-work, and therefore that work is so long a doing. What a hand-
some excuse doth he help the Jews unto ? " The time is not come," Hag..i. 2. When our
Saviour was baptized, and was just entering upon his ministry, then Satan set upon him,
Matt. iv. 1, 2.
4. When he hath the presence of some object to enforce his temptation. Thus he
took Eve, when she was near the tree, and had it in her eye.
5. After great manifestation of God's love, then the tempter comes. Such is
the weakness of grace sometimes in a believer, that he can neither well bear smiles nor
frowns from God. When Paul was exalted with the abundance of revelations, then
was the time that Satan set upon him with strong temptations, 2 Cor. xii. 1, 2, 3, &c.
6. At the hour of death ; Satan knows, that if he cannot prevail then, he ne^ 7 er can.
It is the last onset, and therefore he resolves to try his skill. If he cannot break
his head, so as to keep him out of heaven; yet he will, if possible, bruise his heel, and
send him limping thither : I mean, fill a Saint full of fears and doubts about his eternal
state.
Secondly, He hath many other stratagems to deceive by temptations.
1. He hangs out false colours, and comes to a Saint in the disguise of a friend ; he
transforms himself into an angel of light ; master, pity thyself.
2. He strives to get intelligence of a Saint's affairs. This, saith my author, is one
great wheel in this great politicians's clock, to have spies in all places, by whom they are
acquainted with the counsels of their enemies. He labours to find out what sin it is that
most easily besets a person, or that he is most prone to, Heb. xii. 1.
3. In his gradual approaches to the Soul. When he first comes to tempt, he is
modest, and asks but little, knowing he may get that at many times, which he should be
denied, if he should ask it all at once. A few men are let into a city, when an army,
coming in a body, would be shut out. Remember, he draws to sin by little and little :
first it may be the thought of this or that evil is darted into the mind, and after awhile
lodged quietly there, and then a little after further advances are made in sin, &c.
4. Satan, like a cunning warrior, hath his reserves ; like a wise captain he hath some
fresh troops at hand, if need be ; so that if one temptation will not prevail
734 SAINTS COMPARED XO SOLDIERS. [BOOK IV.
he hath a second, nay, a third and fourth, nay multitudes. What fresh and new attempts
did he use, when he set upon our Saviour.
5. Another stratagem of his is this : he will in a political way retreat, as sometimes
you shall have an enemy fly as overcome, when it is on a design of overcoming. "We read
not only of Satan's being cast out, but of the unclean spirit's going out voluntary ; yet be
sure it was with a purpose to return more strong than before.
6. He will strive to make use of fit instruments to carry on his temptations to the
riun of the soul. I might proceed, but by this all may see, that it is needful for the
Christian Soldier to be well instructed in the stratagems of war.
METAPHOR. . PARALLEL.
XIV. A Soldier ought to know XIV. So a Saint must understand the distinct
the distinct beats of the drum, and and different sounds of the Word of God daily
sound of the trumpet ; an alarm, a ministered by his servants ; for a preacher is a spi-
call, a march, a battle, &c. ritual trumpeter : "Lift up thy voice like a trump-
pet," Isa. Iviii. 1. And as it is greatly behoves a
trumpeter to be well skilled how to blow his trumphet, for if it give an uncertain sound,
who shall prepare himself for the battle ? so it doth a minister, rightly and distinctly to
preach the word of God, that a Christian, like a Soldier, may have an alarm sounded in
bis ears, when danger is near, or any enemy coming upon him ; as also a call to duty, to
prayer, to fasting, mourning, and sackcloth, when the day requires it, &c. A good Soldier
of Christ will observe the distinct sound of the spiritual trumpet ; sometimes it sounds out
reproof, sometimes counsel, sometimes comfort ; all is carefully observed by a sincere and
wise Christian, Isa. xxii.
XV. A Soldier ought to be a XV. So a Saint ought to be of a courageous
man of courage, bold and reso* spirit, not timorous, faint-hearted, or soon dis-
lute, not soon daunted nor dis- mayed, but a man of an undaunted heart, not
mayed by the threats, malice, or fearing the worst that men can do unto him :
strength of an ' enemy. He ought, " Though I walk, saith David, through the valley
as God bid Joshua, to be strong, of the shadow of death, I will fear no evil," Psal.
and very courageous. xxiii. 4. " The wicked flee when none pursue,
but the righteous are bold as a lion, Prov. xxviii.
1. There are three, or four things, which tend to embolden, and increase courage in a spi-
ritual Soldier, in the midst of the greatest danger, when nothing but death and misery
seems to stare him in the face.
1. The goodness of his cause. Nothing administereth more life and zeal to a Saint,
than the consideration of that holy cause, which in the strength of Christ he stands up for,
and is set to defend.
2. The consideration of the power and strength of that God who hath engaged to
stand by him, help and aid him in all his conflicts with the worst of his enemies, " Fear
not, worm. Jacob, and ye men of Israel ; I will help thee, saith the Lord. Fear not, for
I am with thee ; be not dismayed, for I am thy God, I will strengthen thee," &c. Isa.
xli; 10, 14. " Ye are of God, little children, and have overcome them, because greater is
he that is in us, than he that is in the world," 1 John iv. 4.
3. A good call. Every Christian, in all his enterprizes, must see to his call ; let
him see that whatsoever he doth in religion, both in matter and manner, be what God
hath enjoined him. He that undertakes any work or cause, that is not warranted by
God's word, hath cause to tremble. And also let him see he be the man that God ap-
proves of, and hath employed in and about that work and duty, whatsoever it be; and
when he sees that his call is undeniably good, this will add courage to him.
4. A good conscience. This made Paul so bold in the presence of his incensed ad-
versaries: " Men and brethren, I have lived in all good conscience before God until this
day," Acts xxiii. 1. A Soldier who hath much guilt upon him, cannot, if his con-
science be at all awakened, engage an enemy with that courage as another man may,
in the place of the field, when he knows not but the next moment he may be
sent into another world. It is innocency and uprightness that puts life and magna-
nimity into a Christian. " Having a good conscience, that whereas they speak evil of you
as evil-doers, they may be ashamed, who falsely accuse your good conversation in Christ, 5 '
1 Pet. iii. 16.
5. Lastly, The assurance he hath of victory. A Saint knoweth he shall have the day,
and come off a conqueror : before he enters upon the conflict, his Captain hath told him,
he shall overcome at last, and have the crown of life, Rev. ii. 10.
BOOK IV.]
SAINTS COMPARED TO SOLDIEBS.
735
METAPHOR.
XVI. A Soldier must expect to
endure hardness, and therefore pre-
pares himself for it. It is a life
attended with many hardships and
difficulties ; they often lie in the
field, and fare hard, when others
know the want of nothing.
PARALLEL.
XVI. So the Saints of God must expect to en-
dure hardness. A Christian's life is attended
with many difficulties and afflictions, which they
must endure as good Soldiers of Jesus Christ. He is
no good Soldier, that cannot endure hardness. But
here it may not be amiss to enquire, What is that
hardness that the Saints do and must endure ?
First, They must endure all that hardness, that either their sins, or the profession of
the Gospel, may expose them unto.
1. Saints are exposed to hardships by means of their sins ; their own iniquities bring
great sorrow and trouble upon them. It made David many times cry out, and water his
couch with tears.
2. Sin is not sweet to a Saint in the committing of it. He is overcome sometimes to
do that which he hates, and his own conscience afterwards sorely lashes and wounds him
for it. Sin brings not only hardships upon the soul, but many times sore distress upon the
body and family, and a blast upon a man's outward estate.
Secondly, A Saint meets with the hardship of self-denial ; he bears the pain of having
a right hand lust cut off, and a right eye lust pulled out ; he parts with the best, the
nearest, and choicest of his outward enjoyments. " Unless a man deny himself of father,
mother, brethren, sisters, children, house, and land, &c., for my sake, he is not worthy of
me." This hardness, some cannot endure ; the young man could not bear it : " When he
heard this doctrine, he went away very sorrowful," &c., Matt. xix. 22.
Thirdly, They endure the hardness of mortification, or of crucifying the flesh, with the
affections and lusts. Circumcision was painful to the body, and let me tell you, the cir-
cumcision of the Spirit is more hard and difficult to a Saint to undergo ; " Which is made
without hands ; cutting off the foreskin of the heart, or putting away the body of sin by
the circumcision of Christ." "Mortify your members which are upon the earth." The
killing of sin, is as the killing or destroying the members of the body.
Fourthly, Saints endure hardness from men.
1. By hard words. All the cruel reproaches, slanders, reviliugs, tauntings, scoffings,
backbitings, &c., that the sons of Belial can invent, they are forced to endure. " They
bend their tongues like their bow for lies, and their tongue is as an arrow shot out," Jer.
ix. 8. The tongues of some men are like cruel weapons ; " As with a sword in my bones,
my enemies reproach me," &c., Psal. xlii. 10. The sword in the flesh is painful,
but the sword in the bone is much worse. Mockings are ranked amongst the great suffer-
ings of the godly : " Others had trials of cruel mockings," Heb. xi. 36. The archers this
way shot hard at Joseph ; and what a poisonous arrow did the Jews let fly upon Christ !
" Behold a drunkard, a wine-bibber, a friend of publicans and sinners." " He casteth out
devils by Beelzebub, the prince of devils." " As for this fellow, we know not from whence
he is." Paul was accused for being " A pestilent fellow, a mover of sedition, and a ring-
leader of the sect of the Nazarenes," &c. These things are hard to bear.
2. There is the hardness of men's hands, as well as of their tongues. Wicked men,
saith a learned divine, have iron hands, which many times fall heavy upon the Soldiers of
Christ. How heavy was the stroke of Cain upou his righteous brother ! And what
heavy hands did Pharaoh lay upon the Israelites in Egypt ! What hardships did the
primitive Saints endure, under the heathen emperors, in the ten persecutions ! And what
sore sufferings, and cruel torments, hath the woman's seed borne and endured under the
Papal power ! What burnings, roastiugs, and flayings alive ! All along, from the be-
ginning to this day, the Saints have endured great hardness from wicked men. See Heb.
xi. 35, to the end. " They were tortured with scourges, bonds, and imprisonments ; they
were stoned, they were sawn asunder, tempted, slain with the sword ; they wandered
about in sheep-skins, and goat-skins, in deserts, and mountains, and in dens and caves of
the earth, being destitute, afflicted, tormented."
Fifthly, Saints endure hardness from Satan. He comes out with open mouth against
them, like a roaring lion, seeking to destroy them. Christ's Soldiers encounter with devils,
they wrestle with principalities and powers; Satan daily lets fly his fiery darts against
them, Eph. vi.
736 SAINTS COMPARED TO SOLDIERS. [BOOK IV.
Sixthly, They meet with some hardness and trouble by the withdrawings of God him-
self. Some afflictions come more immediately from the hand of God. Job complains of
the arrows of the Almighty; David cries out, as if the Lord had broken his bones. Yet
God in all the afflictions and trials he brings upon his people, designs their profit : " When,
he hath tried me, I shall come forth as gold," Job xxiii. 10. It is that we may be par-
takers of his holiness. Yet nevertheless the strokes and chastisements of the Almighty are
hard to be borne.
Seventhly, Christ's Soldiers meet with hardness, whilst they attend upon their proper
work, in their particular places and stations unto which they are called. Some have
harder service than others; as the forlorn hope, and the van, saith one, may meet with
harder service than the main body of the army: the frontiers, and file-leaders, may
meet with more difficult service than the rear; and the watchmen that lie perdue, and
stand sentinel, with harder duty than those that abide on the guard. But though some
endure more hardness than others, yet all must take what befals them in the place and
station where they are set. The ministers of the Gospel, likely, are the men mostly ex-
posed, and yet sometimes others suffer as hard things as they ; yet every one must see to
discharge his duty in his respective place. The sentinel must not quit his watch, because,
it is cold, or danger approaches ; the file-leader must not face about, and fall back in the
rear, because of the hardness of the service ; the leaders must not bid the private Soldiers
fall on, and themselves run away ; the colours are most aimed at, yet the standard-bearer
and ensign must stand by them, and display them in the face of the enemy. So whatever
comes, ministers must preach, and people must hear, and the public worship of God must
be maintained, the banner of the Word must be displayed, saints must keep their ground
and station, where they are set by Jesus Christ. " Necessity is laid upon me ; and woe is
me, if I preach not the Gospel," 1 Cor. ix.
METAPHOR. PARALLEL.
XVII. A good Soldier exposeth XVII. So the faithful and good Soldier of Jesus
himself to endure hardness volun- Christ is not haled, dragged or forced to his duty,
tarily, patiently, courageously, con- and to undergo difficulties for the Gospel-sake ; but
stantly, and sincerely. freely and with a ready mind engages in the work.
" I am ready not to be bound only, but also to die
at Jerusalem, for the name of the Lord Jesus," Acts xxi. 13. Christ cares not for pressed
Soldiers, his are all volunteers: when the Gospel- trumpet sounds, come away, come up
hither, immediately they are upon their feet.
2. They endure patiently, taking their Captain for their example : " When reviled,
they revile not again." " In patience possess ye your souls."
3. They endure the hardness of their service courageously : " They took joyfully the
spoiling of their goods," Heb. x. 34. " The wicked flee when none pursue, but the right-
eous are as bold as a lion," Prov. xxviii. 1. Shall such a man as I fly ? was the saying
of a brave Soldier of this Captain's. When Modestus, the emperor's lieutenant, threatened
Basil with confiscation of goods, banishment, and death, how courageously did he bear it !
'If you have anything else, threaten it; for these things are nothing.' This was somewhat
like that of Paul ; notwithstanding bonds, imprisonments, and death were threatened
against him, yet saith he, " None of these things move me, neither account I my life dear
unto me," &c., Acts xx. 24. " We glory in tribulation," Eom. v. 3.
4. Saints endure hardness constantly ; the whole life of a Christian is a time of war-
fare: till this life be done, his warfare is not done, "The righteous shall hold on their
way, and he that hath clean hands, shall grow stronger and stronger," Job xvii. 9. A Saint
must never cease being a Soldier ; godliness must be his trade as long as he lives. As Satan
will never have done tempting, so he must never cease from resisting his temptations.
5; And then all this is done sincerely ; he hath holy aims and ends in what he ^oeth.
XVIII. A good Soldier spares XVIII. So a Saint, or good Soldier of Jesus
none of the enemy, when he hath Christ, spares not one lust : every sin like the
such a command given him : and cursed Amalekites, must be put to the sword. He
Saul, for not complying with the is no sound Christian, that suffers any sin to abide
requirement of God in this respect, quietly in his heart or life unmortified. If there be
lost his kingdom, viz., in sparing any one darling lust spared, it is a palpable
Agag the king, and the fat of the sign of hypocrisy. Some men are ready to ex-
BOOK IV.]
SAINTS COMPARED TO SOLDIERS.
737
METAPHOR.
cattle, when the word of com-
mand was " Go, smite Amalek, and
utterly destroy all that they have,
and spare them not ; but slay both
men and women, infant and suckling,
oxen and sheep, camels and asses/*
&c., 1 Sam. xv. 3.
PARALLEL.
cuse their evil lusts, as Saul did : they will co-
ver their covetous designs under the pretence of
doing good, and distributing to the necessities o'f
the poor ; but alas, this will not do, Obedience
is better than sacrifice. A saint must kill all, put
all his sins to the sword, or die to them. One
sin spared, as Agag was, will exclude thee the
kingdom of heaven : " If ye live after the flesh,
ye shall die ; but if ye mortify the deeds of the body, ye shall live," Bom. viii. 13.
XIX. A good Soldier will keep
with his colours. It is punish-
able by martial law, for a Soldier
to lie behind his colours ; and death
without mercy to depart quite from
them.
XIX. So a good Soldier of Christ will keep
and abide with the banner of truth. The Gos-
pel, saith Ainsworth, is the Saints' ensign : "And
he will lift up an ensign to the people," &c., Isa.
v. 26. Christ will lash such as lie behind. Peter
was made to weep bitterly for straying from his
colours. And it will be death without mercy
to those that quite depart from the truth, and embrace heresy or idolatry. And here
let me caution all Christians to take heed, lest they be deceived by their enemies. Satan,
like a cunning pirate, sometimes transforms himself into an angel of light, he puts out
false colours, comes with a seeming banner or ensign of truth ; he can make use of scrip-
ture, when it will make for his purpose to deceive.
XX. A good Soldier will not
turn Ms back upon the enemy,
to the dishonour of his captain :
though his life be in danger, he
will not fly, nor cowardly betray his
trust.
XX. So a good Soldier of Jesus Christ will
not turn his back to fly from the enemy, or ut-
terly depart from the truth, whatsoever befal
him ; such is - Ms love to the Lord Jesus, and
zeal for Ms glory. And besides, he knows, if
he do, the great danger he exposeth his own
soul to thereby : for among all the armour that
Christians should take unto them, we read of no back-piece ; for if they turn their back,
they are gone and undone for ever : " If any man draw back, my soul shall have no plea-
sure in him, Heb. x. 38.
XXI. A Soldier is greatly XXI. So a Saint is carried on with much zeal
animated and encouraged in all and courage, by the consideration of the eternal
Ms encounters and sharp conflicts reward he shall receive in the end. This made
with the enemy, by considering the Moses despise the glory of Egypt, and refuse to
be called the son of Pharaoh's daughter. He
saw him who was invisible, and had an eye to the
recornpence of reward, Heb. xi. 26 ; Christ himself
this way animates his followers, and faithful Sol-
diers : I appoint to you a kingdom. " Be you faithful unto death, and I will give you a
crown of life," Rev. ii. 10. " I have," saith Paul, "fought the good fight, and finished my
course, and kept the faith : and henceforth there is laid up for me a crown of righteousness,
which God the righteous Judge will give me at that day, and not to me only, but to all
them that love Ms appearing, 2 Tim. iv. 7, 8.
reward and honour he shall receive,
if he manfully hold out, and gets
the victory.
XXII. Some Soldiers of an ar-
my are now and then singled out
as champions, to engage an ene-
my alone. Though every cham-
pion be a Soldier, yet every Sol-
dier is not a champion. A cap-
tain will not chose any soldier to
this work, but such only as he
knows are men of courage and ex-
perience, &c.
METAPHOR.
I. No earthly Soldiers know
what the event or issue of
their wars will be ; they can-
XXII. So Christ sometimes calls forth one of
his spiritual army, to engage the enemy alone,
and as a champion of the truth, to sacrifice his
life in the behalf of it. "What greater honour
can be conferred upon a Christian than this ?
Such a champion was St. Stephen, Antipas, &c.,
who were brave men, saints of undaunted cou-
rage and resolution ; " who loved not their lives
unto death, Acts vii., Rev. ii. 13.
DISPARITY.
I. But a true Christian knows, and is as-
sured that he shall overcome, and obtain the
victory. He fights not at an uncertainty, the
not tell whether they shall over- issue of the war being made known unto him by
5 B
738 SAINTS COMPARED TO SOLDIEBS. [BOOK IV.
METAPHOR. DISPARITY.
come, and get the victory, or Christ in his Word. And although a Christian
not ; though they be ever so va- may sometimes doubt ol the truth of his own.
liant and courageous in their ser- sincerity ; yet being sincere, he doth not doubt of
vice, and faithful and true to their obtaining the conquest,
captain and leader.
H. Earthly Soldiers many times II. But Christ's Soldiers never engage their
lose their limbs and precious lives in enemies to the loss of limbs or life itself in his
fight; and it is not in the power cause, but he can restore it with great advan-
of the wisest captain in the world, tage. " He that loveth his life, shah 1 lose it ; . but
to repair or make up that loss he that hateth his life in this world, shall keep it
again. unto life eternal," John xii. 25.
III. Soldiers are armed with III. But Saints fight with spiritual weapons,
carnal weapons, and fight with and not only with men like themselves, but with
men like themselves, and yet many the devil, and his infernal crew ; and yet through
times are overcome, and lose the Christ their Captain they get the victory. " For
victory. the weapons of our warfare are not carnal, but
mighty through God," &c. " For we wrestle not
against flesh and blood, but against principalities and powers," &c.,Eph. vi. 12, 2 Cor. x. 4.
INFERENCES.
These things being so, let all true Christians take heart, and be valiant, and fear not the
face of enemies.
1. Consider the worth and dignity of your Captain. Christians have the best Captain
and Leader in the world.
(1.) He is of a most honourable extraction, of a most high and noble descent, the heir
of all things, the Father's first-born, the express image of his person : he is King of kings,
and Lord of lords ; and he is, saith one, Generalissimo of all his majesty's forces in hea-
ven and earth.
(2.) Consider his strength and valour : he hath an omnipotent arm, and is of a most
valiant, undaunted, courageous, and heroic Spirit. What was Samson, Gideon, David,
Alexander, Julius Caesar, Scanderbeg, or any other mighty warrior, to the Lord Jesus ?
This is he who cuts in pieces the gates of brass, and breaks asunder the bars of iron ;
that hath the keys of death and hell ; that slew Eahab, and wounded the dragon ;
who is terrible to the kings of the earth, and will come upon princes as upon mortar.
This is he that is the terror of devils, the dread of mortals, who will make other captains
tremble, and cry out to the rocks and mountains to hide them, in the day of his wrath, Isa. li. 9.
(3.) Consider Ms wisdom. His skill and policy far exceed the craft and subtlety of all
the machiavellian politicians in the world. He knows how to assault and harm his ene-
mies, and to carry on, and bring off, to preserve and defend his people, and faithful
Soldiers. Let men and devils be ever so skilful and politic, Christ knows how to outwit
them, and over-reach them all. He knows where all their mines are digged, where all
their forces, and ambuscades do lie : he knows their plot, and how laid this day against
his interest, Gospel, and covenant people, in this and other nations. He knows how
to confound them, and catch them in their own craftiness, and to bring them to
shame. He is wonderful in counsel, and mighty in working. He hath an omniscient
eye, as well as an omnipotent hand. He makes his countermines, and blows them up, or
burieth them in the pit they have digged. He outshoots the devil and the wicked in
their own bow. He will bring down the beast, and whore, and all their abettors, and
make them ashamed of their hope. Mark the issue of this present dispensation. See Cap-
tain, and God a man of War.
2. Consider the excellency of your cause, which is just and righteous.
3. The goodness of your call, against which nothing can be objected.
4. For your further encouragement, consider the strength of your fortifications : they
are all impregnable, and impenetrable, of most invincible strength. Your outworks, your
walls, your bulwarks, your forts, and towers, all your defence is admirable. " The name
of the Lord is a strong tower." " Salvation will God appoint for walls and bulwarks,"
Prov. xviii. 10, Isa. xxvi. 1. how formidable and terrible are the attributes and threat-
enings of God to his enemies !
BOOK IV.] SAINTS COMPARED TO SOLDIEBS, 739
5. Consider. Though your number be the fewest, yet your side is the strongest ; God
is for us, and on our side : " With them is the arm of flesh, but with us the Lord our God,
to fight for us." How many, said Antigoner, will you reckon me for ? Poor mortal !
How many then may we reckon God, Christ, the Holy Ghost for ? The whole .Trinity
is engaged for us.
6. Consider. Though your service he hard, and conflict sharp, yet it will be short. It is
but a little while, and your enemy shall trouble you no more. " Our light afflictions
which are but for a moment," &c., 2 Cor. iv. 17.
7. Consider. The devils, and all other enemies, though ever so potent, cruel, and mali-
cious, yet they are all conquered and spoiled: " Having spoiled principalities and powers,
he made a show of them openly, triumphing over them in it," Col. ii. 15. The Komans
were wont in a triumphant manner to carry those they had conquered about with them,
and to brandish their swords, and display their colours, and carry their arms in open view,
as trophies and emblems of victory : .so the. Lord Jesus, having conquered Satan, and the
powers of hell, rode as it were in triumph through their kingdom, the air, and made a show
of them openly, as a glorious victor. 2. Again, the world is subdued ; " Be', of good
cheer," saith Christ, "I have overcome the world," John xvi. 33. And we through him
are hereby made more than conquerors. Come tribulation, distress, persecution, &c., with
all their blackness, darkness, threats, and terror ; what will they do ? " Who shall sepa-
rate us from the love of Christ ?" or hinder us of eternal life. 3. Death is subdued, Christ
hath got the victory over that. 'What joy and comfort is this to believers, to hear that
all their enemies are conquered ; your Captain-general hath broken them, all to pieces,
Rom. viii. 35.
8. The enemy cannot hurt you ; the worst you can meet with will work for your good,
Eoni. viii. 28.
9. Consider. Though you meet with hard things, Christ can and will make them, easy
to you. All your wounds he can heal, and all your broken bones he can set. The more
you suffer for Christ, the greater your reward will be.
10. Consider what great and glorious pay you shall have in the end. Is not a king-
dom, a crown of glory that fadeth not away, worth fighting and striving for ?
11. Look to Christ, remember what he hath done and suffered for you ; and consider
what many saints have endured for his sake before you, that were most precious in God's
sight. Is it not better to suffer here, than to suffer in hell ? What is the pain and sorrow
of the godly in this life, to the everlasting pains and torments of the damned in the world
to come ? Get much faith, and provide yourselves with all your armour, and the right use
of it, the nature of which is opened under the fifth head. Get your hearts loose from the
world : " No man that warreth, entangleth himself with the affairs of this life," 2 Tim. ii;
4. Labour for much love to God. It was a notable saying of Mr. Bland the martyr,
when he was at the stake : " This death," saith he, " is more dear to me than thousands of
gold and silver ; such love, Lord, hast thou laid up in my breast, that I hunger for thee."
Take heed you consult not with, carnal reason ; rely wholly upon Christ, and never consult
thy present strength with thy future sufferings. Take heed you do not overvalue your
lives. Alas ! you cannot live long ; what if you die a little sooner than you might do ac-
cording to the course of nature ? Also consider, is it not better if God call you to it, to
glorify him by dying, than to die otherwise ? Bernember, you are not your own ; let God
therefore make what improvement of you he pleases.
s
Lastly ; pray continually, pray always, for this is the way to overcome. Prayer hath
done wonderfully. And this is one great thing that is enjoined on the Christian Soldier.
" Praying always with all prayer and supplication, in the Spirit, and watching thereunto,
with all perseverance, and supplication for all saints, and for me," &c., Eph. vi. 18.
Here are two things to be noted :
I. A duty enjoined, prayer.
II. Blessed directions about it, viz.,
1. The time always.
2. The kinds all prayer and supplication.
5 B 2
740 SAINTS COMPARED TO SOLDIERS. [BOOK IV.
3. How, viz. (1.) In the Spirit. (2.) With diligence. (3.) Constantly.
4. For whom ; (1.) For all Saints. (2.) More particularly for the preachers of the
Gospel.
Note. Soldiers of Christ ought to pray, to be much in prayer, to pray always, to pray
in the Spirit, to pray for themselves, and to pray for others also.
First ; though we are to pray always : yet there are some special times for this duty.
Prayer is twofold, 1. Ordinary. 2. Extraordinary. We must in some seasons more espe-
cially be at this duty, to pray hard, to pray mightily, &c.
Quest. What is meant by praying always ?
Answ. 1. It is as much as to say, "Pray in every thing," according to that word, Phil,
iv. 6, " In every thing, by prayer and supplication, let your requests be made known to
the Lord." Some pray in nothing they do. " In all thy ways acknowledge him."
2. In all conditions, in a full state, in a naked state, in poverty, in plenty, in sickness,
in health, in prosperity, and in adversity.
3. For every thing we need, for spirituals, for temporals, so far as God seeth them good
for us.
4. Daily, frequently, morning, and evening. David said to Mephibosheth, " Thou shalt
eat bread at my table continually," 2 Sam. ix. 7. He cannot mean, thou shalt do nothing
but eat, he would not have him to be such a cormorant, but commonly, every day, &c.
5. To have a heart always for this duty, to be always fit and ready for this sacred
ordinance.
Quest. What are those special times and seasons for paayer? or when is extraordinary
prayer to be made ?
Answ. 1. When a Saint hath any great work to do for God, or eminent business, and
service for his Church. See Nehem.'i. 5, Acts iv. 2, 9. When Abraham's servant had
special work to do for his master, he was much in prayer.
2. When a Saint is in the dark concerning any one truth of God, and cannot get satis-
faction, then it is a time for extraordinary prayer. When Daniel was at a loss about the
time of deliverance out of captivity, how much did he give himself to prayer, Dan. ix. 1,
2, 3, &c.
3. When a gracious soul is under any sore and grievous affliction. David in his dis-
tress and affliction cried mightily to God. " Is any afflicted ? let him pray ;" that is, let
him be more abundantly in that duty, James v. 13.
4. When sin abounds, or in a day of great rebuke and blasphemy : when hell seems to
be let loose, or the flood-gates of wickedness opened wide in a nation, then it is a time
for the .godly to be much in prayer, Jer. xiv. 19, Isa. xxxvii. 23.
5. In times of great distress upon the Church ; when the danger is imminent, as at this
day ; this is a time for extraordinary prayer. See Isa. xxii. When many nations came
up against Judah, then Jehoshaphat cried mightily to heaven, 2 Chron. xx. 12. When
Hainan plotted to destroy all the Jews, and cut off Israel at once, and the writings were
sealed and sent forth, then Esther and the godly ones prayed mightily. Thus did Jacob,
when his brother was coming to meet him, fearing he would cut off the mother with the
child ; how did he then wrestle with God ! Gen. xxxii.
6. In times of temptation. When Christ was assaulted, and his hour was come, he
prayed hard, he spent a whole night in prayer, Matt. xxvi. 44. And what saith he to
his disciples ? " Watch and pray, that ye enter not into temptation," verse 41. When Paul
had that thorn in the flesh, the messenger of Satan to buffet him, he besought the Lord
thrice, that it might depart from him, 2 Cor. xii. 8. That three times, as some conclude,
might be threescore times.
7. Lastly ; in a time of great expectation, when great things are near, and much looked
for. When Daniel expected great things, understanding by books, deliverance to the
Church was at hand, he set himself to seek God, Dan. ix. 2, 3.
Secondly ; Consider, prayer is a great ordinance. And that cloth appear,
I. In respect of God ; it gives him the glory of three great attributes.
(1.) Of his ornnisciency : We hereby acknowledge, that he knows our wants and
BOOK IV,] SAINTS COMPAEED TO SOLB1EES. 741
necessities. " All my desires are before thee, and my greasings are not hid from thee,"
Psal. xxxviii. 9.
(2.) His omnipotency. We acknowledge, in our crying to God, and relying upon him
in this duty, that he is able to help us, and supply all our wants.
(3.) It gives him the glory of his goodness : " thou that hearest prayer." A Saint
knows, and confesseth hereby, if he pray aright, that God is willing and ready to help and
save him.
2. Prayer is a great ordinance, if we consider the power and prevalency of it.
Luther ascribed to prayer a kind of omnipotency. It hath prevailed over fire, water,
and earth; It hath stopped the sun in its course. It hath prevailed over evil angels,
it hath cast the devil out, and broken his kingdom. It hath had power over the
good angels, as appears in the case of Elisha ; it fetched them from heaven to be his guard
and protection, 2 Kings vi. 16, 17. Nay, it hath prevailed with Christ himself,
the Angel of the covenant, as appears in Jacob's case. " As a Prince, thou
hast wrestled with God, and hast prevailed." It hath healed the sick, raised the dead,
stopped tbe lion's mouth, and hath subdued and put to flight the armies of aliens ; hath
opened the prison doors, and broken in pieces chains, gates, and bars of iron and brass,
Heb. xi. There is none of the battering rains, or artillery of hell can stand against it.
It is like an engine, as one observes, that makes the persecutors tremble ; and woe to them
that are the buts and marks that it is levelled at, when it is fired with the fire of the
Spirit, and discharged in the strength of faith. It is said, Mary Queen of Scots dreaded
more the prayers of Mr. Knox, than an army of twenty -thoxisand men ; she had more
cause, than an army of ten hundred thousand. It is said of the witnesses, that " They
have power to shut heaven, that it rain not in the days of their prophecy ; and have power
over waters, to turn them into blood, and to smite the earth with plagues, as often as they
will," Eev. xi. 6. How do they do this, but by prayer ?
3. That prayer is a great ordinance, will appear, if we consider the promises made to
it, Psal. 1. 15, Matt. xxi. 22, Job xv. 7.
4. That it is a great ordinance, will appear, if we consider how it co- works with all other
ordinances and duties, to make them effectual, whether moral or evangelical. Every
thing is sanctified by the word of God and prayer.
5. That prayer is a great ordinance, doth appear by the influences it hath over all our
graces. (1.) It is the means for getting grace ; hereby a Soldier of Christ obtains his ar-
mour. (2.) And for the increase of grace, in order to the acting of it. (3.) For the
evidencing of grace. It is that which brings the soul into God's presence, and fills it with
divine joy and peace in believing.
6. It is the divine breath of the soul ; can a man live longer than he breathes ? A
Saint dies, when he quite ceaseth praying.
Quest. What hinders or obstructs the answer of the saint's prayer ?
Answ. (1.) When we pray not according to God's will ; God's will must be the rule
of our prayers. " And this is the confidence that we have in him, that if we ask any
thing according to his will, he heareth us," 1 John v. 14.
2. When the end or aim of a man is not right : "Ye ask, and receive not, because ye
ask amiss, that ye may consume it on your lusts," Jam. iv. 3.
3. When we pray not in faith ; unbelief hinders the answer of prayer. " But let him
ask in faith, nothing wavering," Jam. i. 6, &c.
4. When endeavours after the things we want, are not joined with our prayers. As
we have a mouth to beg, we must have a hand to work, Psal. xxvii. 4.
5. When any one sin resteth in the bosom unrepented of. " If I regard iniquity in my
heart, the Lord will not hear me," &c., Psal. Ixvi. 18.
6. When we are not fervent. Prayer must be with affection unto God.
7. When we pray not in spirit. Our spirits must pray ; and not only so, but if the
Spirit of God do not act and assist our spirits, our prayers will not prevail.
8. When we are not constant in the duty. We must be importunate and constant, pray
always, and not faint, if we would have our prayers heard, Luke xviii. 1.
9. When we come not to God in the name of Christ, the door is shut. We must ask
in Christ's name, and come to God by him, if we would be heard and accepted by him.
742 SAINTS COMPARED TO RTJNNEKS. [BOOK IV.
THE CELESTIAL KACE, OB, THE SAINTS COMPARED
TO BUNNEBS.
" Know ye not, that they which run in a race run all, but one receiveth the prize ; so run
that ye may obtain," 1 Cor. ix. 24.
" Let us lay aside every weight, and the sin which doth so easily beset us ; and let us
run with patience the Race that is set before us," Heb. xii. 1.
CHRISTIANITY, or the life of a Christian, is in these scriptures compared to a race. " So
ran that ye may obtain." A Christian is compared to a man that runs a Bace.
What sort of Bace the apostle principally alludes to, is not, as we conceive, so material ;
besides, many worthy men do not agree about it, some being subject to think the apostle
alludes to the Olympic games. We shall therefore run the parallel, with respect to such
things concerning a Bace, which all generally agree in.
To run, is variously taken in scripture. 1. To break through, Psal. xviii. 29. 2. To
strive with the greatest speed and celerity, or to make haste, Prov. i. 16, 2 Kings iv. 22.
3. Eagerly in affection to be carried after, 1 Pet. iv. 4. 4. To pass without let, Psal.
cxlvii. 15. 5. To labour with earnestness. 6. To go forward, Gal. v. 1.
METAPHOR. PARALLEL.
I. A man that runs in a Bace, I. So a Christian ought to take great care how he
takes great care to begin well. It begins or sets out in the Bace towards eternal life,
behoves him to be exact in his setting 1. In respect of time, it behoveth him to set out
out. 1. In respect of time, early enough ; he must not defer the great con-
2. In respect of place ; he observes cernment of his soul; delays are dangerous. " Seek
the place from whence he must the Lord whilst he may be found, call upon him
begin to run. A little time lost whilst he is near," Isa. Iv. 6. " I love them that
at the beginning of a Bace is dan- love me, and they that seek me early, shall find me,"
gerous. Prov. viii. 17. " Behold, now is the accepted
time ; behold, now is the day of salvation 3" 2 Cor.
vi. 2. Some men begin too late, they mind not the call of God. " To-day if ye will hear
his voice, harden not your hearts." " Because I have called, and ye have refused, &c.
I also will laugh at your calamity. Then they shall call upcn me, but I will not answer,"
Prov. i. 24, 28. 1. They ought to observe the place from which they must depart. He
that would go to Zion, must leave Babylon ; as he would go to Zoar, so he must depart
out of Sodom. He must leave the way of sin, yea, aU the evil courses, customs, traditions, .
and inventions of men : " Ye did run well," &c.
II. A man that runs in a Bace, II. So a Christian ought to know the way to
ought to know the way well which salvation, to be well instructed in the path of eter-
he is to run ; if the path be not plain nallife. Christ is the Way : "-No man, (saith he,)
before him, he is not like to win the cometh unto the Father, but by me," John xiv. 6.
prize. " There is no other name under heaven given,
whereby we must be saved," Acts iv. 12. 1.
Christ is the Way, as a priest, who offered himself up as a sacrifice to God for us, to atone
and make peace between the Father and us. 2. Christ is the way as a King, who hath
appointed us laws and ordinances, which we must obey and follow, to manifest our sub-
jection unto Mm, " I will run the way of thy commandments," Psal. cxix. 32. 3. As a
Prophet, who hath laid down all rules and heavenly directions necessary for us in matters
of faith and practice, whom, we must hear in all things. 4. Christ is the Way, in that
holy example he hath left, that we should follow his steps. A saint observes the very
footsteps of Christ, and of the primitive church ; he sees the good old way plain before him,
as it is recorded in the holy scripture, and thereby knoweth which way to steer his course,
Acts ii. 23, 1 Pet. ii. 21.
III. A man that runs in a Bace, IH. So a man that would set out in the spiritual
must see to put himself in a fit equi- Bace, or in a speedy course towards salvation, must
page. He puts off his upper cast off the rags of his own righteousness,
BOOK IV.] SAINTS COMPARED TO EUNNEES. 7-43
METAPHOR. PARALLEL.
clothes, and gets oieet and neces- and put on the righteousness of Jesus Christ by
sary garments for the purpose : be- faith ; for that garment, with .the garment of
cause the clothes that a man usually holiness and humility, is only necessary, and must
wears, would much encumber him in be put on by all that run the Kace set before
his running. them, so as to obtain the prize, Kom. xiii. 14.
IV. A man that would run in a IV. So a Christian that would run in this hea-
race, so as to obtain the prize, must venly Eace, must cast off every spiritual weight,
lay aside all weights whatsoever; This the apostle directly counsels the Saints to do :
for all know, that if a man have a " Let us lay aside every weight, and the sin that
weight or burden on him, it will doth so easily beset us, and let us run with pa-
greatly hinder or obstruct him in his tience the Eace set before us," Heb. xii. 1. Now
running : nay, if he do not cast it off these weights are, 1. The inordinate affections,
it will soon cause him to be weary, Our hearts must not be set upon things below,
and faint in the way. not inordinately upon father or mother, son or
daughter, house or land ; for he whose heart runs
out in a covetuous manner after the world, as the
prophet shows, is like a man that is laden with thick clay, Hab. ii. 6. It is impossible
for a man to run this Eace with the world upon his back. What was it that weighed down
the young man in the Gospel, that came running to Christ, who seemed to be in a full
speed towards eternal life ? "Was it not the inordinate love to the world ? 2. Sin : sin
is a weight : " That sin that doth so easily beset us." Some understand, the sin of un-
-belief is meant hereby; others, a man's constitutional sin, or the sin of his nature, that
which he is most easily overtaken with, whether it be pride, passion, &c. Sin, yea, every
sin must be cast off, take it how you will, though I rather adhere to the latter, if a man
would so run as to obtain ; for nothing like guilt tends to make a Christian grow weary
and faint in his mind.
V. A man that would run so as V. So a Christian must take heed he be not
to obtain the -prize, must not be over- overcharged in a spiritual sense ; there is a spi-
charged with inordinate eating and ritual sense : there is spiritual gluttony and drunk-
drinking ; for experience shows how enness spoken of in scripture. Hence saith our
that unfits a man for running a Eace, Saviour, " Take heed to yourselves, lest at any
or for any other enterprise whatever, time your hearts be overcharged with surfeiting,
And a man that striveth for mastery drunkenness, and the cares of this life, and so that
is temperate in all things. day come upon you unawares," Luke xxii. 34.
What is meant by surfeiting, drunkenness, &c.,
but all kind of loose living, 1 Thess. v. 7. Wan-
ton riotousness, excessive delight in, or desires after the pleasures of this world, &c. Or
on the other hand, being overwhelmed, and sorely afflicted or perplexed with inordinate
cares about earthly matters ? All these things must be avoided by those, who would
run the spiritual Eace so as to obtain the prize.
VI. A man that would run in a VI. So a Christian must run with speed, he
Eace, so as to obtain the prize, must must be very diligent, swift-footed, which is sig-
see he doth not lessen his pace ; he nified by running ; and also he must be even in
must run swiftly, and run constantly ; his course. He must not be like the Galatians,
if he loiter, or grow careless, and Gal. v. 7, only run well for a time, but continue
idle, no wonder if he lose the prize, always to the end the same pace, i. e., keep in a
constant course of godly zeal and holiness, accord-
ing to that of the apostle, " We desire that every
one of you do show the same diligence, to the full assurance of hope to the end,"
Heb. vi. 11. Some men seem very zealous in a fit, they are all on a flame, as it were,
none more forward and lively in God's ways, and in his holy worship, than they ; but on
a sudden oftentimes, as hath been observed, they flag, and grow weary. It may be, as
the proverb is, a zealous apprentice, a lukewarm journeyman, and a quite cold master.
VII. A man that would run so as VII. So a Christian, that runs the heavenly
to obtain the prize, ought to be strong Eace, ought to labour after spiritual strength :
and healthy. A distempered person, " Be strong in the Lord, and in the power of his
or one that falls sick in the way, might," Eph. vi. 10. " Thou, therefore, my son,
is not likely to obtain the prize ; be strong in the grace that is in Christ Jesus,"
a consumptive man, or one that hath 2 Tim. ii. 1. Distempers are as apt to seize upon
744 SAINTS COMPAKED TO KUNNERS. [BOOK IV.
METAPHOR. PARALLEL.
feeble knees, or a distempered heart, the soul as upon the body, viz., the tympany of
is not likely to hold out. pride, the fever of passion, the trembling of the
heart through slavish fear, the stone of a hard
heart, the spiritual consumption, or decay of grace ;
want of breath, difficulty in breathing out constant and fervent prayers and desires to God,
or any other decay of the inward man, or disease of the soul. If any of these seize upon
a Christian, in his course to eternal life, without speedy cure, they will cause him to faint,
and fall short of the blessed prize.
VIII. A man that runs in a Race, VIII. So that Christian that falleth lame, in a
if he fall lame in the way, is not spiritual sense, in the Eace to glory, is in danger
likely to obtain the prize. of miscarrying. " Make straight paths for your
feet, lest that which is lame be turned out of the
way, but rather let it be healed," Heb. xii. 13. Some by lameness understand want of
sincerity, when there is a work upon one faculty of the soul, and not upon another ; i. e.,
when the conscience is awakened, and the understanding somewhat enlightened, and yet
the will and affection is for sin and the world. This man is lame, he is no sound man,
he goes limping : he will not run long, as he runs not well. Others by lameness under-
stand more directly, a wavering mind about some main truths of the Gospel, or about the
public and visible owning and professing of Christ and the Gospel, in respect of those
truths that are most opposed by men, in the day and generation in which we live. Some
are like those in the prophet Elijah's time, they halt between two opinions, stand waver-
ng between God and Baal, and know not which to cleave to, whether to the Protestant,
or Popish religion, 1 Kings xviii. 21. Now these are lame professors; they are corrupt,
or not sincere ; they will not, unless healed, hold out to the end of the Eace, but be turned
out of the way.
IX. A man that meets with bad IX. So when a Christian meets with hard things,
way in running a Eace, is thereby or passeth through great difficulties in his way to
many times hard put to it, and in heaven, he is much put to it, viz., when he is
danger of losing the prize. As when forced to mount the hill of opposition, and pass
lie is forced to run up-hill a great over the stile of carnal reason, and through the
while together, or meets with a rough perilous lane of persecution, and valley of the
and untrodden path, or, is fain to run shadow of death ; " Being accounted all the day
through a deep mire, or a very dirty long as a sheep for the slaughter," Psal. xliv. 22,
lane ; this tries his strength, courage, He then is tried to purpose. Many that have set
and resolution. out heavenwards in a day of peace and prosperity,
have in a time of tribulation^ and persecution
grown weary, or being offended, have fallen away, Matt. xiii. 21.
X. Men that run in a Eace, have X. So the saints of God have many and emi-
many spectators, who stedfastly look nent spectators, who stedfastly look upon them,
upon them, to see how they run, and with great expectation, to see how they behave
who will win ; some hoping one will themselves, whilst they run the celestial Eace, viz.
gain the prize, and others hoping the God the Father, the Lord Jesus Christ, and the
same man will lose it. Holy Spirit, the one Almighty and eternal God.
Yea, and all the holy angels, on the same side,
behold them with great earnestness, hoping they
will hold out to the end, and obtain the crown of everlasting glory, and to that purpose
help and encourage them in their course. On the other side, there are all the devils, or
wicked angels, who have their eyes upon them for evil, who do not only hope and long
to see them grow weary and faint in their minds, but also strive, as much as in them lies,
to hinder and resist them in their Eace, so that they may lose the prize, Zech. iii. 1, 2.
XI. Some men run a great while, XI. So some professors seem to run well', to be
and afterwards grow weary, and slack zealous for God and religion a great while, it may
their pace, nay, quite give over run- be for many years together ; but when trouble
ning, and so lose the prize. arises, or temptation seizes upon them, they grow
weary, and indifferent about these matters, and
with Demas, cleave to this present evil world,
and so turn with the dog to his vomit again, and lose eternal life.
-BOOK IV.]
SAINTS .COMPARED TO BUNKERS.
'745
METAPHOR.
PARALLEL.
XII. Some men that have run XII. So the Saints of God, who run this hea-
in a Eace, have .run for a great venly Eace, run for a great prize, viz., a crown
prize, yea, for a crown, as some
have observed, and when they have
won it, have heen praised exceed-
ingly, it being esteemed a mighty
honour; it hath not only enriched
them, but been to their great
renown and glory.
of glory. " And every man that striveth for the
mastery, is temperate in all things : Now they do
it to obtain a corruptible crown, but we. an incor-
ruptible," 1 Cor. ix. 25. " Be thou faithful unto
death, and I will give thee a crown of life," Eev.
ii. 10. " I have," saith Paul, " fought the good
fight, I have finished my course, I have kept the
faith : henceforth there is laid up for me a crown
of righteousness, which God the righteous Judge will give me at, that day, and not to me
only, but unto all them also that love his appearing," 2 Tim. iv. 7, 8. This prize will not
only enrich the soul that obtains it, but raise his renown and glory to eternity. He shall
be honoured of all, nay, he is the man whom the king delights to honour : " They shall
sit down with Christ on his throne," &c., Eev. iii. 21,
XIII. The man that runs, who XIII. So a true Christian, who resolves for
resolves to win the prize, breaks heaven, he makes haste, he breaks through all
difficulties, and regards not the golden balls Satan
throws in his path, viz., none of the vain allure-
ments of this world, but with his uttermost
strength, celerity, and eagerness of affection, press-
eth forward. " I press towards the mark," &c.,
Phil. iii. 14. " He strives to enter in at the strait
gate," Matt. vii. 13. He strives against Satan,
against the world, against sin, strives in hearing,
in praying, being greatly animated and encouraged thus to do, by seeing him who is
invisible, to the natural eye, and by having a sight of the excellent reward, or that glo-
rious crown and kingdom he knows he shall receive, when he comes to the end of the
Eace, Heb. xi.
through all difficulties, will not
regard any vain allurements, but
presses on with his utmost strength,
celerity and speed imaginable; the
thoughts of the rich prize animat-
ing his mind, and prompting him on
so to do.
METAPHOR.
I. Some men in running a Eace
do their best; they do whatever
in them lieth to obtain the prize,
but nevertheless lose it.
H. Many run in a Eace, but
one only can obtain the prize.
DISPARITY.
I. But now a Christian, whoever he be, that
doth his best, does what he can in all upright-
ness of heart, to believe, to close in with Christ,
to love, serve, and obey him, shall never miss of
eternal life, John x. 2, Eom. viii. 1. Never was
any man damned, saith a worthy minister, that
did what he could to be saved.
II. But though thousands run in this spiritual
Eace, yet they may all obtain the prize.
INFERENCES.
I. We may infer from hence, that the work and business of a Christian is hard
and difficult; heaven is not obtained without running, wrestling, striving, warring,
&c.
II. That many professors, who set out heaven-ward, and run well a little while,
are not like notwithstanding to obtain eternal life ; it is only he that endureth to the end,
that shall be saved, Matt. xxiv. 13.
III. It may also inform us what the reason is, that so many persons faint or grow
weary in this spiritual Eace. (1.) Their weights which they have upon them may occasion
it. Or, (2.) The way being bad, or up-hill. (3.) Their not being temperate in all things.
(4.) Their being diseased or lame. (5.) Satan beguiling them with his golden balls. (6.)
They being not thoroughly affected with the worth of that glorious prize they run for.
(7.) By means of their trusting in their own strength, &c. (8.) Their growing lazy,
loving present . ease, &c. (9.) And lastly, which is the sum of all, their not being
truly converted, never effectually wrought upon by the Spirit of grace.
IV. It may serve to stir us all up to the greatest diligence imaginable, to the end.
Whatsoever we meet in the way, heaven will make amends for all.
o c
746 SAINTS COMPARED TO SALT. [BOOK TV.
SAINTS COMPARED TO SALT.
" Ye are the Salt of the earth ; but if the salt have lost its savour, wherewith shall it be
salted ? It is henceforth good for nothing, but to be cast out, and trodden under foot
of men" Matt. v. 13.
BELIEVERS, as well as ministers, are called by our Saviour the Salt of the earth ; for
Christ preached this sermon not only to his apostles, but to all the disciples; it is not ap-
propriated to ministers alone, but to all believers.
Why the godly are and may be compared to Salt, is briefly opened in the following
parallel.
METAPHOR. PARALLEL.
I. Salt is very profitable, it I. So the godly are most profitable in all the
keeps and preserves meat from earth. (1.) They keep the world from being
putrifying, which would soon totally corrupted by evil and pestilent errors and
stink, corrupt, and perish, was it heresy. (2.) From being spoiled by profaneness
not for it. " Salt, as one saith, and hellish debauchery. They, by their holy
" is the blossom of nature, it is lives, doctrine, and gracious deportment, put a
mingled with all mixed bodies, check to the overspreading wickedness of those
and preserves them from corrup- places where they live. The world would soon
tion." grow much worse than it is, were it not for the
saints and people of God ; it would stink, and be
so abominable in God's sight, that he would not endure it any longer. And besides, God
many times spares a people, family, and nation, for the sake of the righteous who dwell
among them. The godly are the interest of people and nations, as it is elsewhere
shown. Had there been but a little more of this spiritual Salt in Sodom, viz.,
but ten righteous ones, it might have continued to this day. " And he said, let
not the Lord be angry, and I will speak yet but this once, peradventure there shall
be ten found there," &c. " And he said, I will not destroy it for ten's sake," Gen. xviii.
32. Nay, though there was scarce ever a godly soul in it, but righteous Lot ; yet what
said the angel ? " Haste thee, escape thither, for I cannot do any thing till thou be come
thither," Gen. xix. 22. As Zoar was saved for Lot's sake, so Sodom could not be set on
fire, till he was out of it. And was not Joseph the interest of Potiphar's house ? Was
not his master blessed for his sake ? And was not Laban, and what he had, blessed for
Jacob's sake ? And was not the whole house of Israel and Judah preserved and saved
from utter ruin, for the sake of a holy remnant that was among them ? " Except the
Lord of Hosts had left us a very small remnant, we should have been as Sodom, and been
like unto Gomorrah," Isa. i. 9.
II. Salt draws putrifying hu- II. So gracious Christians, by their doctrine
mours out of meat ; it 'is of a purg- and holy example, and in particular, preachers,
ing and cleansing quality. draw out rottenness and filth from the hearts and
tongues of men.
III. Salt seasons meat, and IH. The godly Christian by his wisdom seasons
makes it savoury. the minds of good men. Hence sapientia is de-
rived a sapore, from savour. The Latins express
wise and witty speeches, pleasant discourse, a good grace in speaking, and Salt, by the same
word. This agrees with that of the apostle : " Let your speech be always with grace,
seasoned with Salt, that ye may know how to answer every man," Col. iv. 6.
IV. Salt is of a hot and fiery IV. So Christ's disciples are by the Spirit
nature ; being cast into the fire, made hot, fervent, and zealous for God, and his
it sparkles, and burns furiously. truth ; yet this heat should be mingled with dis-
cretion,' lest they fly out, as those did who called
for fire from heaven, Luke ix. 54.
V. Salt stirs up thirst. V. So the good example of Christians stirs
up others to thirst after Christ, and heavenly
things. We should not so much look for examples from others, as give examples ourselves.
VI. Salt makes meat fit for VI. So by the Salt of a holy conversation, or a
BOOK TV.] SAINTS COMPARED TO MERCHANTS. 747
METAPHOR. PARALLEL.
Food, and meet to be received by good life, in them that preach and profess the
such as want it. Gospel, the word becomes fit to be received.
This makes it relish, and this way a preacher or
professor may be said to season his own doctrine. And on the other hand, how unsavoury
doth that good doctrine seem to be, and what little relish is there in it, that is preached
by an unholy and unsanctified person ? Kom. ii. 21 24.
VII. Salt may lose its savour, and. VII. So professors, if they lose their savour, if
become good for nothing, but to they become vain, vicious, and carnal in their
be trodden under feet of men. conversations, what are they good for ? A Chris-
It is not' fit for the land, nor yet tian to turn an apostate; he that seemed once sa-
for the dunghill, but men cast it voury and serious in his words and behaviour, to
out. Naturalists tell us, that Salt become filthy, unclean, proud, ambitious, covet-
having lost its savour, being laid ous, &c., is one of the worst of men ; such are fit
upon land, it causeth barrenness. for nothing but to be cast into hell. Of these the
apostle speaks, " It is impossible to renew them
again by repentance," &c. Heb. vi. 4, 5, 6. Unsavoury professors, and wicked apostates,
tend to make the Church barren ; they hinder the increase thereof.
INFERENCES.
I. How unsavoury is the world ! Sinners by nature are loathsome and stinking in
God's sight : " Their throats are like open sepulchres," Kom. iii. 13.
II. It shows Saints their duty, which is to season others. They should season the
place, town, family where they live : (1.) By good doctrine. (2.) By a good conver-
sation. (3.) By good counsel. Jacob told his sons, Simeon and Levi, by their slaying
the Sichemites, "They made him to stink among the inhabitants of the land," Gen. xxxiv.
30. The speech, as well as the practice of Christians, should be a seasoning and savoury
pattern, that it may administer grace to the hearers, and observers thereof.
III. O let it stir up every Christian, as well preachers as others, to be savoury ! How
can we season others, if the Salt have lost its savour ? Take heed of scandalous sins. (1.)
By these the name of the Lord is blasphemed, Ezek. xxxvi. 20, Kom. ii. 24. (2.) Keli-
gion brought to contempt and reproach. (3.) The hearts of all sincere ones greatly griev-
ed. (4.) The conversion' of sinners hindered. (5.) Men's damnation furthered. Hence
saith Christ, " Woe be to the world because of offences."
But on the other hand, (1.) A holy and savoury life makes a man lift up his head with
much boldness, though reproached : " Whose ox have I taken, or whose ass ? Or of
whose hands have I received a bribe." 1 Sam. xii. 3. (2.) It tends to stop the mouths
of the wicked, 1 Pet. iii. 16. (3.) It is many times not only a means of conviction s
but conversion of others ; nay, and of such as will not be won by the word, 1 Pet. iii. 1.
IV. If Saints are the Salt of the earth, and interest of nations, it shows the folly of
those wicked men, that strive to root them up, and turn them out of the world.
V. Lastly ; It may caution all that profess the Gospel, against apostacy. " Remem-
ber Lot's wife," Luke xvii. 23. She for not being savoury, or for looking back, was
turned into a pillar of Salt, nay, and into a standing pillar, &c., Gen. xix. 26. May not
one reason of it be this, viz., to show, that that very example of God's severity upon her,
might serve, or be sufficient to season all Christians, to the end of the world against apos-
tacy, or looking back ?
SAINTS COMPARED TO MERCHANTS.
" Again, the kingdom of "heaven is like unio a Merchant-man, seeking goodly pearls, who
when he had found one pearl of great price," &c., Matt, xiii. 45, 46.
SIMILE. PARALLEL.
I. A Merchant is a great dealer I. A true Christian is a great dealer in the
in the things of the world. things of heaven ; his affections are set upon
those things that are above, where Christ sitteth
at the right hand of God, Col. iii. 1.
5 c 2
748:
SAINTS COMPARED TO MERCHANTS.
[BOOK iv.
SIMILE.
II. The best and greatest Mer-
chants trade and deal in the richest
and choicest things on earth, viz.,
jewels, pearls, &c.
III. Merchants in their first trad-
ing are not so skilful in their mer-
chandize, as they are afterwards,
when by commercing with other
Merchants, they have found out the
true worth of their Merchandize,
and the manner of their dealings.
IV. Merchants are most careful
of their concerns, when they have
met with some loss ; then they be-
gin to fear they shall be undone, if
such losses increase upon them.
V. Merchants that deal in pre-
cious stones, are very careful lest
they should be deceived with coun-
terfeit stones, which are very like
the true ones.
VI. Merchants trade to foreign
parts or countries ; their chief
concerns come from thence, where-
by they grow rich.
VII. Merchants have correspon-
dents in those countries to which they
trade, who receive their merchandize
which they send, and make returns
of more gainful things.
godly sorrow, and return the oil of joy.
VIII. Merchants are strongly en-
gaged by the profitableness of their
trade, to follow it very close. O how
diligent are Merchants, when they
find riches come in apace upon them.
of a godly life ; what time cannot do,
IX. Merchants are diligent in
attending the exchange, where they
have an account of their foreign
affairs, and also an opportunity to
trade further, either in selling or
buying ; and they that are negligent
in this matter, do give just cause of
suspicion, that they will soon fail,
and cease to be Merchants.
X. Merchants are very careful
in keeping their accounts ; they
are often in their counting-
houses. They who are wise, will
be sure their books are well kept,
PARALLEL.
II. The true Christian desireth, and seeketh
after the riches of grace, and riches of glory,
called pearls, which are of the greatest value and
worth, in which he may be most happy. He
seeketh for pearls, but he fixeth most upon the
pearl of great price, Jesus Christ, Matt. xiii. 46.
III. So the true Christian, when he is first con-
cerned in the matters of Christianity, is not so
skilful as afterward, when he hath by Christian
converse found out the worth of spiritual things,
and the deceitfulness of Satan, the world, and
his own heart together with the faithfulness of
God.
IV. Christians are most careful in their spiri-
tual and eternal concernments, when they have
met with some spiritual losses, and are attended
with a holy fear, lest eternal ruin should follow.
V. The true Christian is very careful lest he
should be deceived in his spiritual ties, viz., have
a false faith, a false repentance, and false obe-
dience, and counterfeit grace, which may be very
like the true.
VI. True Christians have their chief concerns
from heaven, whereby they grow spiritually rich.
Heaven is called " a far country," Luke xix. 12.
VII. The true Christian hath his correspondent
in heaven, who manageth all his concerns, viz., :
Jesus Christ the righteous ; he is their Advocate
and Intercessor, he appears in heaven for them,
Heb. ix. 24. He receives their duties, and makes
returns of mercy ; he will receive their tears of.
" Thou puttest my tears into thy bottle," &c.
VIII. So should it be with true Christians j
the gainfulness of godliness should engage them
to follow the heavenly trade more closely, because
it " hath the promise of the life that now is, and.
that which is to come," 1 Tim. iv. 8, for time and
eternity is little enough to make up the revenues;
eternity shall.
IX. True Christians do make conscience, and'
exercise a godly care in attending the meetings,
of the Saints, in their solemn worshipping of God,
whereby they get understanding and knowledge
of their affairs in heaven, as managed by Jesus
Christ. And there they have the opportunity to
put off spiritual duties, and receive heavenly bles-
sings, Heb. x. 25. And such as do neglect this
practice, may justly be suspected that in a little
time they will cease to be Christians.
X. True Christians are, and ought to be very
careful in keeping up their closet and secret com-
munion with God, by private prayer, and self-
examination, that so they may give then: ac-
count up to God with joy, and not with grief ;
BOOK IVi] SAINTS COMPARED TO PILGRIMS: - 749
SIMILE. . PARALLEL.
and that their accounts are in good and may also enjoy divine consolation in the faith-
order, that so they may see a good ful performance of the duties of Christianity,
end of their affairs, and enjoy com-
fort in the management thereof.
SAINTS COMPABED TO PILGRIMS.
" They confessed, that they were strangers and Pilgrims on the earth'' Heh. xi. 13.
" / beseech you, as strangers and Pilgrims, to abstain from fleshly lusts, that war against the
Spirit," 1 Pet. ii. 11.
Note. The Saints of God are in these Scriptures compared to strangers and Pilgrims.
SIMILE. PARALLEL.
I. A Pilgrim is one that travelleth I. The Saints of God are spiritual travellers,
from one place to another, and is far -they are far from their Father's house, heaven is their
from home. everlasting home, and thither they are going. All
the holy patriarchs and prophets confessed they were
Pilgrims on the earth. Jacob said, " the days of the years of my Pilgrimage," rather than
the days of my life, because of the uncertainty of his abode here, and in respect of his remov-
ing from place to place, Gen. xlvii. 9.
II. A Pilgrim that sets out in II. So the spiritual Pilgrim, when he first sets out
a long journey, takes care to free in the ways of God, lays aside every weight, and the
himself of allmanner of weights, and sin that doth so easily beset him, Heb. xii. 1. It
unnecessary burdens, and whatso- greatly behoves him so to do; for one sin carried in
ever else may tend to weary, or the bosom, or the inordinate love to anything or
unfit him for his journey. person of this world, will prove of dreadful conse-
quence to him. The young man in the Gospel had
gone a great way, seemed to be a very zealous Pilgrim ; but he had such a cruel burden upon
his shoulders, that he tired before he came to the end of his journey. Covetousness, or an un-
satisfied desire after the things of this world, is compared to a burden, or load of thick clay :
" "Who enlargeth his desires as hell, and cannot be satisfied," &c. " Woe to him that in-
creaseth that which is not his ; how long ? And to him that ladeth himself with thick clay,"
Hah. ii. 6, 6. Would not a man that hath a long journey to go, be laughed at, should he carry
with him a heavy burden of dirt and rubbish ? Such fools are many professors. See Eunner.
III. A Pilgrim in his travels III. So the Pilgrim that would travel to the
goes up-hill and down-hill ; some- New Jerusalem, meets with various ways and pas-
times he meets with good way, sages. 1. He must go out of the horrible 'pit of
and sometimes with bad way: profaneness; that is work enough for the first
sometimes he passeth over stiles, day's journey. 2. Through the brook of sincere
and through dirty lanes; and repentance, or true contrition, for every one that
then again through green fields and leaves open profaneness, is not truly penitent. 3.
pleasant pastures, and delightful Down the valley of self-denial, a very difficult passage,
paths, till he come to his desired 4. Over the mountains of opposition ; for the devil
place. and all will straightway make head against him.
5. Over the style of carnal reason : " Immediately
I consulted not with flesh and blood." 6. Into the pleasant ways of the New Covenant.
7. So upon the top of the rock of ages, and there he may take a prospect of his own
country.
IV. A Pilgrim, that hath a long IV. So the spiritual Pilgrim spares no costs,
and difficult way to travel, is very omits no study, to get the best information iina-
thoughtful how to find the right ginable, of the ready way to the land of promise,
way, being a Stranger in that He ceaseth not to enquire of such as pretend them-
country through which he must selves to be guides, and such as know the
pass. And besides, being told way; but finding them to be short-sighted, and
there are many cross ways and ignorant of the way themselves, he seeks fur-
turnings, and hard difficult pas- ther. And as he goes along, one cries, this is
750 SAINTS COMPARED TO PILGRIMS. ^BOOK IV' ;
SIMILE. PAEALLEL.
sages to find, lie takes care there- the way, another, that, Matt. xxiv. 23. Some
fore to get a good and skilful guide, bid him believe as the Church believes, and he
lest he should lose his way. shall never go astray. Others bid him conform to;
the laws of men, and do whatever the supreme
authority of the nation doth enjoin in matters of faith and religion. Others call
upon him to be led wholly by the light of his conscience, and that will bring him
unto the land of promise, the place he longs for. And at last he meets with another,
that seems yet to differ from them all, and greatly to slight and condemn one grand
fundamental God's word holds forth, under plausible pretences. He cries up holi-
ness, and just living, which all confess is required; but in the mean time strives to
persuade him to cast off the satisfaction of Jesus Christ, and trust to his own righte-
ousness, or to refined morality, rendering faith in Christ crucified little more than a
fancy ; and that the main design of Christ in coming into the world was, only to be
a pattern of holiness and humility. But he perceiving the danger great upon this
account, and that none of these pretenders could give any convincing evidence why
they should be believed, and their counsel followed, above others, he rejected all their
directions, and resolved to be led by none of them, further than their doctrine agreed
with a certain directory, which through the grace of God he hath obtained, namely
the written "Word of God ; and that tefls him plainly, " the way is Christ," John xiv. 6.
viz., Christ, as a Priest, dying for him, to appease the wrath of God, and make
atonement for his sin, fulfilling the law, and bringing in everlasting righteousness.
Christ, as a King, to subdue his sin, and to rule and reign over him, according to
those blessed and wholesome laws, ordinances, and institutions, given forth by him
and left in his word, Dan. ix. 24. Christ, as a Prophet, to teach and instruct him.
Christ, as a holy pattern and example, to imitate and follow, so far as by the help
of grace he is able. [See Surety, sin a Debt, the Word compared to Light, the Spirit to a,
Teacher and Guide.] He hath learned of Christ to be holy, and is helped therein by,
the Holy Ghost to excel his neighbour, and denies all his ungodliness, and worldly lusts ;.
and yet casts himself only on Christ, relying upon his merits, labouring to be like
him in all things, as the apostle observes : " He that hath this hope in him, purifieth.
himself even as he is pure," 1 John iii. 3. Pie lets his sins go, nay, loathes that
which is evil; he lives a mortified life unto the world, and yet trusteth not to any
thing that he hath done, or can do, for eternal life, knowing there is no salvation
but by Christ alone, Acts iv. 12. He is as godly as any Socinian in the world, and
yet magnifies the riches of God's grace, and Christ's merits, so as not to expect justifica-
tion any other way.
V. A Pilgrim often meets with V. So the spiritual Pilgrim is also exposed to
trouble, and great difficulties in many difficulties in his journey heavenwards.-
his way, by winds, storms, and Terrible storms sometimes arise, winds of persecu-
tempests, hard weather, cold, frost, tion and temptation blow so hard, that he is scarce
and snow, deep and bad ways, and able to stand upon his legs. "My feet were
many dangers, which he narrowly almost gone, my steps had well nigh slipped," &c. Psal.
escapes. Ixxiii. 2. He is often beset with crosses and
afflictions, that he is as a man in the mire, and can
hardly get out.
VI. A Pilgrim is a stranger in VI. So the godly are strangers in this world :
the country through which he "And confessed, that they were strangers and
passeth ; and being not known, he Pilgrims on the earth," Heb. xi. 13. David breaks
is much gazed on, and sometimes forth, " Hold not thy peace at my tears, for I am
abused by the rude rabble ; all a stranger with thee, and a sojourner, as all my fa-
which he takes with patience, and thers were," Psal. xxxix. 12. Hence they are
makes no resistance. made oftentimes a gazing-stock to men,' by re-
proaches and afflictions, Heb. x. 33. And how
grievously have they been abused by the wicked rabble of the earth, as Jesus Christ him-
self testifieth : " If ye were of the world, the world would love its own ; but because ye
are not of the world, but I have chosen you out of the world, therefore the world hateth
you. All these things will they do unto you, because they know not him that sent me."
John xv. 19, 21.
BOOK IV.];
SAINTS COMPARED TO PILGRIMS.
751
SIMILE.
PARALLEL.
. VII. A Pilgrim is a man that VII. So the Saints of God have here " no eonti-
stayeth not long in a place where he nuing city, but seek one to come," Heb. xiii. 14.
comes ; he is but a sojourner for a This is not their rest ; their abode is here but as
night, and is gone ; his heart is upon in a strange land, and therefore they go forth on
his journey.
,, VIII. A Pilgrim is not always
in the same good disposition of
body and mind, fit and necessary
for his journey, but sometimes may
be distempered, or grow dull and
heavy, and out of heart, upon the
their spiritual progress towards that city, that hath
foundations, " whose builder and maker is God,"
Heb. xi. 9, 10.
VIII. So a Saint is often attended with spiritual
distempers ; his heart is out of frame, and in a
very unfit disposition for any duty ; the troubles
and incumbrances of this life dull and deaden
his fervent desires after God, and make him go
on heavily, nay, ready to tire him, and cause him
account of the great difficulties that to faint in his mind : yet by the help of the Spi-
attend him, which when he is deli- rit, and serious meditations of the excellency of
vered and eased of, it much rejoiceth the country to which he is travelling, he is soon
his heart. quickened again, and gets fresh strength and re-
solution. He expostulated the case with himself
after this manner: shall wicked men pursue after the vanities of this world with
such pains and unweariedness ! and shall I be ready to faint, that have assurance of
a crown of glory at the end of my journey? how disproportionable are their labours
to their gains ! blush, O my -soul, at thy own neglects ! and be astonished either at
then: diligence, or at thy own sloth ! do they labour in the fire for very vanity ? and
wilt thou show such a sottish, dead, and unbelieving frame of heart, as not to pursue
with more zeal and diligence after that glorious country, and endless felicity before thee ?
Is not heaven worth striving for, and travelling to ?
IX. A Pilgrim is glad when he IX. So a Saint, or spiritual Pilgrim, is glad
meets with good company in the when he meets with good and gracious compani-
way, especially other Pilgrims, ons in his journey to the land of promise. "They
such as are travelling to the same that fear thee, will be glad when they see me, be-
place to which he is going himself, cause I have hoped in thy word." " I am a cona-
What is more desirable to a tra- panion of all them that fear thee, and of them
that keep thy precepts," Psal. cxix. 63, 74. What
sweet fellowship have God's children one with
another ! how much doth their heavenly converse
and communion refresh and cheer each other's
hearts, under all their sufferings and hardships,
which they meet with in their spiritual pilgrimage?
" We took sweet counsel together, and walked unto
the house of God in company," Psal. Iv. 14. If
earthly society be so desirable, how pleasant is
the society of saints, or communion with those we
shall dwell with for ever ! Christian pilgrims have
great advantage in their journey, by travelling
together. If the one be poor, and the other rich,
the one relieves his fellow ; or if the one be
weak, and the other strong, the one can take the
other by the hand, and afford some help to him,
when they meet with bad way, or go up-hill.
" Two," saith Solomon, "are better than one ; for
if they fall, the one will help up his fellow," Eccl.
iv. 9, 10. Most travellers have found by experi-
ence, how comfortable it is to have good company
in a long journey. They very much strengthen
and encourage each other, and bjr this means the
way seems not so long and tedious, as otherwise it
would. They will, if one be sad or cast down, en-
quire what the matter is, and often ask how each
other do ; and thus it is with believers. Paul's great
veller, than a faithful friend and
companion? "This makes, saith
one, evil things little, and good
things great; by this sweet so-
ciety our griefs are divided, and
all our joys are doubled. What
calamity is not intolerable, with-
out a friend, a companion? and,
what society is not ungrateful,
if we have none to share with us
in it? We suffer not so much,
when we have some to condole
and suffer with us; and we re-
joice the more, when our feli-
city gives a pleasure not only to
ourselves, but to others also. If
solitude, a'nd want of compa-
ny, be so horrid, so dreadful a
thing, it is not to be understood
of the want of men, but of the
want of friends, (meet compa-
ny) for it is a good solitude, not
to dwell with those that do not
love us ; and a man would choose
such a hermitage, where he might
not be troubled with them who
bear no benevolent affection to
.752 SAINTS COMPARED TO PILGRIMS. [BOOK IV.
METAPHOR. PARALLEL.
him. But for my part, I cannot care was, to know the state of the Saints to whom
think that man to be happy, which he wrote, and with whom he conversed.
hath no friend to participate in his
pleasures. A man may more easily bear the hardest calamity with his friend, than the
greatest felicity alone, &c.
X. A Pilgrim sometimes meets X. So a spiritual Pilgrim meets with divers
with enemies, such as strive to enemies in his journey towards heaven, who
persuade him to go back, telling strive to discourage him, and turn him back, like
him the danger would be great, as the evil spies served the children of Israel,
and the difficulty such, that the Numb. xiii. 32. Time would fail me to tell yon
advantage he expects at the end all their names, nevertheless I shall discover some
of his journey to receive, would of these enemies to you, that so you who are bound
not make a recompence for his for the holy land, may avoid the pernicious
pains and labour. counsel they frequently give, and be strengthened
against the discouragements they lay in the way
of true piety.
1. The first is fear. This is a very dangerous enemy ; he saith, there is a lion in the
way, a lion in the streets, and many other evil beasts, who will devour him, and tear him
in pieces, if he proceed on his intended journey. " There we saw the sons of Anak, the
sons of the giants," &c.
2. The second is Unbelief: " I shall now one day perish by the hands of Saul," 1 Sam.
xxvii. 1. This adversary suggesteth to the soul, that it is doubtful whether there is any
such glorious land, or heavenly country that he talks of, or no : or if there be, yet, saith
he, it is not possible for you to find it ; and that certainly you will fall short of it, and
faint, before you come to the end of your journey; your sins, saith he, are so great, that
God will not forgive them.
3. The third is Sloth, a lazy companion, that would have him sleep and slumber
away his precious time, and not trouble his head with religion, but please his sen-
sual appetite, telling him, that heaven may be had with good wishes, and formal
prayer, by crying, Lord, have mercy upon us, and, Christ, have mercy upon us, &c. And
if he have but time, a little before he breathe out his last, on a death bed, but to cry unto
God after this manner, it will be sufficient. Though God's word saith, " The soul that
sinneth, it shall die," Ezek. xviii. 20. And, " Except a man be born again, he cannot see
the kingdom of God," John iii. 3. And, " Without holiness no man shall see the Lord,"
Heb. xii. 14. It is only a holy life, that is attended with a happy death.
4. The fourth is one worldly-wise, a person much in request in these days, whose
counsel many are ready to follow. What ! saith he, art thou such a fool, to expose
thyself to such a great sorrow and suffering for heaven, when thou mayest have it
without half the ado. Pity thy wife and children, save thyself out of a prison, and
hazard not thy estate : for my part, 1 came into the world raw, and I will not go
out roasted ; I will be of that religion that is in fashion, and set up by the supreme
law of the nation. Are you wiser than every body ? you meddle with things too high
for you, &c. Christ saith, " Whosoever comes after me, and doth not deny himself,
and take up his cross, cannot be my disciple," Matt. xvi. 24, 25, and that his Saints in
the world shall have tribulation. But this man, would fain make the cross of Christ to
cease. Come popery, and what will, by this argument he must and will conform to it ; he
will be of that religion that is uppermost. And thus he renders the apostles and primitive
Christians, and all the holy martyrs, fools and fanatics; nay, worse rebels, because they
did not conform to the religion of their superiors.
5. The fifth enemy is one Moralist, a very honest man, but that ignorance and
blindness of mind has got such .rule in him. He saith, it is sufficient, and no more
is required of us, but to do as we would be done unto, and pay every man his own ;
and that if a man Can but get out of the deep ditch of sensuality, and fleshly de-
bauchery, and lead a spotless life towards man, he need not doubt of heaven, nor
trouble himself about faith in Christ, and regeneration. Though our Saviour ex-
pressly saith, " Except your righteousness exceed the righteousness of the Scribes and Pha-
risees, ye shall in nowise enter into the kingdom of God," Matt. v. 20. And Paul saith,
that he accounted his own righteousness, and all other external privileges and attain-
ments, that he once thought gain to him, ' but dung, for the excellency of the knowledge of
BOOK IV.] SAINTS COMPARED TO PALM-TREES. 753.
METAPHOR. PARALLEL.
Jesus Christ ; and that he desired nothing more, than to know Christ and him crucified,'
Phil. iii. 8, 9, 10, 1 Cor. ii. 1, 2. If a man could be saved by his own righteousness,
Christ came into the world, and died in vain, and the law, which was a perfect rule of
righteousness, had then been sufficient to bring men to heaven : besides, how do we
come to be delivered from the' curse, " Cursed is every one that continueth not in all
things that are written in the book of the law, to do them ?" Gal. iii. 10.
6. The sixth adversary is Presumption, a bold confident fellow, that cries, cast yourself
upon the mercy of God in Christ, the Lord Jesus died for sinners ; trouble your head no
more, you shall be saved. Though I am a sinner, and am now and then drunk, and let
fly an oath sometimes before I am aware, yet I doubt not but it will go well with me ;
my heart is good, and Christ died for such as I am. This man sins because grace hath
abounded, and forgets that Christ came to save men from their sins, and not in their sins ;
and that that faith that justifies, is attended with good fruit?, and purifieth the heart and
life of him that obtains it, Acts xv. 9, 1 John iii. 3.
7. The seventh enemy is Vain-glory. If Satan cannot ensnare the soul by any of the
other ways, he strives to puff it up with pride and self-conceit. Now vain-glory is a
deadly enemy, therefore take heed of him. It becomes Christians to be lowly minded :
" Learn of me, saith Christ, for I am meek and lowly in heart ; and ye shall find rest to
your souls," Matt. xi. 28, 29.
XI. A Pilgrim is glad when he XI. So a saint, when he comes to heaven, or
comes at last to his desired place, hath obtained the end of his hope, viz., the sal-
and forgets all his former trouble vation of his soul, greatly rejoiceth, and forgets
and afflictions, which attended him all the sorrow and trouble he met with in this
in his way. world, 1 Pet. i. 9. " They shall return, and
come to Zion with songs, everlasting joy shall be
upon their heads. They shall obtain joy and gladness, and sorrow and sighing shall flee
away," Isa. xxxv. 10, and li. 11.
INFERENCES.
I. This may serve' to inform God's people, what their state and condition is, and will
be whilst they remain in this world. " This is not your rest," &c., Mic. ii. 10, " Here
we have no continuing City, but we seek one to come," Heb. xiii. 14.
Ii. Therefore it sharply reprehends those Christians, that -settle themselves as inhabi-
tants and dwellers here below, like other people. Alas ! sirs, ye forget that ye are stran-
gers and pilgrims, and but sojourners as it were for a night. Why do ye seek great things
for yourselves, and seem to be so much taken with the pleasures and profits of this life ?
" Ye are not of this world," John xv. 19. Let such as regard no higher things, take their
fill here, and delight themselves in their portion, for it is all the good they are ever likely
to have ; but let them remember those dismal sayings of our blessed Saviour : " Woe
unto you that are rich, for ye have received your consolation ; woe unto you that are full,
for ye shall hunger ; woe unto you that laugh now, for ye shall mourn and weep ! woe
unto you that all men speak well of," &c., Luke vi. 24, 25, 26.
SAINTS COMPARED TO PALM-TREES.
The righteous shall flourish like a Palm Tree," &c., Psal. xcii. 12.
This thy stature is like a Palm Tree" &c., Cant. vii. 7.
/ said, I will go up to the Palm Tree" &c., Ver. viii.
THE Palm Tree and Date tree is one and the same tree, called in Hebrew Thamer, in
Greek Phenix.
Why the Saints and people of God are compared to the Palm-tree, will appear in the
following parallel.
METAPHOR. i PARALLEL.
I. The Palm-tree is an excel- I. The righteous, who are compared to a
lent tree, amiable to look Palm-tree, are a choice and excellent peo-
754
SAINTS COMFAKED TO PALM-TBEES.
[BOOK iv-
METAPHOB.
upon; it is very tall, and all its
branches shoot upwards ; there are
none grow out of the side, as in
other trees.
PARALLEL.
pie; their affections, like branches, ascend, they
are set upon things above ; they grow heaven-
ward, Col. iii. 1, 2. They do not shoot out their
branches, as I may say, this way, and that way,
to the world ; they grow high in grace, and in
communion with God.
1L The Palm-tree grows in the EL The righteous flourish best in a pure soil, in
purest soil, it will not grow in filthy a land where the Gospel is preached in its purity.
places, it loves to spread forth its They are planted in a choice garden, Christ's
roots by a river : it loves not dungy blessed vineyard, in the courts of the Lord's
soil, as others trees do. house, as it follows in the Psalm, Psal. xcii. 13,
14. They are transplanted out of, and love not,
the polluted and idolatrous world, that lies in wickedness, which smells like a dunghill,
but the garden of God, 1 John v. 19.
- III. The Palm is an even and
very straight Tree and grows upright.
Hence it is said of idols, that they
are upright like the Palm Tree.
IV. The Palm-tree, when young,
is a very weak plant ; it is so feeble,
that it can hardly stand of itself.
And therefore Pliny says, they
usually plant three or four of them
together, and by that means they
strengthen one another, and stand
the faster.
V. The Palm-trees, naturalists
The Saints of God are a people sincere,
of an upright heart, and of an upright conversa-
tion ; for though naturally they be rough, knotty,
and crooked, like others ; yet grace works out, or
cuts off that crookedness, uncomeliness, or uneven-
ness that naturally was in them.
IV. The Saints of Godj when first converted, are
usually weak and feeble, and hardly able to stand
of themselves, without the help and support of
their brethren; but when planted together in
God's vineyard, they thrive greatly, confirming
and strengthening one another, which shows the
excellency of Christian communion and fellowship.
" Strengthen ye the weak hands, and confirm the
feeble knees."' " Support the weak," Isa. xxxv. 3.
V. The Saints and people of God, by being
tell us, by growing together, do join, planted together . in Gospel-fellowship and com-
munion, do, or ought so to join, clasp, and
cleave in love and affection one to another, as
to become as it were all but one tree ; and here-
by they are made very strong, and nourish ex-
ceedingly.
VI. The godly are compared to trees that are
always green. Greenness is caused from the a-
bundance of sap that flows from the root. Christ
is called a green tree, Luke xxiii. 31. Greenness,
as applied to the godly, notes their abounding in
inward grace and holiness from the root Christ.
" I am," saith David, " as a green olive tree in
Saints are said to be fed in green pastures, that is,
such pastures as afford precious and pleasant food, as also plenty. Sincere Christians
continually abide green and flourishing ; they are like trees planted by the river side, that
bring forth fruit in their season ; their leaf shall not wither. They hold up their pro-
fession, not only in the summer of prosperity, but in the very winter of adversity, and
maintain their virtue and beauty in the hardest time, " They shall," saith David, " still
bring fruit in old age, they shall be fat and flourishing," Psal, xcii. 14.
VII. The Palm-tree doth not VII. The righteous are a people that have not
only keep up its greenness, and the only the greenness of profession, and the green-
clasp, and grow one to the other,
and by that means grow very strong,
and flourish exceedingly.
VI. The Palm-tree is one of
those trees that are always green,
green in winter, as well as in sum-
mer ; it does not cast its leaves, nor
fade, as the expression in Psal. i. 3.
the house of the Lord," Psal. Iii. 8.
beauty of its leaves, but .it is a
tree that is full of fruit, and that
good fruit, pleasant fruit, sweet
fruit, fruit that is an excellent cor-
dial, which you know dates are.
Surely, saith Pliny, new dates, as
they come from the tree, are so
ness of grace, and inward virtue in their hearts,
but also the fruit of a good life. Their con-
versation is full of good fruit; the fruit of
righteousness is pleasant fruit, choice and pre-
cious fruit ; no fruit is like the fruit of the Spi-
rit, " Which is love, joy, peace, long-suffering,
gentleness, goodness, faith," Gal. v. 22. Saints
BOOK IV.]
SAINTS COMPARED TO PALM-TREES.
755
METAPHOR.
PARALLEL.
exceeding pleasant and delicious, are very fruitful Trees ; they may fitly in this re-
that a man can hardly forbear, and spect be compared to the Palm-tree,
make an end in time.
.VIII. The Palm-tree will thrive VIII. Thus the righteous flourish like the Palm-
under heavy pressures or weights Tree, they increase in grace and holiness, though
that are hung upon it. The Palm- under great burdens and pressures, Psal. xcii. 12.
tree, saith Mr. Caryl, doth grow up, The devil strives to press them down, sin en-
when it is most pressed down. When deavours to press them down, wicked men en-
there are the heaviest weights hung deavour to press them down, and yet they thrive
upon it, then it grows highest; when and grow exceedingly: "The righteous shall hold on
it is, as it were, kept down, the his way, and he that hath clean hands shall grow
burdens that are upon it cannot make stronger and stronger." It is said of the people of
it bow, nor grow crooked. This Tree, Israel, when Pharaoh put heavy weights upon
saith Ainsworth, though pressed, yet them, when he set task-masters to afflict them with
it endureth and prospereth. It is a their burdens, the more he afflicted them, the more
Tree of an excellent nature. they multiplied, Exod. i. 11, 12. Persecution ne-
ver does godly Christians any harm ; they grow
the more, not only in number but in goodness.
It refines and purifies them, it purges and makes them white, they grow in faith, in pa-
tience. "Tribulation worketh patience, and patience experience, and experience hope,"
Eom. v. 4, 5 . Here is a growing and flourishing like the Palm-tree, under heavy pres-
sures and afflictions. They get more knowledge also of their own hearts, and more ac-
quaintance and communion with God : the Spirit of grace and glory resteth upon such. And
thus the righteous flourish like the Palm-tree, under weights and heavy pressures of afflictions.
, IX. The branches of the Palm- IX. Saints are as Palm-branches in Christ's
trees were used as signs of victory hand, as a sign of that glorious victory he hath
and rejoicing, when the people obtained over sin, Satan, the world, death, hell,
would express their great joy. and wrath, and all other enemies whatsoever.
When they beheld Christ riding tri- Also, as one observes, their being compared to the
umphantly to Jerusalem, they cut Palm-tree, may signify that victorious and tri-
umphant state, and eternal joy, which they shall
obtain, after the heavy pressures, sorrows and af-
flictions, that attend them in this world, are ended.
down Palm-branches, &c., John xii.
13. Also the hundred and forty-four
thousand, who were redeemed from
the earth, that were clothed in white,
are said to have Palms in their hands, Rev. vii. 9.
INFERENCES.
I. This shows forth the excellency of true grace : such is its rare nature, that it causeth
the soul that receives it to grow like a Palm-tree.
II. God hereby outwits the mighty. There is no counsel against the Lord. The un-
godly hang their weights upon Christ's Palm-trees, and what is their intent and purpose
in so doing, you may read in the scriptures : " Come on, saith Pharaoh, let us deal wisely
with them," how was that ? to lay weights, and burdens upon them. To what end ? " lest
they should multiply." They resolved to keep them down, and strove to hinder their
growth, they designed to spoil their multiplying, and their growth in number, as also in
grace and virtue ; but they were like the palm-tree, the more they were oppressed the
more they grew and multiplied. That way men think to hinder the truth, to obstruct the
Gospel from flourishing ; that way God takes to make it spread and flourish the more.
Those things that happened to the apostles, to hinder their ministry, God made for the
furtherance of the Gospel.
III. This should raise up our hearts to magnify the power, wisdom, and goodness
of God, who over-rules things thus in the world : who turns that for good, which wicked
men design for the great hurt of Ms poor people. " This also corneth from the Lord of
Hosts, who is wonderful in counsel, and excellent in working." He makes the righteous
to flourish like the Palm-tree, to grow upwards, by those ways and means which one
would think would bring them quite down, and utterly spoil their growing. "Like
as when we see the corn laid at, and threshed with a flail, one would think there
were great hurt intended to the corn, but it is only to separate it from the straw
and chaff, that it may appear in its own beauty and usefulness : so the Lord hath
5 D 2
756 SAINTS COMPARED TO WHEAT. [BOOK IV.
his flail, to separate the chaff from the wheat. Those acts of providence, which seem to
he for their hurt and undoing, when they are threshed as it were by the world, are only
to make them appear what they are. But thus it fareth not with the wicked, who flourish'
not like the Palm-tree, but as the grass they pass away." Caryl.
IV. This may animate the righteous, and greatly encourage them against persecu-
tion. Why should they fear that which God turns to their great advantage ? let us
labour to improve burdens, afflictions, and heavy pressures, to the end God designs them,
and never more fear the worst that men can do unto us. " The righteous shall flourish
like the Palm-tree."
V. Let us labour for union, and strengthen one another, eombine as one man in the
way of holiness and Christian affection, that so thereby we may, like the tender plants of
the Palm-tree, get strength, and stand when the wind blows hardest, and the storms of
the ungodly rise upon us.
VI. This may be also matter of trial to us ; we hereby may try ourselves, and try
our graces. How is it with you, sirs, under sufferings ? Do you grow and flourish the
more ? If you wither and decay in grace, in a day of trial, or when you are under pres-
sures and afflictions, and cannot bear hard things for Christ's sake, it clearly shows you
are none of God's Palm-trees.
SAINTS COMPARED TO WHEAT.
" Let both grow together till harvest," &c., Matt. xiii. '60.
" But gather the Wheat into my barn" Ver. oO.
THE Saints of God are in this parable compared to Wheat, or good seed, but the wicked
to tares, and the end of the world to the harvest. Why believers are compared to Wheat
will appear by what follows.
METAPHOR. PARALLEL.
I. WHEAT is a precious sort of I. The Saints of God are a choice people, the
grain, the best of grain. best of men. " The righteous are more excellent
than their neighbours," Prov. xii. 26.
II. Wheat is a very profitable II. The Saints are a people profitable to the
sort of grain, it tends to the en- world many ways. (See Salt.) Nay, and God ac-
riching the husbandman ; he accounts counts them his peculiar treasure, Matt. iii. 17.
it his treasure. -
III. Wheat will abide and live III. So sincere souls will endure the sharpest
in the sharpest winter, which some trials. They will live in the winter time of the
other seed will not. Church, when others fall off, wither, die away, and
come to nothing.
IV. Wheat is a small seed, and IV. The godly are, in comparison of the
when it is first sown, it lies hid ; in world, a small people, caUed a little flock, Luke
winter it seems as if it were quite xii. 32. And they lie hid as it were, scarcely
dead ; but when the spring comes, seeming to be a people, whilst the winter of per-
it sweetly revives again, and flourish- secution and trouble, under the four monarchs
eth exceedingly. of the world, predominate : but when the winter
is past, and the spring time of the Church shall
come, they shall revive and cover the earth, as Wheat doth the land where it is sown,
Cant. ii. 11. " Light is sown for the righteous, and joy for the upright in heart," Psal.
xcvii. 11. The growth of saints in times of temptation doth not always so visibly ap-
pear. They are like corn sown, that lies under the clods ; but when they have taken
sweet root, they soon appear to revive, and sprout forth like Wheat, by means of the
dew of grace, and sweet rays of the Sun of Righteousness. " They shall revive as the
corn, and grow as the vine, and the scent thereof shall be as the wine of Lebanon,"
Hos. xiv. 7.
V. An ear of Wheat that is full V. So the Saints of God, or all sincere souls,
of corn always hangs down its head, that have much grace, are humble ones, they
when that which is light and empty . hang down their heads as it were, are clothed
stands upright. with humility, when hypocrites, or empty pro-
BOOK IV.] SAINTS COMPARED TO WHEAT. 757
fessors, are puffed up. Abraham calls himself but " Dust and ashes ;" David, " A worm
and no man ;" Job " Abhors himself," as a nothing creature, Job xlii. 6. Paul saith, " he
was the least of- all Saints," Eph. iii. 8. When the empty hypocrite cries out, " Lord, I
thank th.ee, I am not as other men," Luke xviii. 11.
METAPHOB. PABALLEL.
VI. Wh.eat needs weeding. VI. So the Saints and people of God need weed-
Weeds many times come up with it, ing. "Weeds of corruption often spring up, and
and hinder its growth. trouble them, which did not God, the good Husband-
man, root out and destroy, would quite spoil his
choicest Wheat, Heb. xii. 15.
VII. Wheat hath, it is observed, VII. The field is the world, where the Saints of
sometimes tares amongst it, which God, who are compared to Wheat, grow, (i. e.) live,
the husbandman sees good to let and much tares grow up or live among them in
alone till the harvest, lest in pluck- every nation, city, and town, Matt. xiii. 38. And
ing them out some of the Wheat be it is the pleasure of God, that they should be let
pulled up with them. alone, or suffered to grow together in the world,
that common field, though not in the church. And
therefore were the people of God such as the wicked persecutor calls them, viz., tares,
heretics, the off-scouring of the world ; yet it is directly contrary to the mind of God, that
they should be rooted up, and turned out of the earth. " Let both grow together," (saith
the husbandman,) " till harvest."
VIII. Wheat hath a considerable VIII. So the people of God are not so soon as
time to ripen, it must have the they spring up in grace, ripe for God's garner, but
former and latter rain ; but when they need some time before they be fit for cutting
it is ripe, it is severed from the down by death. The former and latter rain of
tares, and gathered into the barn. the Spirit must fall upon them ; they ripen gra-
dually. And when the harvest comes, to wit, the
end of the world, then the Saints shall be severed from the wicked, the good come from
the bad, the holy from the vile, like as Wheat is severed from the tares. And those
that appear pure grain, shall be gathered into God's garner, (i. e.) his blessed kingdom ;
and the wicked, like tares, shall be bound in bundles, and cast into hell, to be burned in
unquenchable fire, Matt. xiii. 41, 42.
IX. Wheat, when it is sown, dies, IX. So the Saints of God die ; like good seed
and rises again ; it rises Wheat, and are sown in the earth, and shall rise again, the
the same Wheat, though it rises same body shall rise again ; as every seed hath his
more glorious than it seemed to be own body, so shall every Saint in the day of the
when sown. resurrection have his own body, though his body
shall rise more glorious than it was before. The
Apostle saith, " That which thou sowest, thou sowest not that body that shall be, because
it is sown a natural body, it is raised a spiritual; it is sown in corruption, but is raised in
incorruption ; it is sown in dishonour, and raised in glory ; it is sown in weakness, it is
raised in power," 1 Cor. xv. 37, 42, 43, 44.
X. Wheat is threshed by the hus- X. So God, to sever the chaff of corrupt and drossy
bandman, to sever the corn from the professors, from the pure grain, viz., sincere Saints,
straw and chaff. leaves the wicked as it were to thresh his people ;
God's people are often under the flail of persecution.
INFERENCES.
I. This may serve to reprove the bloody persecutors of God's people, who would fain
pluck up the Saints as tares ; but let them take heed. If God would not have many tares
plucked up, lest some of the Wheat be plucked up with them, what will become of them,
who instead of plucking the wicked tares, that perhaps deserves the greatest severity, as
being guilty of innocent blood, connive at such, and let them alone, having much favour
for them, and set themselves wholly against God's faithful and innocent
people ? What unwearied endeavours have been used, to destroy and root out the
godly !
II. It may be a caution to all to take heed how they persecute men for conscience
sake ; for who can infallibly know such as fear not God, nor belong to him, from such
758 SAINTS COMPARED TO LIGHT. [BOOK TV-
as are his people, and do in truth fear him ? They had better let many tares, many
heretics alone, than through ignorance destroy one godly and sincere person.
III. It may also he for trial. Are you Wheat or tares ? Do you bring glory to God.
and profit to your neighbours ? Do you faithfully, like holy Job, adhere to the Lord, and
cleave to him, although he should please to lay you under slaying dispensations ? Do you
endure patiently under the cross, abide the trial of cold winterly blasts of persecution ?
Wheat, you hear, will endure sharp frosts. The honest-hearted professor brings forth fruit
with patience, Matt. xiii.
IV. Lastly: It affords comfort to the godly; for though they appear as dead and
withered, or are under many seeming decays, yet they shall revive again, like corn. And
although they, like seed or grain, be laid in the earth, and turn to corruption ; yet they
shall have a blessed resurrection at the last day, and be raised in power and glory, and in
incorruption. Death doth the body of a godly man no injury. " Except a seed of corn
fall to the ground, it abideth alone ; but if it die, it bringeth forth much fruit," John xiil
24.
SAINTS COMPARED TO LIGHT.
" Ye are the Light of the world ; a city that is set on a hill cannot be hid" Matt. v. 14.
IN this metaphor the Lord Jesus commends unto us an holy duty, viz., to shine before
others in a holy life and doctrine. Saints should be like John Baptist, burning and shining
Lights.
1. Light is taken properly.
2. Metaphorically.
Properly,. for that noble quality that enlightens the world. Lux, claritas et splendour
in corpore luminoso, vel extra a corpore luminoso exiens, quce et Lumen dicitur. " God
said, Let there be Light, and there was Light," &c.
2. Metaphorically, it is put for several things. See Book III. p. 526, 527. " Ye
are the Light of the world," &c., John i. 9. Principally Christ, himself is the Light of
the world, the great Light that gives Light to the other luminaries. The Saints receive,
light from Christ, as the moon receives her light from the sun, and thereby gives Light to
the world in the night* The Saints are but small Lights, hence called stars, who give but
little Light in comparison with the sun ; or they are rather as candles, which God hath
lighteth and set up.
METAPHOR. PARALLEL.
I. Light discovers and makes I. So the Saints of God, by their holy Life and
manifest the nature of things to doctrine, reveal and make 'manifest, not only the
men ; it hath a directive quality works of darkness, but also the excellency of
in it, men thereby know which Christ, grace, and divine things to men : nay, the
way to go ; it directs travellers in . holy angels are said to know many things by the
their way. Church, Eph. iii. 10. The Saints, by their holy
lives and doctrines, teach and direct others how to
live, how to behave themselves towards God, and towards men.
II. Light shines forth, and is II. So the Saints should let their good works
visible to all ; every one that hath appear to all. " Let your Light so shine hefore
eyes may see the Light. A candle men, that they may see your good works, and glo-
should not be lighted, and put under rify your Father which is in heaven," Matt. v. 16.
a bushel, but on a candlestick, that Though the Saints should do nothing through vain
it may give light to all that are in glory, i. e. to be seen of men; yet their good
the house. works, and holy walkings should be so done, that
others should see them.
in. It is a great mercy and III. So it is a great blessing to enjoy the com-
blessmg to see the Light ; Light is pany of God's people, to dwell among such whose
sweet, &c., Light drives back, or conversations shine ; for such godly ones drive
expels darkness. back or scatter wickedness. As Solomon saith," A
wise and godly king scattereth the wicked, and
BOOK IV.] THE CHUHCH CALLED THE CITY OF GOD. 759
bringeth the wheel over them," Prov. xx. 26. So every wise and godly Christian does
what in him lies the like : what darkness did Martin Luther, that star of the first mag-
nitude, drive away ! That blessed Light which he afforded the world hath shone so glo-
riously, that the devil, the pope, and all their adherents, notwithstanding all their skill
have not been able to put it out to this day.
METAPHOR. PARALLEL.
IV. When the Light of the candle IV. So when the Saints shine not in grace and
is put out, which is to give Light holiness, or fall into sin, and wickedly comply
to the whole house, how do men with the evils of the times in which they live, how
stumble, and grope in darkness ? do the ungodly world stumble and fall ; the which
made our Saviour to say, " Woe to the world be-
cause of offences," &c. Matt xviii. 7. It is a great
judgment to the wicked, to have those who should be as lights in the world, darkened, or
give occasion of stumbling.
I NFERENCE S.
I. This shows, what a great blessing the world receives by means of the godly : they
are set up as Lights in a dark night, to direct men in the right way, that they may not
stumble and fall upon the dark mountains.
II. Let this teach believers their duties ; let them remember to have their conver-
sations honest among the Gentiles. Let your Light shine forth to others, not that you
may be praised, but that the praise may be given to God, &c. In all your holy walking,
propose this as your ultimate end, not that you may be magnified, and lifted up, but that
God by you, and through your good works, may be magnified, and his glorious name ad-
vanced on high.
III. It may be an use of caution to them to take heed of sin. If they comply with
Satan, and yield to temptations and thereby let their Light go out, no wonder if the
world stumble. Sometimes professors, instead of being Lights, prove dark stumbling-
blocks. As to instance in two or three things :
1. When professors fail in their morals, i. e., are not just in their dealings between
man and man, they give just cause of offence.
2. When they are like_the world, and none can discern any great difference between
them and others, in respect of their conversation, how can they then be said to be the
Light of the world ?
3. When they are overcome with scandalous sins, viz., are proud, covetous, backbiters,
tattlers, drunkards, &c.
4. W hen they want love and bowels of compassion to their brethren, they cease to be
the Lights of the world. They are no more a blessing to the world, who thus degenerate
from what they should be, but rather the contrary.
Therefore if you want motives to stir you up to take heed how you walk and live
among men, that you may not give occasion of offence or stumbling to them, but contrary-
wise, be as Lights to them, take these following.
(1.) Your good works, and holy conversation, will greatly tend to glorify God ; but
the contrary will greatly dishonour him.
(2.) Your good works, and godly life, will greatly tend to the profit of the world, but
the contrary will prove to their great hurt.
(3.) Your holy life will make your profession shine, and also further the promulgation
of the Gospel: but the contrary will bring a stink or ill savour upon your profession, and
hinder the promulgation of the Gospel.
(4.) An evil life hinders poor souls from enquiring after the truth, and stumbles them
in the way of their obedience to it.
(5.) It stumbles weak Christians that are in the ways of God.
(6.) It weakens the hands, and grieves the hearts of strong and sincere ones.
(7.) A holy life will free thee from blood-guiltiness ; I mean, thou wilt not have
the blood of other mens' souls to answer for : but the contrary may make thee culpable.
760
SAINTS COMPARED TO CEDAES.
[BOOK iv.
SAINTS COMPARED TO CEDABS.
" He shall grow like a Cedar in Lebanon" Psal. xcii. 12.
" The trees of the Lord are full of sap ; the Cedars of Lebanon, which he hath planted ;"
Psalm civ. 16.
" And, cast forth his root as Lebanon," Hos. xiv. 5.
GOD'S people, their growth and rooting, are in these scriptures compared to the Cedar-
tree, the Cedar in Lebanon, in Greek Libanos, which was a mountain in the north part of
the land of Canaan, possessed of old time by the Hivites, Judg. iii. 3, afterwards by
the Israelites ; on it grew many stately Cedars, &c.
In what respect the Saints may be compared to the Cedars, will appear by the follow-
ing parallels.
SIMILE.
PARALLEL.
high; hence they are called tall
Cedars, 2 Kings xix. 23 ; also its
branches are called branches of the
high Cedar, Ezek. xvii. 22, It
mounts high towards heaven.
Pliny,* tells of one Cedar that
grew in Cyprus, which was one
hundred and thirty feet high, and
three fathoms thick.
I. The Cedar is a very noble I. The godly are a renowned people. Though
and stately tree, it grows very they seem in the eyes of the world but mere shrubs,
yet they are, as it was said of Saul, higher by
the head and shoulders than all others who dwell
upon the earth. They grow high in grace, and
spiritual experiences. They are said to dwell on
high, they dwell in God, in communion with
him, Isa. xxxiii. 16. They soar aloft and mount
towards heaven, Isa. xl. 31. " Their affections are
set upon things above," Col. iii. 1, 2. They may
in this sense be said to grow like the Cedar ; they
overtop the wicked in renown and dignity. " The
righteous are more excellent than their neighbours," Prov. xii. 26.
II. The Cedar is a tree that takes II. The godly are said to take root down-
deep root ; its roots spread this way, ward ; they are well rooted ; they cast forth their
roots as the cedars in Lebanon. Saints are well
rooted in Christ, rooted in the covenant, which
is firm, " Ordered in all things and sure," 2 Sam.
xxiii. 5, well rooted in grace, in faith, love, and
humility. And indeed those Saints that grow
high in knowledge, who in gifts and parts over-top
their brethren, had need to grow downwards in hu-
mility, proportionable to their growth upwards, or
else a strong blast of temptation may soon puff
them up with pride and self-conceitedness, and so
thereby quite blow them down. In Adam we had
no sure rooting, but in Christ, by partaking of
his fulness, our standing is firm.
III. The Saints are strong in the Lord, Eph.
vi. 10, 11. It is sin that eauseth men to be spi-
ritually weak, unstable as water, as Jacob spake
of his SOE Reuben ; but the godly are delivered
from the guilt and dominion of it, and thereby,
become strong in the inward man, both to do for God, and to suffer for his sake :
they go from strength to strength in Zion. David was too strong for Goliah, and
overcame him, he coming against him in the name of the Lord. Also they are not
so easily corrupted by the pollution of the sins of the times, and evil example of the
wicked, as others are ; they having a glorious principle of life in them ; that preserves
them from soul putrefaction. "He that is born of God, cannot commit sin," 1 John iii. 9.
IV. The Cedar is a very profit- IV. The Saints are fit trees to build God's spi-
able tree, it is excellent to build ritual house.. The beams of the church are said
and that way, and go far into the ground.
Naturalists say, that as trees grow
high, so proportionably they take root
downward, because otherwise they
would be top-heavy, and over-
turn; a blast of wind taking ad-
vantage of their tallness, being
weak at the root, would soon
blow them down ; therefore pro-
portionable to their spreading above,
there must be a rooting in the
ground.
III. The Cedar is a very strong
tree. Naturalists also tell us, that it
is not subject to putrefaction, as
many other trees are.
Plin. lib. xvi. p. 490.
BOOK IV.] SAINTS COMPAKED TO MYBTLE-TSEES. 761
SIMILE. PABALLEL.
an house withal ; Solomon there- to be of Cedar, which notes the excellency and
fore made use of it in building the duration of her principle members, Cant. i. 17.
temple, which we have showed was a
type of the Gospel church, 1 Kings vi. 15, 16.
V. The Cedar is a tree full of V. The Trees of the Lord are said to be full
sap, it also bears a soft of fruit : of sap, the Cedars of Lebanon which he hath
" And it shall bring forth boughs, and planted, Christ is the precious root, who sup-
bear fruit, and become a goodly Ce- plies them with abundance of grace and inward
dar, and under it shall dwell all fowls virtue ; " Of his fulness all we receive, and grace
of every wing," Ezek. xvii. 23. The for grace," John i. 14, 16,. And by this means
shadow of this tree, it appears, is very also they are made very fruitful, abounding in ho-
refreshing. liness, and good works. And as they are fruit-
ful to God, so likewise they are profitable to men.
How happy is that people or nation, that sit under the shadow or protection of a righteous
government, when righteousness and judgment shall be administered by the Saints ! all
will seek for shelter under them. Which is promised, and shall certainly be accomplished
in the latter day.
INFERENCES.
I. THIS may put us upon the search. If the Saints be like goodly Cedars, excellent
above others, well rooted, strong, durable, and useful to God and men, we may hereby try
ourselves. Do we excel ? Do we grow up high heaven-ward ? Do we grow in humility ?
are our hearts lowest, when our estates are highest ? When we are most honoured
in the eyes of men, are we most humble in the sight of God ?
II. It may also afford comfort to the godly : what decays soever they seem, now to be
under, yet they shall return again, grow, and send forth their roots, as the Cedars in Le-
banon, Hos. xiv. 6.
III. Remember, that that Tree, which takes the deepest root, spreads its branches fur-
thest out, and brines forth most fruit.
IV. Let it also be remembered, that the more the Saints grow like the Cedar, and put
forth their roots as Lebanon, the more they manifest and clearly show their being rooted
in Christ whose countenance is as Lebanon, excellent as the Cedars, Cant. v.
V. How wonderfully are they mistaken, that think to tear up by the roots, or throw
down God's tall and strong Cedars ! for notwithstanding the many terrible blasts, and
violent winds, that have most fiercely blown upon them ; yet they have stood, do and
will stand. " The Highest himself shall establish her."
SAINTS COMPARED TO M YE TLE-TEEES.
" I will plant in the wilderness the cedar, the shittah, and the Myrtle-tree,"' &c., Isa. xli. 19.
" Instead of the thorn, shall come up the fir-tree ; and instead of the brier shall come up
the Myrtle-tree," &c., Isa. Iv. 13.
" I saw by night, and behold, a man riding upon a red horse, and he stood among the
Myrtle-trees that were in the bottom," Zech. i. 8, 11.
THE wise God, who best knows the nature and properties of all things that his
hands have made, compares the ungodly oftentimes in holy scripture to trees,
and other things that are of a hurtful and evil quality, or are of such a nature .that
he sees will suitably set them forth : they are compared to Briers, Thorns, Nettles,
&c. And also the godly are set forth by, and compared to several sorts of trees, as
to the Palm-tree, the Cedar, the Willow, &c., and in these places, as many under-
stand, to the Myrtle-tree ; the nature of which, together with an useful parallel, take as
followeth.
METAPHOR. PARALLEL.
I. THE Myrtle-tree is a rare I. THE Saints are a choice people ; God esteems
and most excellent Tree, a highly of them. As the Myrtle-tree excels
Tree of very great account ; the thorn and the brier, so do the godly excel
5 E
762
SAINTS COMPARED TO WILLOW-TREES.
[BOOK iv.
METAPHOR.
PARALLEL.
hardly any one tree was more ac- the wicked. " Since thou hast been precious in my
counted of amongst the Eomans,
as Pliny observes ; the Jews highly
esteemed of it.
II. There are divers sorts of
Myrtle-trees ; some white, and
some black ; some tame, and others
wild, as historians * have noted.
III. The best sorts of Myrtle-
trees were used to be planted in
gardens, and were a great ornament
to them, their branches being
very green, and amiable to look
upon.
IV. The Myrtle-tree yields most
choice and excellent fruit ; nay,
more may be said of it, then of any
other tree, for it yields two sorts of
fr-uit, both oil and wine. " Nature,
saith. Pliny, showeth her wonderful
sight, thou hast been honourable," &c. Isa. xli. 19,
Iv. 13, and xliii. 4.
II. So there are divers sorts of Christians ;
some more shining in grace and holiness than
others ; some, by reason of an evil and crooked
nature, grace hardly appears in them, &c. We
read of fathers, young men, and children.
III. The godly, those spiritual trees, which
God plants in his Church, which is his garden ;
and the most holy and mortified ones of them,
such whose conversation and profession is amiable,
whose branches and spiritual leaves wither not,
are a great ornament to God's garden.
IV. The Saints of God are a people that yield
two sorts of fruit, to the honour of God, and
the profit of their neighbour, answering to the
two tables. In this they excel all other people.
There are some that are morally righteous, they
make conscience of their duties to men, but do
power touching this Tree, especially not bring forth the fruits of the Spirit, in answer-
in the juice, considering, that of all ing a good conscience towards God. " Herein do
fruits it alone doth yield two sorts, I exercise myself," &c., Acts xxiv. 16.
both oil and wine.
V. The Myrtle-trees are said to
stand in the bottom, Zech. i. 8, 11.
V. The Saints of God are a people of a lowly
and humble spirit, and hence they are compared
to the low valleys ; whereas the wicked are com-
pared to lofty mountains. Also the Myrtle-trees in the bottom may signify the low and
persecuted state of God's people ; and in that the angels are said to be amongst them, it
holds forth the precious presence of God with his Saints, whilst they are in a low, dark,
and persecuted condition. " Yea, though I walk," said David, " through the valley of the
shadow of death, I will fear no evil ; for thou art with me," &c., Psal. xxiii. 4.
YI. The righteous are said to be like a Tree
whose leaves wither not ; they hold fast the pro-
fession of their faith, Psal. i. 3.
VII. The Saints yield a sweet savour to God
and man. " Now thanks be to God, which always
causeth us to triumph in Christ, and maketh mani-
fest the savour of his knowledge by us in every place : for we are of God a sweet savour of
Christ in them that are saved, and in them that perish," 2 Cor. ii. 14, 1 5.
VI. The Myrtle-tree never sheds
its leaves.
VII. The Myrtle-tree is said to
yield a sweet and fragrant scent.
SAINTS COMPAEED TO WILLOW- TREES.
" And they shall spring up as among the grass, as Willows by the water-courses," Isa. xliv. 4.
" THEY shall spring up," &c., that is, the offspring of Jacob, the true seed or covenant
people of God, " as among the grass, as Willows by the water- courses :" as Willows
grow and spring up by the water-courses, so the Saints of God are said to flourish or
spring up.
SIMILE.
PARALLEL.
^1. WILLOWS are so called, I. THE trees of righteousness, viz., the Saints,
be'cause they mostly grow near grow best near the river of God, i. e.
to brooks, and always pros- where the springs of living water flow forth. It
* flin. Lib. sv. p. 451.
BOOK IV.]
SAINTS COMPAEED TO VESSELS.
763
SIMILE.
per best near rivers and water-
courses, contrary to some other
trees, as the cypress and chesnut
trees, which love not watery places.
II. Remove a Willow that grows
by the water- side, and plant it upon
a heath, and you will soon see it de-
cay and wither.
III. The Willow by the water-
courses is green, and flourishes in
a time of drought, when many other
trees and plants fade and wither
away.
PAEALLEL.
is the influence of the Holy Spirit, which is com-
pared to a river, that causes believers to spring
up and grow so sweetly, John vii. 37, 38.
II. So if a Christian be removed from Christ,
or hindered of the sweet influences of the Spirit,
and divine ordinances of the Gospel, which the
faithful enjoy in God's Church, he will soon de-
cay and wither in grace and holiness, like a
Willow upon a dry heath, Jer. xvii. 6.
III. So the Saints and people of God are in this
respect like willows or trees planted by the wa-
ter-side : for so the prophet plainly affirms :
" Blessed is the man that trusteth in the Lord,
whose hope the Lord is : for he shall be as a tree
planted by the waters, and that spreadeth forth
her roots by the river, and shall not see when drought cometh, but her leaf shall be green;
and shall not be careful in the year of drought, neither cease from yielding fruit/' 1 Jer. xvii.
7, 8, compared with Psal. i. 3.
INFERENC E S.
I. Hence we may learn, that the Holy Spirit in his blessed springs of graces, promises,
and ordinances, is every way as needful to the growth of God's people, as springs of water
are to the willow-tree.
II. Let us bless the Almighty, who hath planted us by the side of the river of God,
and let us pray, that he would never transplant us, nor remove us into a barren and'
heathy wilderness.
SAINTS COMPARED TO VESSELS.
" But we have this treasure in earthen vessels," &c., 2 Cor. iv. 7.
" But in a great house are not only vessels of gold and silver, but of earth and wood,""
2 Tim. ii. 20.
Some understand by this great house, the world ; others, the Church.
METAPHOR.
I. A Vessel is made by a
artisan or workman; he o rms an <i
fashions it as he sees good.
I'AEALLEL.
I. God hath formed or made all the children,'
of men; they are all the work of his hands,
formed and fashioned by him alone : and as he
hath made and formed us in the first creation ; so
also he hath made or fashioned his saints in the-.
second creation. " This people have I formed for myself," &c., Isa. xliii. 21. " We are
his workmanship, created in Christ Jesus to good works," Eph. ii. 10.
II. There is a great difference II. So there is a great difference between some
men. The saints are golden Vessels, though of
little esteem in the eyes of the world : " The pre-
cious sons of Zion, comparable to fine gold, how
are they esteemed as earthen pitchers ?" &c., Lam.
But the wicked are likened to Vessels of earth and wood.
o
between some Vessels. " There are
some vessels of gold, silver, &c., and
also some of earth, wood, &e.
iv. 2.
III. Vessels are made for some
proper and peculiar use.
IV. Vessels are subject to con-
tract filth and pollution, and there-
fore need often to be washed, &c.
III. God made all men, whosoever they are,
for special use and service, viz., to honour, wor-
ship, and bring glory to his sacred Majesty.
IV. So Christ's spiritual Vessels, viz., his Saints,
as well as others, are subject to contract the in-
ward filth of sin, such uncleanness as nothing
but Christ's blood through faith can wash away
5 E 2
764
SAINTS COMPARED TO VESSELS.
[BOOK iv.
METAPHOB.
. V. Vessels of divers sorts, some
very rich, and usually in a great
house, in the house of a prince,
the like : some of
or
some of dishonour.
in
of a
honour,
and
VI. Some Vessels are made use
of to hold precious treasure. We
read of golden pipes, that empty
the golden oil out of themselves.
. VII. Sometimes precious trea-
sure is put into earthen vessels ;
hut whether it be Gold, Silver, or
precious stones, that are put there-
in, yet they are never the worse be-
cause of the Vessel into which they
are put, nor will wise men refuse
or slight such treasure for the Ves-
sel's sake.
PARALLEL.
V. So in the house of God there are divers
Vessels ; some of gold and silver, as it were, viz.,
choice and precious Saints, who are Vessels of
honour ; and some who are like vessels of earth,
and wood, viz., hypocritical and unprofitable ones,
who without repentance are like to be Vessels of
dishonour, 2 Tit. ii. 20.
VI. Some of the Saints of God are made use
of for ministers, to bear the precious treasure of
the Gospel, also to empty it out of themselves, for
the use and profit of others, Zech. iv. 12.
VII. Ministers of the Gospel, though inwardly
very rich and precious, yet they are but men as
others are, poor earthen vessels, and some of them
very mean and contemptible, in the eye of the
world: "You see your calling, brethren," &c.,
1 Cor. i. 26. But the treasure of wisdom is not
the worse, though it be in such earthen vessels ;
nor will wise men refuse good doctrine, and whole-
some counsel, because communicated by such ser-
vants of Christ. " But we have this treasure in
earthen Vessels, that the excellency of the power might be of God, and not of us," 2 Cor.
iv. 7. See the Gospel compared to Treasure, in the third book.
VIII. An earthen Vessel some-
times proves defective, and lets out
choice liquor that is put therein;
nay, and sometimes the liquor
tastes of the Vessel, or loses much
of its precious relish, by reason an
evil person puts some unsavoury
matter into the Vessel; and by
reason of this mixture, the pure sa-
vour is somewhat gone.
So some men, like leaking Vessels, let
VIII.
out the precious grace of God ; they lose their
zeal, faith, love, courage, &c., Heb. ii. 1,
Rev. ii. 4. And also many times the word of
God, as it comes from the preacher, savours of
the earthen Vessel ; for the best of men have
flesh in them, as well as Spirit. Were there
nothing but this precious treasure of grace and
divine wisdom in them, it would not be so ; but
Satan, like an accursed enemy, stirs up the re-
mainders of the old man in the soul, and through
his subtle temptations, causes the preacher to mix the wine with water, or the pure doc-
trine of Christ, with man's wisdom, by which means he vaunts and prides it oftentimes in
himself.
IX. So God many times finding his Vessels de-
fective, and that they contract filth, or prove
leaky, empties his choice liquor from Vessel to
Vessel, according to that of the prophet, " Moab
hath been at ease from his youth, and hath settled
upon his lees, and hath not been removed from Vessel to Vessel ; which is meant of
afflictions, Jer. xlviii. 11. God, by bringing a people into adversity, in the sense
of this text, may be said to move, pour out, or empty them from Vessel to Vessel.
A long time of ease and prosperity proves hurtful to God"s children ; like as the wine
receives detriment by settling on its lees. A day of general persecution proves various
in its effects : some are thereby emptied of choice gifts and endowments that were in
them, and others receive thereby a double measure ; God takes away the one talent
for want of improvement, and gives it to him that had five. Matt. xxv. 28.
IX. When a Vessel proves very
defective, the owner perceiving he
is like to come to loss, empties the
choice liquor from Vessel to vessel.
X. Earthen
broken ; they
things ; alas ! but
they are gone.
Vessels
are very
are soon X. So the Saints of God, and ministers of the
brittle Gospel, are poor fiail and brittle creatures ; when
with one knock God permits the enemy but a little to let fly
against them, how they are dashed to pieces
by their hands ! how many precious Vessels did
Queen Mary destroy, and consume to ashes ! But this must always be considered,
viz., God hath a gracious design in suffering the -enemy thus to break in pieces his
choice Vessels ; and one reason thereof is, that the precious treasure of the Gospel
may be the more diffusive, and spread itself, that its precious odour might perfume the
BOOK IV.]
SAINTS COMPARED TO LIONS.
765
more souls. The blood of the Saints hath been always accounted the seed of the Church.
XI. Earthly Vessels are of little
value ; they are not much ac-
counted of.
XI. God's faithful Saints and servants, as they
are of little esteem in the eyes of the world, " The
precious sons of Zion, comparable to fine gold, how
are they esteemed as earthen pitchers ?" Lam.iv. 2.
So as they have but low and mean thoughts of themselves. " We have this treasure in
earthen Vessels, that the excellency of the power might be of God, and not of us," 2 Cor.
iv. 7, Rom. is. 23.
SIMILE.
I. Other Vessels are made by
men.
DISPARITY.
I. But the Saints and ministers of the Gospel
are Vessels of the Lord's making : he did not
only form them considered as men, but also as
spiritual Vessels, viz., they are chosen ministers prepared for his blessed use : " He is a
chosen Vessel to bear my name amongst the Gentiles, &c. Acts is. 15. The Saints are
called Vessels of mercy, prepared unto glory.
II. Other Vessels, when broken II. But the Vessels of the Lord, though they
into small pieces, are generally quite be broken in pieces by death, are not thereby
spoiled, and utterly lost, but shall be set together
again, and be made far more glorious than they
were before.
spoiled, and can never be set together
again.
INFERENCES.
I. It may teach the Saints of God to have low thoughts of themselves. What is an
earthen Vessel ? it is true, the treasure may be excellent that is in the Vessel ; but that
doth not appertain to the Vessel. Let God have the glory of all : " "What hast thou which
thou hast not received ?" 1 Cor. iv. 6, 7.
II. Take heed, you that are Saints, that you do not, like earthen Vessels, smite one
against another, lest by one another you be dashed to pieces. Remember what frail and
brittle creatures you are, even poor earthen Vessels.
III. It may teach the Saints also to look to themselves, lest they gather filth ; let every
one keep their Vessels clean. Wash yourselves daily 'in the tears of true repentance, and
by faith in that fountain that is set open for sin, and for uncleanness.
IV. It may teach the Saints of God to be careful of their poor ministers, remembering
always that they are also but poor frail Vessels.
V. Let the wicked dread the thoughts of the great clay, such I mean as have, or strive
to break in pieces Christ's chosen Vessels ; what will they do in that day, when he makes
inquisition for blood ?
SAINTS COMPARED TO LIONS.
" The wiclted fly when no man pursueth, but the righteous are as bold as a Lion" Prov.
Xxviii. 1.
" And the remnant of Jacob shall be as a Lion," &c. Micah v. 8.
SIMILE.
The godly are compared to Lions.
PARALLEL.
I. A Lion is a very magnani-
mous and courageous creature ; he
will not fly from his enemies; he
turneth not away for fear of any.
I. So the Saints of God are full of spiritual
courage ; they are not dismayed at the threats of
men, " I will not fear what man can do unto me:"
" Though an host should encamp against me, my
heart shall not fear ;" " though I walk through the
valley of the shadow of death, I will fear no evil," Psal. xxvii. 3. Hence they are said
to be as bold as a Lion. " Shall such a mauas I fly ?" Neh. vi. 11.
Quest. But some may say, wherein doth the courage of the godly appear ? wherein are
they as bold as a Lion ?
766 " SAINTS COMPARED TO LIONS. [BOOK IV.
Answ. In their being valiant and courageous for the truth. And this they show forth
many ways.
1. By their speaking for it when others speak against it. God's truth, his way, and
people are commonly derided, and spoken against ; and he that is a sincere and valiant
Christian, will, at aU times, when he sees there is need for it, vindicate it, and speak ia
the behalf thereof. .
2. In their endeavouring to clear it from reproach and infamy. The way or truth of
God is frequently reproached. (1.) It is called error and heresy : "After that way you
call heresy, so worship I the God of my Fathers," &c., Acts xxiv. 14. (2.) It is called
sedition. Hence Paul was accused for being a mover of sedition, Acts xxiv. 5. (3.) It is
commonly called a new doctrine : " We would know what this new doctrine whereof thou
speakest is," Acts xvii. 19.
3. They show their courage in contending earnestly for the truth ; they will dispute and
argue out the matter in behalf of truth, and not give up the justness and goodness of their
cause, as long as they are able to stand by it, or by force of argument to maintain it. Paul
upon this account saith, " he fought with beasts at Ephesus," i. e. 3 men like beasts, who
acted like beasts in opposing the truth, 1 Cor. xv. 32.
4. In their visible professing and public owning of the truth. They are not afraid
nor ashamed to confess Christ and his ways before men. Some for fear of the Jews did
not publicly own Jesus Christ in the days of his flesh ; but such who are sincere will go
forth, bearing his reproach, Heb. xiii. 13. Though men forbid them, nay threaten them,
&c., yet they will preach Jesus Christ, and profess his name, and maintain his ordinances,
and blessed institutions. The apostles cried out, " We cannot but speak the things which
we have seen and heard," &c. Acts iv. 20, and v. 29.
5. They show their courage in suffering for the truth, when called so to do. (1.) They
will suffer reproach for the truth. (2.) They will suffer blows for the truth. (3.) Im-
prisonment for the truth. (4.) Loss of their goods. (5.) Banishment. (6.) Yea,
death itself, when called to it, rather than deny Christ, and the truth.
6. They will stand by the truth, when others turn their backs upon it. Thus did Paul.
7. They will maintain every truth, but more especially that truth which is most opposed
in the day in which they live. It may be no demonstration of courage, to stand up for,
or maintain a truth in one age, which was a great proof of valour in another, when it was
chiefly opposed. Would it be any sign of spiritual courage now, to affirm God is God,
and Baal is not ? yet that was in Elijah's days, 1 Kings xviii. Or would it be any de-
monstration of courage now, to affirm Jesus of Nazareth to be the true Saviour ? yet it
was in the apostle's time, because it was the great truth then opposed. Christian courage
is now shewed, by owning and maintaining those truths of Christ now opposed, and which
in standing by, do expose the professors thereof.
Now that which doth animate and embolden the Saints in the day of trial, in standing
up for Christ, and his ways, is :
(1.) The satisfaction they have touching the truth of that which they profess. It is
God's truth.
(2.) The consideration of the excellency of God's truth : " The word of God is pure,"
&c., Psal. cxix. 140.
(3.) The consideration of the goodness and justness of their call to suffer in behalf of
truth ; for that is one thing which must always be considered.
(4.) The goodness of their consciences, or the evidences of their own sincerity, a hypo-
crite may suffer some things, but at last his courage will fail him. I have heard of a cap-
tain, that principally would make choice of two sorts of men for his soldiers, viz., either
sincere and godly Christians, or downright atheists, because neither of them, he concluded,
would be afraid to die : the true Christian would not be afraid of death, because he knew
he should go to Christ ; and the atheist would not be afraid of death, because he thought,
or rather hoped, he should die as a beast, and there would be an end of him.
(5.) The consideration of his having so good a second. A courageous and un-
daunted second oftentimes puts fresh courage into -a person that is singled out to fight
a duel. Now a Christian has the Almighty and terrible God to take his part, &c.
BOOK IV. j SAINTS COMPARED TO LIONS. 767
" Fear not, worm Jacob, I will help thee," &c., Isa. xli. 14. " I will never leave thee,
nor forsake thee. So that we may boldly say, the Lord is my helper, I will not fear what
man can do unto me," Heb. xiii. 5, 6.
(6.) The certainty of getting the victory, or overcoming at last. As it is said of
Gad, it may be said of a Christian, " though a troop may overcome him, yet he shall
overcome at last." Hence Saints are said to be " more than conquerors," Rom. viii. 37.
For no conqueror is certain, whilst he is in the conflict, that he shall at last obtain the
conquest.
(7.) The consideration of that exceeding great reward, which they shall receive when
they have overcome, wonderfully adds courage and boldness unto them. " Be thou faith-
ful unto death, and I wiil give thee a crown of life,"Eev. ii. 10.
METAPHOB. PABALLEL.
II. Lions are great conquerors. II. Saints are great conquerors ; through Christ
Many other beasts, though they be they conquer sin, Satan, the world, death, and
much bigger than they, yet they be hell ; they are said to be " more than conquerors,"
not able to stand before them. Bom. viii. '67.
III. A Lion is a creature that III. So the Saints are men that the wicked oft-
other beasts are afraid of. times fear ; they dread the effects of 'heir pray-
ers. It is said, that Mary Queen of 'Scots was
more afraid of the prayer of John Knox, than of an army of twenty thousand men. Herod
was afraid of John Baptist. It hath been observed, that some wicked persons have been
afraid to swear, or carry it unseemly, in the presence of a godly man.
IV. A Lion is a very strong crea- IV. The saints are so strong in the Lord, and
ture. the power of his might, that none, either in earth
are hell, are a match for them.
V. A Lion treadeth down, and V. So the godly shall in the latter days make
inaketh a prey of his enemies. a prey of all their adversaries, be as terrible as
an army with banners, when God brings them
forth against Babylon. "God will raise up the sons of Zion against the sons of Greece,
and make them as the sword of a mighty man." " The remnant of Jacob shall be amongst
the Gentiles, in the midst of many people, as a Lion amongst the beasts of the forest,
amongst a flock of sheep, who if he go through, both treadeth down, andteareth in pieces,
and none can deliver," Cant. vi. 10, Zech. ix. 13, Mic. v. 8.
. DISP ABITY .
IN many things the righteous are not like to a lion. A Lion hath many evil, devouring,
and hurtful qualities, and is upon that account wicked men and the devils are compared
to Lions.
INFEBENCES.
I. IN vain are the Saints by men and devils assualted j he that prevails against them,
must also prevail against, and overcome the mighty God; and who is a match for
him ! i
II. This reproves, and may tend to the shame the timorous Christian. What ! afraid
to own Christ, to stand up for, and stand by the truth, when thou hast God to stand up for
thee, and stand by thee ! &c.
III. Let Saints show themselves bold and courageous in the cause and interest of God,
and their souls. A fearful timorous spirit becomes not a Christian. Have you a good
cause ? Have you a good call ? Have you a good conscience ? Have you a good cap-
tain ? What then do you fear ? In the strength of the Lord, be as bold as a Lion ; and
in order thereunto, get the truth into your affections, see that you have received the truth
in the love of it : and be sure you approve yourselves to be sincere ; for it is sincerity that
emboldens a Christian, and makes him valiant.
768
SAINTS COMPARED TO GOLD.
[BOOK iv.
SAINTS COMPARED TO GOLD.
When he hath tried me, I shall come forth as Gold," Job xxiii. 10.
I will make a man more precious than fine Gold," Isa. xiii. 12.
SIMILE.
PARALLEL.
I. Gold is a precious metal, it is I. THE Saints are a choice and precious people,
esteemed as one of the rarest things
on earth ; hence things of great value
are in the holy scriptures set forth by
Gold.
there is not any metal, that is more
free from dross and rust than Gold
is.
the excellent ones in all the earth, Psal. xvi. 3.
" Since thou hast been precious in my sight, thou
hast been honourable, and I hare loved thee," Isa.
xliii. 3. They are called " precious sons of Zion,
comparable to fine Gold," God esteems them as
Ms portion : " The Lord's portion is his people, Jacob is the lot of his inheritance," Lam.
iv. 2, Deut. xxxii. 9.
II. Gold, though it be a pure sort II. The Saints of God, though holy, very pre-
of metal, yet there is some dross in cious and gracious ones, yet are they not without
it ; though, as naturalists observe, sin ; there is some dross of corruption in the very
best. ' There is not a just man upon the earth,
that doeth good, and sinneth not," Eccl. vii. 20.
" If we say, we have no sin, we deceive ourselves,"
1 John i. 8.
III. So the Saints are put into the fire, I mean,
thereby is made more pure than it in the furnace of affliction, to purge and refine
was before. them from all the dross of their corruption.
" When he hath tried me I shall come forth as
'Gold, I will make a man more precious than fine Gold," Job xxiii. 10. " I will bring
the third part through the fire, and will refine them as silver is refined, and will try them
as Gold is tried. They shall call upon my name, and I will hear them : I will say, it is
my people, and they shall say, the Lord is my God," Zech. xiii. 9.
IV. Gold is very pliant, you may IV. So the Saints are a soft and pliable na-
bow and work it as you please; and ture ; God having infused his precious grace into
the fire makes it more pliable and their hearts, they are of a yielding temper, they
yielding, &c. have hearts of flesh ; and God, by putting them
into the fire, makes them more pliant and flexible,
they presently yield to the will of God, when others will not, cannot be brought to it.
V. Gold will endure the fire ; V. So the Saints of God, or all sincere ones,
though it be often put into the fur- endure the fiery trial ; they are not burned up .
III. Gold is refined in the fire, and
nor consumed in the furnace of affliction, though
heated seven-fold : though it burn their bodies
into ashes, and reduce their flesh, as one ob-
serves, into the finest atoms ; yet the Saint, the
Gold, is not hurt, nor doth he receive the least
damage thereby. Sincere Christia.ns are compared
to Gold ; and hypocrites to wood, hay, and stub-
ble, which the fire will burn up.
VI. God frames some of his Saints for most ex-
sels, rarely wrought, for the pleasure, cellent use ; he makes of them vessels of honour,
honour, and use of princes and great to hold the glorious treasures of the Gospel, and
men. to ^ et i* ut to others. These are filthy compared
to fine Gold, although accounted as earthen pitch-
ers, Lam. iv. 2. See Vessel.
VII. Gold is carefully kept ; men VII. So God sets highly by his Saints ; he keeps
set highly by it, and often hide it, lest them carefully day and night. They' are caUed
nace, yet it loseth nothing but the
drossy part. The fire doeth it much
good ; it cannot destroy the precious
nature of it. Gold retains its excel-
lency in despite of the envious rage of
fiery flames.
VI. Gold is often formed into ves-
thieves should steal it away.
VIII. Men suffer great pains for
Gold, run great losses and haz-
ards to obtain it, and make it sure
his hidden ones ; he covers them under his wings
from the pride of men.
VIII. So Jesus Christ suffered great pain and
loss for his poor Saints ; he laid clown his life
for them. " We were not redeemed with silver and
BOOK iy.] SAINTS COMPARE!) TO LAMBS IN A LARGE PLACE. 769
SIMILE. . PARALLEL.
to themselves. Gold, from our vain conversation, but with the
precious blood of Christ, as of a lamb without
blemish," 1 Pet. i. 18, 19.
SIMILE. DISPARITY.
I. Gold 'is earthly, and of a I. The Saints, though their bodies be earthly,
perishing nature ; it weareth away and die, yet they shall never perish ; and their
by little and little ; the more it better part is spiritual, and shall never see cor-
is put to use, the more it wast- ruption. The more service they do, the more
eth. glorious they shall be. Saints are not the worse.
for wearing.
II. Gold hath its glory from art ; II. But the Saints have all their glory from
were it not moulded, shaped, and grace ; it is not the work of men's hands, but
furbished by the wit of man, it would the work of God's hands, that makes them to
not be so glorious, nor of that esteem shine ; they are curiously wrought and fashioned
as now it is. by the Spirit, from whence they become glorious.
III. Gold is Gold naturally, as it IH. But the Saints were mere lumps of filth,
is dug out of the earth, though not so earth, and not Gold naturally. It is grace that
pure as it is made afterwards by the makes them excellent as Gold ; it is grace that
art and industry of man. makes them differ from others.
INFERENC ES.
I. This shows forth the great worth of God's peculiar ones : they are esteemed by him
far more excellent, than Gold is by men.
II. It speaks forth much comfort to the godly : God so prizeth them, that he keeps
them as carefully as we do the choicest and rarest Gold.
III. It shows the excellency of grace : grace is of a transforming nature ; it is like
the philosopher's stone, it turns every man and woman, be they ever so vile and base
metal, into Gold ; i. e. it makes them holy, precious, and gracious ones in God's sight.
SAINTS COMPARED TO DOVES.
" Be ye harmless as Doves" Matt. x. 16.
DOVES are, 1. Meek. 2. Harmless. 3. Chaste. 4. They make their nests in a rock.
5. They feed upon pure grain, not on carrion, as fowls of prey do. 6. Have a
lovely eye, and always fixed upon their mates. 7. They love to keep company together.
8. Mourn when they have lost sight of their mates. 9. They are often molested
by fowls of prey. 10. They are very fruitful. 11. They love to be by sweet springs
and rivers of water. 12. They were appointed under the law for sacrifices. 13. They
have no defence but by flight. Upon these considerations saints may be compared to
Doves ; which is largely opened under the eighth head of metaphors, concerning the Church,
to which we refer you.
SAINTS COMPARED TO LAMBS IN A LARGE PLACE.
" Now the Lord will feed them as a Lamb in a large Place," Hos. iv. 16.
EXPOSITORS differ about the meaning of these words, " Mercer and Vatablus,"
as Mr. Burrough observes, " would carry it thas, Laute ut Agnus, mox mactatur ;
as a Lamb when it hath large food, it is soon slain ; so God threateneth Ephraim,
that he will soon make an end of them ; only he will let them prosper for awhile, and
feed them largely, but it shall be for the slaughter, &c. But others rather under-
stand, that God would bring Ephraim under such affliction, as should humble them,
and make them as a Lamb : ' Feed them as a Lamb,' parce ac tenuiter ; not feed as an
heifer, that noted their prosperity ; but feed as a Lamb, that noteth their adversity :
5 p
770 SAINTS COMPARED TO LAMBS JN A LABGE PI-ACE. [BOOK IV.
for the food of a Lamb diifereth from the food of an heifer. That which will
feed a Eamh, will starve an heifer, or an ox. They have, saith God, been proud and
wanton in the enjoyment of peace and plenty; hut now they shall have short commons ;
I will bring them down, and lay them low at my feet; they shall be as a Lamb that
picks up -the grass in the wilderness, ' as a Lamb in a large Place :' that is, saith Mr. Bur-
roughs, they shall be dispersed among the countries. They would not be .satisfied in Ca-
naan, which was a narrow place ; and with the sheepfold of mine that was therein ; and
now they shall have more room, they shall go into a' large Place, but it shall be into
captivity. ,
But now fully to take in the direct sense of the text, " I will feed them as a Lamb in a
large Place ;" that is, as a Lamb that shall be alone, one Lamb. He speaks of a Lamb
singly, because that they should be scattered one from another. They had society, and
might have abode in the sweet enjoyment of it, had they not sinned their mercies away;
but since they did not make good use of their peace and communion together, God threat -
enetb. to scatter them, one in one place, and another in another place ; and they should be
as a Lamb alone in the wilderness, succourless, helpless, shiftless, bleating up and down."
Which affords us a profitable parallel.
SIMILE. PARALLEL.
I. A Lamb in a large place, I; So when God scatters his people by perse-
that feefls in a wilderness alone, cution, because they have not prized nor improved
is very solitary, and, as it hath been that peace and plenty which he hath afforded
observed, wanders about bleating, them in their own fold, nor regarded the sweetness
seeming greatly troubled for want of Christian society and communion together, they
of company. shall wander about, bleating as it were, being
greatly troubled for want of that fellowship, they
once enjoyed. Thus it was with the poor Jews.
II. A Lamb alone in a large II. So a poor Christian, that strays abroad, or
Place, wandering up and down in gets out of God's fold, and is as a Lamb in a
a wilderness, among wolves, lions, large Place, is in great danger of being spoiled
&c., is in great danger of being and devoured every moment; when such Chris-
devoured every moment ; when tians as abide in the Church, and keep close to the
such as remain in the fold with fellowship and communion thereof, are safe,
the flock, are generally safe and Also Christians that are scattered, and forced by
very secure. persecution from the society of the Saints, are ob-
noxious to many deaths and dangers.
III. A Lamb in a large Place or III. So those Christians that stray abroad, or
wilderness hath none to help it ; are forced to wander in a bewildered estate, have
who watches or takes care of such a no fellowship with God's people, nor are they
Lamb? it hath no shepherd to look under the special care or charge of any of his par-
after it, none that regards it. ticular ministers ; none^ regard them : which is a
sore and lamentable state.
IV. A Lamb in a large Place IV. So much Christians as stray abroad, and
is forced to seek its own food, walk alone, not belonging to any particular
and provide for itself, when sueh Church, have little food but what they can find
as remain in the fold, or in the themselves, they have not those sweet and blessed
flock, the Shepherd takes are of refreshments at the Lord's table, and in the daily
them, and daily feeds them ; they communion with God's people, as such have who
have no want, when the poor Lamb are orderly members. This made the spouse cry
in the wilderness is in hard weather out, " Tell me, thou whom my soul loveth,
near starving. where thou feedest, and where thou makest thy
flocks to rest at noon," &c., Cant. i. 7.
INFERENCES.
I. Erom whence we way infer, what a sore evil it is to be scattered from the flock of
God. Some slight Christian society, and think the yoke of Christ is too hard and
uneasy for their necks ; they account it bondage, and not liberty ; they do not like Christ's
fold. And how just is it with God to blind the eyes of such, and leave them to wander
in the wilderness, and let them feed as a Lamb in a large field, being exposed to the dan-
ger of many enemies ?
BOOK TV.] A HJiAIiT OB' PLESH. 7 1
II. Some men love their liberty, and they may have liberty enough ; but such may be
their liberty, that it may prove, as one well observes, their misery. To keep in the corn-
pass of God's commands, is the best liberty of all ; as David professeth, " Then shall I
have liberty, when I keep all thy commandments." Other liberty will most certainly
bring us into straits, and ruin us, if we do not take heed, and return unto God. Many
want elbow-room, and would fain get out of God's limits : though such may at present
have peace, yet mark well their end. It is a fearful judgment to be left to wander.
III. Prize Christian society then, and account it your mercy, that you are not as a
Lamb in a large Place ; and improve the mercy you now enjoy, lest God bring that heavy
judgment upon you, to break and scatter you, as many have been in days past, and made
to seek their bread in a howling wilderness.
THE HEART OF A SAINT COMPARED TO A HEART
F F L E S H.
" And I will give them a Heart of Flesh" &c., Ezek. xxxvi. 26.
I. A heart of Flesh is a tender thing ; every small prick will make it bleed : so every
sin, nay, the smallest sin will offend, and make a -tender-hearted Christian cry out, much
more a great sin.
II. A Heart of Flesh is a soft Heart ; the philosopher's description of a soft thing is,
that it easily gives way to a touch : so a true Christian, a tender-hearted Christian will
yield to God's word, to his reproofs, to his commands, &c. Lay your finger upon a stone,
and that yields not ; but lay your finger upon flesh, and that will yield ; so will a Saint.
Josiah's Heart melted, when the law of God was read to him ; his Heart gave way and
yielded to God's word, and trembled at the judgments denounced ; he had a Heart of
Flesh, a tender and soft Heart, 2 Kings xxii. 19.
III. A Heart of Flesh cannot bear a great weight, a heavy burden will crush and
mar it exceedingly. Lay ever so great a weight upon a stone, and that will bear it ; you
cannot crush that, nor make the least impression in it, what weight soever you lay upon
it : but a heart of flesh, or that which is of a soft Substance, is of another nature ; a
weight will bruise, crush, and mar it immediately. So a tender Hearted Christian ean-
not bear the weight of sin ; he feels the burden so heavy, that he is sorely crushed down and
oppressed under the guilt thereof, and grievously bruised. Thus it was with David, " 1
am sore broken, I am bowed down greatly," &c., Psal. xxxviii. 6.
IV. A Heart of Flesh, I mean a living Heart, for it is such an one of which the text
speaks, is a sensible Heart : so a tender- Hearted Christian, or a man or woman that hath
a Heart of Flesh, is very sensible. Such are sensible of their vileness, and loathe them -
selves before the Lord, cannot bear the thoughts of God's displeasure ; it goes to their
very Heart, to think that the holy and infinite God should be displeased and offended
with them : they are sensible of their own sorrows, and of .the sorrows and miseries of
others. A tender- Hearted person will grieve for the afflictions of his brethren and sisters;
if his mother, or any dear relation be distressed, and in great misery, how sensible is he
of it, and how sorely troubled and disquieted in his spirit ! And thus it is with a tender-
Hearted Saint ; how is he grieved for the distressed Saints, and for distressed Sion ! &c.
V. A Heart of Flesh, i. e. a tender Heart, will take any impression you please, so a
tender-Hearted Christian will take any impression from God : he is like wax melted, that
' will take the impression of the seal. They are ready to take the stamp of the Word, the
image of God, which is righteousness and true holiness. The Spirit and Word of God can
mould these Hearts into any form or fashion God pleaseth, &c.
r -2
772 SAINTS COMPARED TO STEWARDS. [BOOK iv
SAINTS COMPAKED TO STEWARDS.
" Give an account of thy Stewardship," &c., Luke xvi. 2.
" As good Stewards," &c., 1 Pet. iv. 10.
Note. Every Saint is the Steward of God.
PARALLELS.
I. A Steward is a person that hath goods or monies committed to his charge : so every
Christian hath many goods, called talents, committed to him, both spiritual and temporals,
Matt. xxv. 14, 15.
H. A Steward cannot say, the riches which are committed to him are his own ; no,
he is but the Steward of them, in trust, they being the proper right of another man, or
his lord's goods : so a Christian cannot say, anything he hath is his own ; all he is and
hath is the Lord's.
III. A Steward ought to dispose of every thing committed to his charge, according to
the special command of his master, who possibly orders him to pay so much to such an
one, and so muJch to such an one, and so much to such poor that dwell in the parish, &c.
So every Christian ought to dispose of all his Lord's goods, according to his express com-
mand laid down in the word, or he is no faithful steward. So much he is required to
dispose of to the ministers of the Gospel, that may tend to make their lives comfortable,
and free them from the perplexing cares of this life, which greatly hinder them in their
ministry. The true minister's maintenance is jure divino, of divine right : " So hath the
Lord ordained, that they that preach the Gospel, should live of the Gospel," 1 Cor. ix. 14.
Also they are required to give to the poor, that they may not want, &c. Their charity
ought to be according to their ability, and the poor's necessity ; and not only to give, but
to give cheerfully, with a willing heart, &c.
IV. Stewards are required to improve their lord's money, &c. So Christians ought
to improve all those spiritual gifts and graces, time, strength, wisdom, and knowledge.
"Whatsoever God hath given to them, he expects they should improve it to his glory, and
to the profit of their neighbours.
V. It is a great and horrible evil in a Steward, to mind his own business and concerns
more than the concerns of his lord and master : so it is an utter fault, and that which
may justly call in question the truth of his sincerity and Christianity, for a Christian to
mind the world, and his own private interest, more than the interests and concerns of
Jesus Christ. Some care not what becomes of Christ's labourers, or of the poor Saints, nor
of the interest of the Gospel, so that they have all things to their heart's content. They
eat the fat, and drink the sweet, and lay up great store of treasure for their own chil-
dren, &c. They have, perhaps, their hundreds and thousands by them ; and in the mean
while many faithful ministers hard put to it to get bread. Is it not an abominable evil in
a Steward, to live like a lord himself upon his master's goods, and let his master's chil-
dren want bread : and also to keep back the right of his faithful and painful labourers, for
whose sake he entrusted him with so much substance ?
VI. A Steward must expect to be called to an account : Give an account of thy Stew-
ardship," &c., Luke xvi. 2. So must every Christian expect to be called to an account
by Jesus Christ concerning his Stewardship ; and what will they have to say, who have
embezzled much of their Lord's goods, and converted the rest to their own private use.
Let all take heed, and so demean themselves, that they may have their accounts to give
up with joy.
BOOK IV.]
THE SAINTS GOD'S JEWELS.
773
SAINTS COMPAKED TO STONES.
" Ye also as lively Stones, are built up a spiritual house, an holy priesthood," &c. 1 Pet. ii. 5.
THE Saints of God are compared to Stones, to the stones of a building, &c.
PARALLELS.
I. SOME Stones that men build with, are very rough and rocky as they are taken out
of the quarry, and therefore need much hewing and squaring, before they are fit for
the building : so naturally the hearts of sinners are rocky, and like rough Stones ; and
to this the Lord alludes, " I have hewed them by the prophets," Hos. vi. 5 ; ministers are
God's tools, by which he does his work upon men's hearts.
II. Stones are fit materials to build a house withal : so God sees believers are the only
fit materials to build his spiritual house.
III. Stones in a building are well knit and united together : so should the Saints in
love, &c.
IV. Stones are durable ; so are the Saints.
DI SP ARIT Y.
I. No builder builds his house with precious Stones : but believers are called precious Stones.
This notes the richness and excellency of the spiritual buildings : "Now if any build upon
this foundation, gold, silver, precious stones," &c. 1 Cor. iii. 12.
II. No earthly Stones have life in them ; they are not living but dead Stones ; but the
Saints are living Stones, being quickened and made alive by Jesus Christ, that so there
may be a fit resemblance or similitude between the Stones and the foundation, Eph. ii. 1.
See foundation, p. 445, and Christ the corner-stone, p. 450, 451.
THE SAINTS GOD'S JEWELS.
" They shall be mine in that day when I make up my Jewels" Mai. iii. 17.
THE Saints are in this place called Jewels, they are God's choice Jewels : there is nothing
so excellent in the eyes of men, but God's people are as amiable in his sight ; and why
he calls them Jewels, is opened in the following parallel.
METAPHOR.
I. JEWELS are rare and excel-
lent things, made by the hands of
curious workmen ; they are made of
precious Stones, set in gold and silver.
II. Some Jewels are long in
making.; they are not made near
so soon as some others are. They
carry on their work gradually,
every day's work adds to their
beauty and richness ; jet having
.begun, they resolve to go forward,
and never cease till they have fin-
ished them, and made them up, quite
fit for the cabinet.
III. Jewels are a most rare and
excellent ornament, nothing richer;
and are therefore worn only by rich
and noble persons, in which they take
great delight.
which agrees with that in Isa. Ixii. 3,
PARALLEL.
I. THE Saints are to God most choice and ex-
cellent ones : " The king's daughter is all glorious
within," Psal. xlv. 13. These Jewels are made up
of a complication of all the precious graces of the
Holy Spirit.
II. So some of the Saints are not so soon made
up and fitted for heaven, as others are ; God car-
ries on the work of grace gradually. All persons,
as soon as ever they are converted, are not made
fit for heaven, but they must go from one degree
of grace to another. Yet God hath promised to
perfect the work he hath begun ; he will never
cease, until he hath made up the Jewels he hath
begun to make. " He that hath begun a good
work in you, will perform it to the day of Christ,"
Phil. i. 6.
HE. So believers are the glory of Christ : " Whe-
ther any do enquire of Titus, he is my partner and
fellow-helper concerning you ; or our brethren be
enquired of, they are the messengers of the
churches, and the glory of Christ," 2Cor.viii. 23,
" Thou shalt also be a crown of glory hi the hand
774 THE SAINTS GOD'S JKWELS. [BOOK IV;
METAPHOB. * PABALLEL.
of the Lord, and a royal diadem in the hand of thy God ;" and hence called " Hephzibah?
the Lord deiighteth in thee." No prince esteems more of his crown. Jewels, and royal
diadem, than God doth of his people. The high-priest under the law was to have the
names of the children of Israel engraven on the breast-plate. See Exod. xxviii. 29.
" And thou shalt make the breast-plate of judgment, the work of cunning workmen, &c.
And thou shalt emboss in it embossments of stones four rows : the first, a row of sardius,
a topaz, and a smaragd ; the second row a chalcedony, a sapphire, and sardonyx ; and the
third row, an hyacinth, a chrysophraso, and an amethyst ; and the fourth row, a chryso-
lite, a beryl, and a jasper. And they shall be set in gold in their embossments, and the
stones shall be with the names of the sons of Israel," &c. Exod. xxviii. 15 21. Also
in the ephod there was two beryl-stones, and on them was engraven the names of the
children of Israel. Now the high-priest was a type of Christ, and his having the names of
the children of Israel engraven with precious stones upon the ephod which was upon his
shoulders, and upon the breast-plate, signifies uot only Christ's bearing his Saints upon his
shoulders, and as it were, upon his heart, but' also what an ornament Christ looks upon
his Saints to be unto him ; for those precious stones were a wonderful ornament to the
priest, both on his shoulders and breast. Take Mr. Ains worth's annotations on the llth
verse. The engraver, stone-cutter, or Jeweller, thus engraving in precious stone, and that
like a signet, the names of the children of Israel, signified the firm and perpetual love,
memorial, esteem, and sustentation of the Church. And to this the spouse alludes, Cant,
viii. <3, " Set me as a signet upon thy heart, as a signet on thy arm, &c."
IV. A man takes great cai-e of, IV. So God takes great care of his Saints,
and exceedingly values his rich and esteems them as his chiefest treasure, and will
choice Jewels ; he will not lose one not lose one of them. " All that the Father hath
of them, if he can possible keep given me, have I kept, and none of them are lost,"
them. &c. That God highly prizes, esteems, and takes
great care of his people, doth appear many ways
(1.) By the price he paid for them ; he gave up that precious and invaluable Jewel of
his heart, viz., the Lord Jesus, to be broken in pieces, that so he might thereby make
unto himself many thousand choice and precious Jewels. (2.) By the great pains he
hath used in forming and fashioning them for himself: " We are his workmanship," &c.
(3.) By his making of such a firm and sure covenant with Christ in their behalf, that none
of them might be lost. (4.) By the charge he gives to the wicked not to hurt them. " He
suffered no man to do them wrong : yea, he reproved kings for their sakes, saying, touch
not mine Anointed, and do my prophets no harm," 1 Chron. xvi. 21, 22. (5.) By his
declaring, that " they that touch them, touch the apple of his eye." He pities them as a
father pities his children. (6.) By his bestowing so many precious graces and good gifts
upon them, to make them shine, and gloriously set forth their lustre. (7.) By executing
wrath and displeasure upon their enemies. (8.) By his defending, saving, and preserving
them in the midst of so many great and' imminent dangers. (9.) In hiding them in a secret
and secure place, out of the reach of adversaries. (10.) Lastly, by providing such a glo-
rious place for them after death, that they may be with him for ever.
V. Jewels are subject to many V. So God's Jewels are subject to sustain great
casualties whilst they are making, detriment, and are often much marred, whilst he
and are often marred, or receive is about making of them up, by sin and Satan,
much detriment, which without and through their own carelessness, which is not
much labour and cost are not repaired soon nor easily repaired. Though God graciously
and made good again. by his Word and Spirit renews his work again
upon then- souls, as in the case of David, Peter,
and divers others.
VI. When a man hath quite made VI. So when God hath quite made up his spi-
up his Jewels, he puts them into a ritual Jewels, he puts them into heaven ; that is
rich cabinet. the rich and glorious cabinet which he hath provided
for all his choice and goodly Jewels.
VII. A person that hath many VII. So God in the day to come, when he hath
rich and choice Jewels, shows them, made up all the Jewels he intends to make, will
BOOK IV,] SAJXTS COMPARED TO KINGS. 775
METAPHOE. . . PARALLEL.
as he sees occasion, to his friends, reveal, show, or make known his Saints to angels
and also to others, declaring his and men. Hence the day of Christ's eoming is
right to them, and setting forth the called "The day of the manifestation of the sons of
worth and excellency of them. God." " They shall be mine," saith God. He
will say in that day, these are mine, these that you
ungodly ones ahused, hated, and persecuted, and thought not worthy to live, but accounted
the off-scouring of all things, behold now what rare and lovely ones they are ! These are
the delight and joy of my heart, whom 1 value as my choicest treasure, and I will spare
them, whilst you shall bear. the. fierceness of my wrath and indignation for ever. " Then
shall ye return, and discern between the righteous and the wicked, between him that
serveth God and him that serveth him not," Mai. iii. 18.
DISPARITY.
I. Other Jewels may be lost : but God will lose none of his Jewels.
II. He that makes other jewels may not be the proper owner of them, nor wear them
for an ornament himself: but God who makes all his spiritual Jewels, is the proper owner
of them : " This people have I formed for myself." They are also made for his own glory.
III. Other Jewels may be quite spoiled, broken to pieces, and become good for nothing ;
the best and richest Jewels shall at last pass away, and perish for ever : but God's Jewels
shall never utterly be spoiled ; for though they may receive some damage by Satan's temp-
tations, and the pollution of sin ; yet God will perfect that which is wanting concerning
them, and make them at last so glorious, that they shall be out of danger, and shall abide
and shine in beauty and glory to eternity.
INFERENCES.
I. From hence we may infer, what horrid iniquity the enemies of God and his church
are guilty of, and what a dreadful account they have to give for endeavouring, and with
the greatest rage and malice, and unwearied attempts, contriving all ways imaginable to
spoil, break in pieces, and utterly destroy all God's choice and precious Jewels, which he
is as tender of as the apple of his eye ; what will they do in the day of vengeance ?
II. It speaks forth much comfort to the godly. how are they esteemed, prized, and
valued by the Almighty ! They are his Jewels, his special and peculiar treasure.
III. This may inform all men, what the reason is God is so much concerned for the
good and well-being of his own people, and so often appears to vindicate their innocency,
and defend them from the rage and cruelty of wicked men.
IV. Let us enquire, whether we are God's Jewels, or not. (1.) Are we regenerated
ones ? Have we the pearl of faith, love, humility ? &c. (2.) Are we holy, sincere, and
faithful in all things to God ? (3.) Do we excel others ? Is there a real, or only a seem-
ing worth and excellency in us? "What do we more than others? (4.) Do we grow in
grace ? Doth the work of God go on upon our hearts ? Are we more fit for heaven to-
day, than we were yesterday ? A Jewel in the hand of a jeweller is every day nearer
finishing. " The righteous shall hold on his way, and he that hath clean hands shall grow
stronger and stronger."
SAINTS COMPAEED TO KINGS.
" And hast made us unto God Kings and priests" &c., Rev. v. 10.
THE Saints are in this place and some others called Kings, which is one of the highest
titles among men.
PARALLELS.
I. Kings are usually highly descended, or are sons of nobles : so the Saints are
all highly descended, they are born from above, born of God, and so may be
said to be the offspring of heaven : " Behold what manner of love the Father hath be-
776 , SAINTS COMPARED TO KINGS. [BOOK IV.
stowed upon us, that we should be called the sons of God ! Behold, now are we sons of
God," &c., 1 John iii. 1, 2.
H. Kings have great attendants belonging to them : so the Saints have most great and
glorious attendants belonging to them, viz., the holy angels. No Kings or monarchs on earth
are honoured like the Saints and children of God, in respect of the excellency of their
retinue. See Angels under the sixth head.
III. Kings have their crowns, and do reign, or else expect to reign : so the Saints have
a crown laid up for them : " Henceforth there is laid up for me a crown of righteousness,
which God the righteous Judge shall give unto me at that day ; and not to me only, but
to all them also that love his appearance," 2 Tim. iv. 18. " Be thou faithful unto death,
and I will give thee a crown of life," Kev. ii. 10. And as they shall have a crown, so
they shall reign upon the earth as kings, Kev. v. 10.
IV. Kings are the principal men on earth, far exceeding in honour and excellency all
common people ; so the Saints are the chief and principal ones, or the most excellent in
all the earth ; it may be said of them, as of Jabesh, " they are more honourable than their
brethren," 1 Chron. iv. 9, 10. What base and ignoble persons are the wicked, to those
noble souls ! The ungodly, be they never so high and great in power and sovereignty, are
compared to things very base, vile, and contemptible, as will hereafter be shown. " The
righteous is more excellent than his neighbour," Prov. xii. 26.
V. Kings sometimes meet with great trouble and sorrow after they are anointed, before
they come to the quiet enjoyment of their crowns ; they have been severely persecuted,
and chased from one place to another, as king David particularly was : so the Saints of
God, though they are anointed with the oil of gladness, and have an assurance given them
of the crown of glory, meet with very great trouble in this world, being persecuted, tor-
mented, afflicted, and sometimes having no certain dwelling-place, as is said of some of the
ancient worthies, Heb. xi.
VJ. Some Kings have possessed and reigned over many kingdoms, their dominions have
been very great. The Saints are the heirs of a kingdom, nay, all the kingdoms under
the whole heavens shall be given to them. " The kingdoms of this world shall become
the kingdoms of our Lord, and of his Christ," &c., Eev. xi. 15. "And the kingdoms, and
dominions, and the greatness of the kingdom, under the whole heaven, shall be given to
the people of the Saints of the Most High," &c., Dan. vii. 27.
VII. Kings have great and noble minds, they busy not themselves about mean matters :
so the Saints have great and noble spirits ; they converse about things above ; being risen
with Christ, their affections are not set upon things below, but seek those things that
are above, where Christ is at the right hand of God, Col. iii. 1, 2. " Our conversation is
in heaven," &c., Phil. iii. 20.
VHI. Kings have many great and glorious privileges and prerogatives appertaining to
them ; how are they honoured and congratulated by the people ! so have the Saints. They
shall sit down with Christ on his throne ; they shall judge the world ; they shall be honoured
by all; the wicked shall bend their knees before them in the day to come, &c.
There are many great disparities, which we leave to the reader's observation.
INFERENC E S.
I. Let not the Saints be discouraged, nor faint under their afflictions. What though
David was hunted like a partridge on the mountains ? he was the Lord's anointed for all
that, and his exaltation followed : so it is but a little while, if you faint not, before God
will exalt you.
II. O what manner of love and grace is this ! What ! hath God made us his sons,
heirs, joint-heirs with ' 'hrist ! Hath he made us kings ! and shall we reign ! &c. What
shall we render to the Lord ? &c.
III. This may quicken and stir up all the Saints to live as becomes their honourable
calling and dignity. Hath God made us Kings, and shall we live like beggars ? Far be
it from noble-spirited Saints so to do.
BOOK IV.] WldKED MEN COMPARED TO CAPTIVES. 777
SAINTS COMPARED TO PRIESTS.
" But ye are a chosen generation, a holy Priesthood" &c., 1 Pet. ii. 9.
" And hath made us unto our God kings and Priests" &c., Rev. v. 10.
GOD'S people are called Priests, and an holy Priesthood, as appears by these scriptures.
That of kings shows forth the dignity of the Saints, and this of priests respects their
office and work.
PARALLELS.
I. THE Priests under the law were set apart, or consecrated to God, to attend him
in his service : so every true Christian, God hath set apart for himself ; he is> separated
from the world, and worldly worships, and sinful customs, to the holy service of God.
" The Lord hath set apart him that is godly for himself," Psal. iv. -3.
II. The Priests under the law were admitted to approach near ,unto God ; they had
more perfect knowledge of him, and holy intimacy with him, than others : so the Saints
are a people near to God : " Ye who sometimes were afar off, are made nigh by the blood
of Christ. 5 ' Eph. ii. IB. They have more perfect and clear knowledge of God than
others, and more precious fellowship and communion with him.
III. The Priests offered sacrifices to God : so the saints offer up spiritual sacrifices,
acceptable to God through Jesus Christ. 1. They offer up their bodies and their spirits,
" A broken and a contrite heart." 2. They offer up their prayers upon that golden
altar, which is as sweet incense in the nostrils of God. 3. They offer their substance
as God calls for it, which is a sacrifice well-pleasing in his sight. 4. They offer up
praises :" Whoso offereth praise, glorifieth me ; and to him that orderetb his convex
sation aright, will I show the salvation of God," Psal. 1. 23.
INFERENCE S.
I. SAINTS are Priests, not typical Priests, but a royal Priesthood, better than the
Priests under the law : they are spiritual Priests, they offer up spiritual sacrifices, &c.
II. Their persons, as well as their sacrifices, are accepted of God, through Jesus
Christ : if the person be not sanctified, the offering is not accepted : " For their sakes
sanctify I myself, that they also might be sanctified through the truth," John xvii. 19.
III. Let all take heed they offer not the lame and the blind, when they have a kid in
the flock. " My son, give me thy heart," Prov. xsiii. 26,
WICKED MEN COMPARED TO CAPTIVES.
" Proclaim liberty to the Captives" Isa. Ixi. 1.
" For I perceive that thou art in the gall of bitterness, and in the bond of iniquity,"
Acts viii. 23.
" Even so we, when we were children, were in bondage under the elements of the world "
Gal. iv. 3.
" For this Agar is Mount Sinai in Arabia, and answereth unto Jerusalem which is, and is
now in bondage with her children" Gal. iv. 25.
" And that they may recover themselves out of the snare of the devil, who are taken cap-
tive by him at his will," 2 Tim. ii. 26.
" And deliver them, who through fear of death were all their life-time subject to bondage"
Heb. ii. 15.
While they promise them liberty, they themselves are the servants of corruption ; for of
whom a man is' overcome, of the same is he brought Into bondage" 2 Pet. ii. 19.
CORPORAL bondage, or captivity, is as much as to say, slavery and thraldom under some
tyrant, or cruel enemy, that oppresseth : and from these scriptures it is evident, that
Wicked Men, or such as are in the state of nature, unconverted, are in a state of bon-
dage, they are spiritual slaves or Captives. And in opening the bondage-state the un-
godly are in, I shall show,
(1.) To whom they are, or may be said to be in bondage.
5 G
778
WICKED MEN GOMPAKED TO CAPTIVES:
[BOOK iv.
(2.) How they were brought into this bondage-state.
(3.) _The nature of this spiritual bondage.
1- .They are in bondage to sin : " He*that committeth sin, is the servant of sin,"
John viii. 34. Sin rules and reigns in wicked Men ; they are overcome by their base and
filthy lust, and " Of whom a man is overcome, of the same is he brought into bondage,"
2 Pet. ii. 19.
2. They are in bondage to Satan, " Taken Captive by him at his will ;" 2 Tim. ii. 26,
" He rules in the hearts of the children of disobedience," Eph. ii. 2.
3. They are in bondage to the law ; for being not able to perform the obligation or
requirements thereof, they are brought under the power and bondage of that killing
letter, Gal. iv. 25.
4. They are in bondage to death ; death tyrannizeth over them, and through fear of
it they are said to be continually in bondage, Heb. ii. 15.
5. They are in bondage to the wrath of God, they are under the power of God's
dreadful wrath, John iii. 36.
METAPHOR.
PABALLEl.
I. SOME that are in a state of
bondage were once freemen.
I. ADAM,* and so all mankind, considered as
being in his loins, while he stood in that state of
innocency, before he eat of the forbidden fruit,
was a free man, he was not in bondage to any of these enemies.
II. Some are in a state of bond- II. So all Wicked Men are in bondage, as
age, by being the offspring of such they are the offspring of old Adam, Psal. Ii. 5.
parents as are slaves ; for if the All mankind being born in sin ; Satan, death, and
wrath hath power over them, until delivered by
Jesus Christ. And hence they are said to be
" By nature children of wrath," Eph. ii. 3.
HE. Wicked Men are also actually taken Cap-
tive, and brought into bondage by sin and Satan ;
as being surprised by the power of these enemies,
they are overcome, and so brought into Captivity ;
Satan being stronger than they, he prevails against
them. " And that they may recover themselves
out of the snare of the devil, who are taken Cap-
tive by him at his will," 2 Tim. ii. 26.
IV. So Wicked Men are by the allurements
and enticements of sin and Satan overcome, and
brought into bondage, Prov. vii. 21. These spi-
ritual enemies by policy deceive and trepan the
souls of men. Satan, like a cursed pirate, puts
out false colours, pretends himself a friend ; he
presents the pleasures and profits of the world to
them, and thereby overcomes them, and carries
them away Captive, 2 Cor. xi. 14.
V. Adam, when Satan overcame him by his
treachery and subtle wiles, was striped naked ':(
he lost all his precious robes, viz., his spotless
and perfect righteousness, and ever since his na-
tural offspring, while they remain unconverted^
have nothing but their own righteousness to cover '
them, which is by the Holy Ghost compared to
filthy rags, Isa. Ixiv. 6. Some conceive by filthy rags, the Spirit of God alludes to those
rags that surgeons take off of corrupt and filthy sores, which we know are very loathsome,
this shows that the state of sinners is very deplorable.
VI. Some persons who are taken VI. Sinners, whilst they remain in a state of
Captive, are put into prison, nay, nature, Captives of sin and Satan, are in a pri-
parents are born slaves, their chil-
dren that are born in Captivity, are
Captives likewise.
III. Some are brought into bond-
age by the power and force of an
enemy, they being surprised, and
by reason of weakness not able to
withstand them, are taken Captive ;
as many of this and other nations
have been by the Turks.
IV. Some by. allurements are
enticed by an adversary, and that
way overcome, and brought into
bondage. Pirates oft-times put out
false colours, and pretend them-
selves to be friends, that so they
may the better trapan and take poor
unweary persons.
V. Some persons, when they are
taken Captive by an enemy, are
stripped naked ; their own robes being
taken away, they have instead of
them nothing but filthy rags, to hide
their nakedness withal.
into a dungeon, and remain under
the power of a cruel keeper.
son, in a deep prison or dungeon of darkness,
called the " Power of darkness," Col. i. 13. This
prison is strong, there is no man can break through
* How mankiud were brought into bondage. j The sad and miserable condition of Satan's Captives'
BOOK IV.] WICKED MEN COMPARED TO CAPTIVES. 779
METAPHOR. . PARALLEL.
and make an escape. It is called a pit, yea, " an horrible pit," or pit of noise, Psal. xl,
2. Some understand, David means the depth of afflictions ; others, the horrible state oi
unregeneracy, or deep alienation from the life of God, wherein is heard nothing but the
fearful and hideous noise of an accusing conscience, and wrath of an angry God. It is a
pit wherein is no water, viz., no soul comfort nor refreshment, &c., being under the power
and tyranny of Satan, Zech. ix. 11.
VII. Some persons, when they VII. Wicked men are not only Captives, and
are taken captive, and ^put into put into a bottomless prison, but they are also bound,
prison, and also bound with iron " 1 perceive thou art in the gall of bitterness, and in
chains, or fetters of brass, their eyes the bond of iniquity," Acts viii. 23. Hence the
also have been put out. Thus the prophet speaking of Christ, saith, "He hath sent
king of Babylon served Zedekiah me to bind up the broken-hearted, to proclaim
king of Judah, when Jerusalem liberty to the Captives, and the opening of the prison
was taken: "And they slew the to them that are bound," Isa. Ixi. 1. Every
sons of Zedekiah before his eyes, ungodly man, whilst he remains in Satan's kingdom,
and put out the eyes of Zedekiah, is bound with strong bonds : First, the bond of a
and bound him with fetters of hard heart; Secondly, the bond of ignorance;
brass, and carried him to Babylon," Thirdly, the bond of unbelief: which they are no
2 Kings xxv. 7. way able to break asunder, or get out of, Jer. v. 3,
Acts xxvi. 18. And by this means they are fit for
any drudgery the devil hath for them to do, the eyes of their understanding being darkened,
or put out. " Ye that were sometimes in darkness," &c. 5 Eph. v. 8.
VIII. Some persons that have VIII. Wicked men, who are the Captives of sin
been in captivity have been almost and Satan, are kept at hard commons ; they never
starved to death, having had little yet had the least taste of that which is really good,
more than bread and water afford- but " they spend their money for that which is not
ed them, nay, have been forced to bread, and their labour for that which satisfieth
eat such things as were not fit for not." And therefore saith God, " Hearken dili-
food. gently unto me, and eat that which is good, and let
your soul delight itself in fatness," Isa. Iv. 1, 2.
Pray observe what the Holy Ghost compares the food of ungodly sinners to : First, They
are said to feed on the wind; Secondly, To feed on ashes; Thirdly, On gravel; and
Fourthly, On husks. The prodigal would fain have filled his belly with the husks which
the swine did eat. Should a poor^Captive have nothing allowed him to eat, but husks,
gravel, or ashes, all would conclude his condition to be very miserable : so miserable are
all ungodly sinners, Isa. xliv. 20, Hos. xii. 1, Prov. xx. 17. Alas ! all the pleasures,
riches, and honours of this world, or whatsoever it is that they feed upon, or let their
hearts run out after, are in comparison of Christ the Bread of life, and those other good
things which believers daily feed and feast upon, but as feeding on husks and gravel. If
men naturally have no food to eat, they will pine away, and soon die : so were it not for
those earthly comforts, that the ungodly have to feed upon, and support their spirits with,
though you see what the nature of them is, they would soon pine away. Do but dispossess
them of any of these earthly enjoyments, and their hearts, like the heart of Nabal, would
presently die in them ; for they never tasted how good the Lord is, how sweet promises
are, what it is to have the love and favour of God ; never tasted of the feast of a good
conscience, nor of the comforts of the Holy Ghost," Psal. xxxiv. 8.
IX. Some Persons that have IX. The Wicked are not only Captives of the
been taken Captive, have been devil, stripped of all their first righteousness, in
grievously wounded; they have not prison, in iron chains, almost starved to death
only been stripped, put into prison, spiritually ; but also they are wounded " from the
and almost starved to death, but sole of the foot to the head, there is no soundness in
also have kin there in a sad, bloody, it, but wounds, and bruises, and putrifying sores,"
and mangled condition, and their Isa. i. 6. Some conclude, that the prophet speaks
wounds let alone to fester, stink, of the body politic, or national ^ church of the Jews,
and be very loathsome. which was under great affliction, and so was that
way sorely wounded. But doubtless the wounds and
sickness spoken of here, were those sins and abominable evils that people were guilty
of; which appears from what is said by the Lord in the first part of the verse
5 G 2
780 WICKED MEN COMPABED TO CAPTIVES. [BOOK IV
METAPHOB. PABALLEI,.
" Why should ye be stricken any more ? ye will revolt more and more." And as a proof
of it, he saith, " The whole head is sick, and the whole heart faint." Sin was the sickness,
and the wounds ; and those afflictions that God had brought upon them, was the cure.
But why, saith God, should I afflict or chastise you any more, or use means for your
help and healing, when under the use or exercise of that sovereign, means I have used, you
grow worse and worse ? It is said of the man that went from Jerusalem to Jericho,
and fell among thieves, that he was not only stripped of his raiment, but wounded also, Luke
x. 30. "My wounds stink, and are corrupt," saith David, Psal. xxxviii. 5 ; and in
another place he cries out, " Lord, have mercy upon me, and heal my soul, for I have
sinned against thee," Psal. xli. 4. From whence it appears, that a godly man may be
wounded by his sin, and that sorely too. Every sin makes a wound in the soul ; what a
fearful case are unconverted souls then in ? that sinners would but consider this. See
Sin a Wound, and Sickness.
X. Some persons that have been X. The ungodly, who remain Captives to
taken Captive, and brought into Satan, being under the power of their lusts, or
prison and bondage, besides other sad abiding in the state of unregeneracy, are not only
circumstances they have been under, under all the sad circumstances you have heard;
they have been brought under the but to render them every way miserable, as in
sentence of death, nay, and for their truth their present state is, they are under the
horridrebeHions,treasons,&c.,under sentence of death. Perhaps some would conclude,
a fearful and painful death, as to be that death to such persons I have given the charac-
torn in pieces, or burned alive. ter of, is better than life : and, with Job, they had
better choose it. Alas ; it would be so indeed, were
it to die the common death of all Men. Death puts an end to all the external miseries of
mortals ; but the death of sin's Captives is quite another thing. They are condemned to
be burned, to be burned alive too ; but this is not all, to lie burning in the fire of God's
eternal wrath for ever, where they shall be always dying, but cannot die : " Where the
worm dieth not, and the fire is not quenched,"
METAPHOE. DISPARITY.
I. Captives, that are so only to I. But Wicked Men, that are slaves to sin and
Men, are but externally enslaved. Satan, are captivated in their souls, notwithstanding
as to the body they may be at liberty, as to outward
thraldom.
II. Somepersons may be free and II. But it cannot be so said of a wicked Man,
at liberty in their souls, at the same for whatever misery befals his body, it is abun-
time when they may be Captives as dantly aggravated by and from the Captivity and
to their bodies, and so their capti- slavery of his soul; nay, in the enjoyment of his
vity may seem less grievous to them, greatest outward liberty, he is in dreadful thraldom
by sin and Satan.
III. Captives that are so only to III. But spiritual Captives, such as are in bon-
Men, may and have been redeemed dage to sin and Satan, cannot be redeemed with money,
with money. It is not silver or gold, that can purchase the re-
demption of one of Satan's slaves; for the redemption of the soul is so precious, that no-
thing can make a compensation for it, but the precious blood of. Christ, 1 Pet. i. 19.
IV. If no other means can pro- IV. But Wicked Men, living and dying in bon-
cure the liberty of Captives, that dage to Satan and their own lusts, cannot be free by
are so only as to their bodies, yet death, but are thereby put into an irrecoverable
death sets them free, and those to state of eternal misery, from which there can be no
whom they are in bondage have no redemption, being delivered up to Satan.
more to do with them.
V. Some that are Captives only V. But some Wicked Men are not only insen-
in their bodies, are so sensible of sible of their bondage to the devil, and their own
their misery and thraldom, that they lusts, but are lifeless as to any ways or means of
seek and desire to improve all deliverance. Though means be used daily to con-
means imaginable for their deliver- vince them of the dreadful danger of their bondage-
state, and of the way and means of their
redemption; yet through the blindness and
BOOK IV.] WICKED MEN COMPARED TO CAPTIVES. 781
METAPHOR. DISPARITY.
hardness of their hearts, they rest at quiet in the devil's prison, where they are shut up as
Captives. And that which declares their greatest thraldom and misery is, they refuse all
the tenders of grace in order to their redemption, nay, set light by Jesus Christ, who
came to proclaim liberty, &c.
VI. Captives to men only, may VI. But wicked men, though the saddest Cap-
be redeemed, and set at liberty, tives imaginable, in respect of misery and thral-
and yet so captivated by them dom, yet if set free by Jesus Christ, they shall be
again, as that they may die in no more the slaves of Satan : " For those whom
slavery. the Son makes free, are free indeed/' John viii.
36 ; free from the dominion and power of sin and
Satan here, and free from the wages of sin, which is eternal, death, hereafter.
INFERENCE S.
Quest. Some may say, If this be the state of unconverted men and women, they are
miserable objects indeed. But is there no relief nor help for these poor Captives ? Must
they perish inevitably, and be damned for ever.
Answ. God forbid ! There is good news for these slaves and Captives of sin and
the devil, a Gospel to be preached to them ; God is full of bowels-; were there no deliver-
ance to relieve, it would be sad beyond what any are able to conceive. But to prove that
there is salvation and relief for the vilest sinners, consider these three things following !
1. The Lord Jesus hath purchased deliverance for them, he hath laid down a satisfac-
tory price or ransom for those Captives, who through faith in him shall obtain deliverance.
2. Christ is ordained and anointed to preach glad tidings to them. " The Spirit of the
Lord is upon me, because he hath anointed me to preach the Gospel to the poor ; he hath
sent me to heal the broken-hearted, to preach deliverance to the Captives, and recovering
sight to the blind, and to set at liberty them, that were bound," Luke iv. 18, Isa. Ixi. 1.
3. Many who have been in the like state of Captivity and bondage have been set at
liberty ; thousands that have been slaves of sin and Satan, through the infinite mercy of
God are now in a perfect state of freedom. " Such were some of you," saith the apostle,
" but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord
Jesus, and by the Spirit of our God," 1 Cor. vi. 1 1.
Sirs, what blessed news is this for poor sinners ! Suppose a man who is a slave or Cap-
tive, and suffereth justly for his sin, was stripped naked, and put into a dungeon, bound with
cruel and heavy chains, wounded in the most fearful manner from head to feet, and only
fed with ashes and gravel stones, and in this condition were condemned to abide for
many years, and then to be put to the greatest torture that mortals can devise, where he
should suffer a long time together, always dying, and yet cannot die ; and that on a sud-
den one should come to him with the joyful news of a full and perfect deliverance ; would
not this be the welcomest news that ever he heard ? Sinners, may not the tidings you
hear, cause your hearts to leap in you for joy ! Though you have undone yourselves by
your wicked works, yet God hath devised a way to deliver and save you for ever.
Quest. How, by what means, and by whom, may some poor ignorant soul say, " Is
deliverance brought about ?"
Answ. Deliverance out of this bondage-state is by Jesus Christ, only by him ; " Neither
is there salvation by any other," Acts iv: 12. " If the Son therefore make you free, ye
shall be free indeed," John viii. 36. But further to answer the question, I say, the liberty is,
(1.) By a great ransom.
(2.) By a conquest.
1. There was no other way found out to bring sinners out of this their miserable
condition, but a great sum must be laid down : "Ye are bought with a price," 1 Cor.
yi. 20. But know this, " We are not redeemed with corruptible things, as silver and
gold," &c., 1 Pet. i. 18. All the gold and silver in the world, and all the riches
thereof, were there ten thousand worlds more, could not redeem one soul out of
this state of bondage and slavery to sin and Satan. "The redemption of the soul is
precious, and ceaseth for ever," Psal. xlix. 8. Nay, if a man should offer up his son
782 WICKED .MEN COMPARED TO CAPTIVES. [BOOK IV.
or daughter, " The fruit of his body, for the sin of his soul/' Mic. vi. 7, it would he ut-
terly rejected. Nothing could redeem us hut the price of blood, and that too the " Preci-
ous blood of Jesus Christ, as a Lamb without spot," 1 Pet. z. 19. See Surety.
2. Deliverance out of this bondage is by conquest. Unless the Saviour of mankind
conquer those cruel enemies of the soul, not one sinner can be set at liberty : for it is not
the bare ransom or price of Christ's most precious blood, I mean the laying down of his
life, that could work a perfect freedom for us ; for though that made a full compensation
to the justice of God, yet sinners being under the power of sin, Satan, and death, these
enemies take no notice at all of that price ; for our Saviour did not capitulate with them,
neither will they give up their prisoner till they are overcome, and, as I may say, are
forced to do it : for as Christ saith, " When a strong man armed keepeth his palace, his
goods are in peace ; but when a stronger than he shall come, and overcome him, he tak-
eth from him all his armour," &c., Luke xi. 1, 22. Satan is this strong man armed, and
Jesus Christ the Person that is stronger than he ; and it is our mercy God sent us such a
strong and mighty Saviour, one able to subdue sin, conquer Satan, overcome death, that
so he might deliver us, who weie taken captive by them at their will. " To this end was
the Son of God manifest, that he might destroy the works of the devil," 1 John iii. 8.
He through death, and rising again from the dead, " Hath destroyed death, and him that
had the power of death, that is, the devil ; and delivered them who through fear of death '
were all their life-time subject to bondage," Heb. ii. 14, 15. He bids us also, " Be of
good cheer, for he hath overcome the world," John xvi. 33.
This conquest by the Lord Jesus is two-fold :
1. For us without us : " When he ascended on high, he led captivity captive." He
took him captive, that had taken mankind captive. " Having spoiled principalities and
powers, he made a show of them openly, (the work is already done) triumphing over them
in it," Eph. iv. 8, Col. ii. 15.
2. This conquest is wrought by Christ also in the soul ; for palpable it is, that every
unconverted- person is under the power of these cruel enemies, as hath been already shown,
and have they a sufficient power of their own to encounter with them ? Is sinful, weak,
and depraved man, a match for Satan ? Is he able to subdue and evercome him ? Or
can he by any inherent . power of his own destroy the power of sin, and change his own
heart ? " Can the Ethiopian change his skin, or the leopard his spots ?" Jer. xiii. 23. Is
man able to raise himself from the power of the grave ? Any of these things are too hard
for sinners to do ; and therefore it follows, Christ must conquer these enemies in us, he
must break our bonds, and burst our chains in pieces, &c. Pray remember, Christ is a
perfect and complete Saviour, he alone doth' the work, he doth it for us, and also in us ;
"His own arm brought salvation," Isa. Ixiii. 5. He hath no partner nor competitor.
Secondly, As this may serve to humble mankind, so also it may lift up their hearts who
are redeemed, in praises to the Almighty, Job vii. 17 ; what is man that God should be
mindful of him ! What ! regard such a deplorable rebel, slave, and captive of sin and the
devil ! and the rather, considering the nature of that glorious freedom procured by Jesus
Christ, which is, 1. A freedom from the guilt of sin. 2. A freedom from the filth of
sin. 3. A freedom from the power of sin, " Sin shall not have dominion over you," Eom.
vi. 14. 4. A freedom from the eternal punishment of sin ; a freedom from sin, from
Satan, from the law, from death, and from wrath ; and by this means, made the sons and
daughters of God, making them nigh to him, enjoying union and communion both with
the Father and the Son, having peace, and good assurance of eternal life.
Thirdly, It may cause the redeemed ones of God to pity sinners, pity their unconverted
relations ; what a deplorable condition are they in 1 How exceedingly are persons con-
cerned for their relations who are in slavery, though it extend but to the body ? And
what ways and means do they with all diligence make use of, to procure their liberty and
freedom ! And by how much the bondage of sin and Satan exceeds all the slavery that
man can possibly be exposed unto ; by so much the more ought that means to be improv-
ed, that may effectually accomplish their redemption.
BOOK IV.] "WiCKSD MEN SLUGGARDS. 783
WICKED MEN SLUGGARDS.
" How long wilt thou sleep, O Sluggard ? When wilt thou arise out of thy sleep ?" Prov. vi. 9.
" How long wilt thou sleep ? Sleep is taken variously in the holy scripture.
1. For the binding or closing up the senses, to give the body rest : " The same night
Peter was sleeping between two soldiers," Acts xii. 6. This is a natural sleep.
2. It is taken metaphorically.
(1.) For death. Hence it is said, " David, after he had served his generation accord-
ing to the will of God, he fell asleep. " For now shall I sleep in the dust, and thou shalt
seek me in the morning," &c. 5 Job vii. 21. This is a mortal sleep.
(2.) For a dead or senseless state in sin. i. e., sin ruling and over-ruling in Men's hearts
before conversion, " Awake thou that sleepest, and arise from the dead and Christ shall
give thee life," Eph. v. 14. This is a spiritual sleep.
(3.) For a drowsy and slothful frame of heart, which often attends the godly : " I sleep,
but my heart waketh," Cant. v. 2.
Thou Sluggard, or slothful person. There is a three-fold Sluggard.
1. One that is idle, loving ease and bodily rest, neglecting his worldly concerns. " I
went by the field of the slothful," &c., Prov. xxiv. 30.
2. One that is spiritually idle, wholly careless and negligent of his soul, and the great
concernments thereof: " The Sluggard saith, there is a lion in the way."
3. One that hath been formerly awakened in a spiritual sense, and is fallen into a cold,
drowsy, and negligent state again.
I shall run the parallel with respect had principally to that description Solomon gives
of a Sluggard.
SIMILE. P&BALLEL.
I. A Sluggard is a person that I. So the Sinner, or spiritual Sluggard, hath
makes excuses : " The slothful Man many excuses ; if I should arise, saith he, and fol-
saith, there is a lion without, I shall low Christ, I shall suffer in my name, be re--
be slain in the street," Prov. xxii. lb. preached, suffer in my estate ; nay, it may come
to pass, saith he, that such as are religious indeed
may be put to death. There are many Ptomish
lions without, persecuting and devouring beasts of prey, that I fear will fly upon me in the
street ; and hence he resolves to keep himself in a whole skin.
II. A Sluggard, Solomon saith, is II. So a Sinner, or a spiritual Sluggard, seems
like a door that turneth upon its to move this way , and that way . He reads God's
hinges : " As a door turneth upon its word, and hears sermons, and perhaps prays too,
hinges ; so doth the slothful man but still is where he was ; he is not renewed in
upon his bed," Prov. xxvi. 14. his inward Man, no change hath passed upon him,
he is one that loveth his lusts, this and the other
sin, and is not taken off his old hinges ; he is still in the state of fallen Man, not taken off
of the old root, and transplanted into Chirst.
III. The Sluggard is a Man of III. So the wicked Man, or spiritual Sluggard,
desires, but not of endeavours. The is full of desires ; he, with Balaam, desires to die
Sluggard desireth, and hath nothing; the death of the righteous, he. desires to be saved,
but the soul of the diligent shall be and hath many faint desires to be forgiven ; he
made fat, Prov. xiii. 4, compared cries out sometimes, when conscience flies in his
with chap. xxi. 25. The desire of face, and rebukes him, God forgive me, the Lord
the Sluggard killeth him, because his help me, &c., but never strives with all his might
hands refuse to work. against his sin, and the temptations of the devil.
Hence his desires are said to slay him, Numb.
xxiii. 10. Desires without endeavours will deceive the soul, nay, eternally ruin and
damn the soul. What avails a Man that is hungry, to wish for bread, when he never
labours for it ? The promise runs to the diligent and industrious person ; " he shall be fed,
but the Sluggard shall suffer hanger, and pine away," Prov. x. 4.
IV. The Sluggard neglects his IV. So the sinner, or spiritual Sluggard, neg-
vineyard, and lets his field run all lects his soul, and the souls of his family;
784 WICKED MEN SLUGGAEDS. . [BOOK IV.
SIMILE. PARALLEL.
over with nettles and weeds. " I though he provides for the body, and takes care
went by the field of the slothful, by what he and his shall have to eat, and what to put
the vineyard of the man void of un- on ; yet his soul, and the souls of such as are
derstanding, and lo, it was all grown about him, are neglected ; nothing but weeds and
over with thorns, and nettles had corruption grow there ; sin and filthy lust pre-
covered the face thereof, and the dominate, pride, passion, covetousness, and every
stone wall thereof was broken down," evil work, Jam. iii. 16.
Prov. xxiv. 30, 31.
V. The way of the Sluggard seems V. So the sinner's way, is as it were, hedged
to be barred or hedged up, that he up : for like as a hedge obstructs or hinders a
cannot go on, he cannot find the path. Man sometimes in liis way, that he cannot pass
" The way of the slothful Man is a along ; so the wicked by one temptation, ob-
hedge of thorns : but the way of the struction, or another, are hindered from going on
righteous is plain," Prov. xv. 19. in the ways of God. Perhaps the snares that at-
tend their trade,' are as a hedge to them ; or the
fear of displeasing a father, or uncle, or some other relation, lest they should be left out
of their will, or dispossessed of an estate ; or a landlord, or some great Man or neigh-
bour, by whom they may possibly have their livelihood, may be as a hedge or bar to ob-
struct them in their following of Christ, and by this means is the spiritual Sluggard dis-
couraged.
VI. The Sluggard doth not enjoy VI. So the spiritual Sluggard doth not enjoy
the good that is in his hand: " The the heavenly good things that seem to be in his
slothful Man roasteth not that hand : " Wherefore is there a price in the hand of
which he took in hunting," Prov. a fool to get wisdom, seeing he hath no heart to
xii. 27 ; that is, when he hath got it ?" Prov. xvii. 16. Some men hunt, as it were,
food, he doth not prepare it, nor after knowledge; go from one place to another,
make it meet to be received, nor will hear this worthy minister, and that worthy
feed upon it. minister, and at last when they have found the
venison, 1 mean, come to understand the will of
God, they do not subject to it. They know what the threatening is, but fear it not, and
know what the precept is, but obey it not ; and know what the promise is, and yet be-
lieve and apply it not. And thus they roast not that which they have taken in hunting ;
they feed not upon the word ; they are " forgetful hearers, and not doers of the word,
and thereby deceive their own souls," Jam. i. 22. '
VII. The Sluggard is one that VII. The spiritual Sluggard loves his ease. If
loves not to encounter with difficul- religion cannot be owned, professed, and stuck to,
ties ; he cannot abide to think of en- unless a Man offer some force, as it were, unto
during a little hardship. " The Slug- himself, and expose the flesh to some hardships,
gard will not plough by reason of the he presently grows weary of it. He cannot in the
cold," Prov. xx. 4. morning go to prayer, because his worldly business
calls for him, or perhaps it is cold, or he is indisposed, &c. And perhaps he cannot pray
at night, because it doth not agree with the flesh ; the body is weary, and would fain go
to bed. And he cannot go to church to hear the word of God, because the wind blows,
or it rains ; or he hath wearied himself the day before, and so cannot rise early enough ;
or it is a great way, and the ways are bad, &c., yet he knows in his conscience, that if
there were but a good bargain to be bought, or some worldly advantage to be had though
it were not above the value of half five pound, all these obstructions would be nothing. But
perhaps some sluggards may get over these things ; and yet if there lie other difficulties
in the way, they cannot hold the plough of the Gospel ; if there is a blast of persecution
feared, he knows not how to encounter with that. And thus the Sluggard discourages
himself.
VJJL The Sluggard, though he is VIII. So the spiritual Sluggard, though he is
so slothful, as to hide his hand in his monstrous idle, prays as if he prayed not, and
bosom, and is grieved to bring it reads as if it were a burden to him, and hears the
again to his mouth, yet he is wise word with no delight, his heart is asleep, and per-
in his own eyes. " The Sluggard haps his eyes too ; yet he is very wise in his own
is wiser in his own conceit, conceit. Notwithstanding he is such a poor, car-
than seven Men can render nal, worldly wretch, he hath high thoughts
BOOK IV.] WICKED MEN SLUGGARDS. 785
METAPHOE. PARALLEL.
a reason," Prov. xxvi. 16. . of himself, and cries out, when reproved, I know
as much as you ; mind your own matters ; every
tub shall stand upon its own bottom ; why do you trouble yourself with me? Thus
"every man is right in his own eyes, but the Lord pondereth the heart," Prov. xxi. 2.
IX. The Sluggard is a man that IX. So the spiritual Sluggard seems also to de-
seems to desire but a little time sire but a little time to gratify his flesh, and
and then he will awake : " Yet a please his sensual appetite, to walk in the ways of
little sleep, yet a little slumber, yet vanity, and sin against God. I will, saith an un-
a little folding of the hands to sleep," godly person, repent, or it is my purpose to re-
Ac. As much as if he should say, form my ways ; but let me alone a little longer,
Let me alone yet a little, I will it is time enough yet. It is a great while to day,
sleep but a little longer ; let me have saith the Sluggard, when one comes to awake him
a little more sleep, &c., early in the morning ^ so saith the sinner, it is a
great while before Christ will come, or before old
age and death will come ; in his heart therefore he is resolved to continue in his evil and
ungodly courses a little longer: " Yet a little sleep, yet a little slumber, yet a little fold-
ing of the hands to sleep." Pray observe, how sweet sleep seems to be to a sluggard ; so
the ways of sin and vanity seem sweet to an unconverted man : and as hard labour is griev-
ous to such a person ; so is godliness, I mean strict and real godliness, godliness in the
power of it, to an unsanctified heart.
X. Lastly ; A Sluggard cannot X. A sinner, or spiritual Sluggard, cannot en-
abide to be disturbed : let me dure to be disturbed : the thoughts, of death are
lie, let me sleep ; what ado you to him like the hand-writing on the wall, Dan.
make ! is the voice of a slothful "v. : he loves not that conscience should call upon
Bian. him to awake him, nor ministers, nor .any
friends he hath ; nay, such as would, or do
strive to rouse a sinner, are the unwelcomest people in the world to him. Repent! re*
pent! what ado is here, saith the graceless soul, can you not let me alone ? pray do
not trouble me. You know who sent away Paul, being unwilling to hear any more
at that time.
INFERENCES.
I. This shows what a sad and dangerous condition sinners are in; they are not only
asleep, but in a dead sleep, and know not how near eternal ruin they are.
II. "We shall endeavour therefore to awaken the sinner out of his deep sleep.
1. Sinner, God calls aloud upon thee : " Awake thou that sleepest, and arise from the
dead. How long wilt thou sleep, Sluggard ?''
2. God hath called not only loud, but long, upon you. Consider what danger you expose
your souls unto ; you put an opportunity into the Devil's hands to destroy you. How
easy is it for a weak enemy to destroy a mighty champion, when he is asleep ? Jael, a
woman, soon destroyed Sisera when he was asleep.
3. May I not say, sinner, the Philistines are upon thee, and thy soul is in danger of
being made a prey for ever.
4. Many ways hath God used to awaken thee : he hath employed his ministers,
he hath set conscience on work, he hath brought forth many dreadful judgments, and all
to awaken thee ; and shall all means fail and be insufficient?
5. Thou losest many choice blessings by lying thus asleep in thy sin.
_ 6. There is grace offered you, pardon offered you, peace offered you ; and will not this
stir you up ? Nay, more than all, Christ is offered you, heaven offered you, a kingdom
and crown of endless glory is offered you : soul, rouse up, and look about, consider the op-
portunity that is now in your hands ; will not life and light, pardon and peace, God and
Christ, heaven and happiness, do you much good?
7. It is harvest-time. " Go to the ant, thou Sluggard, consider her ways, and be
wise. She provideth her meat in the summer, and gathereth her food in the harvest,"
Prov. vi. 6 8, and shall such a small and contemptible animal be wiser than you ? .
8. The harvest will soon begone, the day of grace be over, and then it will be too late.
" The harvest is past, the summer ended, and we are not saved," Jer. viii. 20.
9. If you will not sow now because it is cold, you are like to beg in harvest, and have
nothing, viz., at the end of the world : and then you will say, " Lord, Lord, open unto
us ; and he will say, verily, verily, I know you not, depart from me ye workers of iniquity,"
5 H
7SG
.WICKED MEN roots.
[BOOK. iv .
10. Let me tell theo> thou art just ready to drop into hell, thou sleepest in a danger-
ous place; awake, sinner, or thou art damned ! If thy house were all on fire, and thy
neighbours .should not cry out to thee to save thyself, thou wouldst conclude they were
without all bowels of humanity: Sinner, this is thy condition, thy soul is on a flame; see
what sin, that evil spark, hath done ; I can do no less than cry out, fire, fire ; wilt thou
sleep, and be burnt for ever? The Lord awaken thee.
III. Let saints bless God they are awakened out of their sleepy state.
IV. Let not : Satan, this world, nor any other enemy lull you asleep again. Let us not
sleep, as do others. Christians are subject to fall into a spiritual drowsiness ; see Matt,
xxv. 1 7, cry therefore with David, "Lord, open thou mine eyes, lest I sleep the
sleep of death/'
Quest. Some may say, from whence doth it arise, that the saints are so subject to be
overtaken with spiritual drowsiness ?
Ans. 1. From the weakness and dulness of the flesh : " The Spirit indeed is willing,
but the flesh is weak."
2. By being slothful, negligent, and out of employment, when we grow indifferent and
careless, and neglect our work, neglect prayer, reading and hearing God's wofd, no marvel
if we soon fall asleep : " Slothfulness casteth into a deep sleep," Prov. xix. 15.
3. By being amongst sleepy folks: this is apt to make a wakeful person in a little
time drowsy, and subject to nod too ; a sleepy family, a sleepy church, a sleepy ministry,
usually have bad effects upon this account upon a spiritual Christian, therefore prize a soul-
awakening ministry.
4. By means of long watching," Whilst the bridegroom tarried, they all slumbered and
slept."
5. A black, dark, and gloomy day is subject to cause one to grow drowsy, as most men
can experience.
6. By an apprehension it is a long while to day, time enough, saith the Sluggard, to arise.
Men think of living long, and that it will be a great while before the Lord comes, &c.
WICKED MEN FOOLS.
" I*he Fool hath said in his heart, there is no God" Psal. xiv. 1.
" Yea, also, when he that is a Fool walkeih by the way, his wisdom faileth him, and he
saiih to every one that he is a Fool," Eccles. x. 3.
" For wrath killeth the foolish man, and envy slayeth the silly one," Job v. 2.
" They were children of Fools, yea, children of base men, they were viler than the earth,"
Job xxx. 8.
" -Thou Fool, this night thy soul shall be required of thee," Luke xii. 20.
SIN is folly, great folly, and sinners are Fools ; how often in the Proverbs are ungrdly
men, though accounted very worldly-wise, called Fools, simple ones, men of no under-
standing ?
SIMILE.
PABALLEL.
I. A Fool is one that knows not
what is good, what is best for
him ; he is a man of no under-
standing.
I. So wicked men know not what is good and
right in itself; they know not what is good for
themselves, they are men of no understanding;
they cry, " Who will show us any good ?" Psal.
iv. 6. That is, saith Mr. Caryl, any good cheer,
plenty of corn and wine. They esteem gold and silver, and other outward good things,
before pardon, peace of conscience, and the favour of God, and are therefore Fools.
II. A Fool or idiot will hurt, II. Wicked men hurt themselves: nothing
wrong, or abuse himself. Perhaps wrongs or wounds a man more than sin, hence
you have heard of the gentleman's called a dart, sting, &c. Yet so void are all un-
Fool, who happened to be in com- godly men of understanding, that they consent to
pany with a carpenter, and the sin, yield to sin, run, as it were, this spear into
carpenter making himself merry their own bowels, wound themselves to the very
BOOK IV.]
WICKED MEN FOOLS.
737
SIMILE.
PARALLEL,
with him, hid his hat: but it o
fell out, as the matter is related,
the carpenter some time after
chanced to fall asleep with his head
upon a block, which the Fool ob-
serving, he took an ax, and chop-
heart, and yet say, are not we in sport ? can there
be any greater folly, or a more palpable sign of a
Fool, than for a man to whip, lash, scourge, and
do thus unto himself? when Satan tempts men to
sin, he doth, as it were, put a knife into their
hands, and then bids them cut and slash them-
ped off his head, and hid it amongst selves with it ; and yet no sooner doth Satan thus
the chips, and then went laughing tempt and entice them, but they presently consent
away ; but being asked, wherefore to him, until they have wounded themselves from
he laughed? O, saith he, I have
cut off the carpenter's head, and
have hid it amongst the chips ;
and I wonder how he will do- to
find it when he awakes. But for
this he was committed to prison,
and when he was brought to his
trial, the judge was informed that
he was a natural Fool ; but that he
might be convinced it was true, he
ordered a knife to be given to him,
and accordingly it was; then said
the judge to |the^ poor idiot, cut
yourself with that knife; and he,
poor soul ! did so immediately :
by which the judge knew he was
indeed a Fool, and so acquitted
him.
III. Is not that F man* : a Fool,
who will harbour a thief in his
house ? |and though he be told of it,
and that he is in danger of losing all
his goods, and having his throat cut
by aim, he being a bloody murderer,
yet laughs at it, and loves his enemy,
and hugs him in his bosom, and resolves
to eat and drink with him, and lodge
him in his chiefest room : and yet
is informed this thief never spared
any man that showed him favour.
IV. Is not that man a Fool,
that striveth with one that is in-
finitely stronger than himself? or
thinks a thorn hedge can stand
before a consuming fire? or sup-
poses a potsherd can prevail
against the potter ?
the crown of their heads, to the soles of their feet.
What man but a Fool would run into the hornet's
nests? or after this lamentable manner wound him-
self? sinners are such Fools, that they play with
the asp, and delight to be at the mouth of the cock-
atrice' den. Sin in the holy scriptures is compared
to both these cruel serpents ; and hence the poison
of asps is said to be under their tongues, Psal. cxl.
3, Eom. iii. 13. Who but Fools or mad men, will
sport and play with such venomous serpents, or
drink down deadly poison, when told again and
again what it is, and what the effects of it will be,
and yet they will do it. " Look not upon the wine
when it is red, when it giveth its colour in the cup,
when it moveth itself aright," Prov. xxiii. 31, 32.
That is, whatever allurements there are to sin,
take heed of it : "At last it biteth like a serpent,
and stingeth like an adder."
III. Wicked Men harbour sin, and deceitful
lusts in their souls, which is the bloodiest thief
and murderer that ever was ; that spares none,
nor ever did, who entertained it, or took delight
therein. It hath slain and utterly undone thou-
sands, and tens of thousands, yea, many millions :
yet they hug this cursed traitor, and let him lodge
in their hearts, and lie in their bosoms, and show
him all the favour and kindness imaginable ; and
do they not from hence appear to be the greatest
Fools in nature ?
IV. Wicked men strive with the great God
and do they not in this show themselves to be
Fools? have they an arm like God? can they
thunder with a voice like him ? yet they continu-
ally resist him, and fight against him, Job xl. 9.
They that go on in their evil ways, make war
with the Almighty, and dread- Sovereign of hea-
ven and earth. " Woe unto him that striveth with
his Maker : let the potsherd strive with the pot-sherds of the earth," Isa. xlv. 9. Do
you not see this day, how man, sorry man, sets himself against God ! they are re-
solved to see what they can do, they will not yet lay down the eudgels ; they set their
wisdom against God's wisdom, and try if they can counter-work him in the ways
of his providences. Now, what a folly is this ! God is as a consuming fire, and man
is as stubble fully dry. See what Jehovah himself saith upon this account : " Who would
set the briers and thorns against him in battle ? I would go through them, I would burn
them together," Isa. xxvii. 4. Now is not he that takes up arms against such an ene-
my, that commands heaven and earth, a Fool? he whom all the forces of earth
and hell are not able to withstand; who at" a word of his mouth makes fr-ogs in-
5 H 2
873 WICKED .MEN FOOLS. J~BOPK .fV*.
SIMILE. PARAXLEL/
vade Pharaoh, and stars to "fight against Sisera ; who makes the hills and mountains
quake and tremble before him, &c. <c He is wise in heart, and mighty in strength ; who
ever hardened their heart against him, and prospered ?" Job ix. 4.
V. Is not he a Fool that hath V. Wicked Men have not wisdom enough to
not wisdom enough to direct him- direct themselves ; but that which adds to their
self? but then what will you say folly is this, they will not take the counsel of
of him that will not follow the the wise God, nor the direction of his faithful
counsel and direction of the wise ? ministers. Though they are told day by day,
though he is told, the way that that if they proceed and go on in the ways they
he is in will bring him into a lion's are in, viz., swear, lie, whore, be drunk, &c., they
den ; or if he step one step fur- must perish, and be damned for ever ; and that
ther, he will fall into a furnace of they know not, but the next time they commit
fire : yet resolveth to go on, not- any of those sin's, they may fall into the lake that
withstanding he confesseth he hath burneth with fire and brimstone : yet they will
no ground to question the truth of go on, and continue in their sins, contemning all
that, which is in faithfulness told advice and counsel, though they have not the
him. least ground to question the truth of what is de-
clared to them, since the word of God saith possi-
tively, " Except ye repent, ye shall all likewise perish :" Luke xiii. 5. " And that the un-
righteous shall not inherit the kingdom of God ; neither fornicators, nor idolaters, nor ad-
ulterers, nor effeminate, &c., nor thieves, nor covetous, nor drunkards, nor revilers, nor
extortioners," 1 Cor. vi. 9, 10. And now though they know they are guilty of some of
these, or the like sins, yet they resolve to live in them, and therefore are Fools.
VI. Is not he a Fool, that is not VI. Wicked Men are such Fools that they know
able to judge of the nature of not the nature of things, times, nor occasions,
things, or of times, or occasions, He is offended with those ways of God that cross
and from hence is angry with his sinful appetite ; he would fain have God yield
every thing that suits not with to him, and order things that suit his filthy lusts,
his nature, or foolish humour ? If the word forbid all sin, and would, if it might
he will be angry with the sun, if kindle upon his heart and conscience, burn up
it shine hotter than he would have and destroy all his lusts ; presently he cries out,
it, and with the winds, if they it is too hot, and therefore strives to put it out.
blow harder than he would have In a word, he would be saved in a way of sin, i. e.,
them ; he likes not the winter, nor have his wounds healed, and yet the sting let
would have it ever rain. alone in the flesh ; he would be well, but take no
physic ; would go to heaven, but never walk in
the way to it ; he would not be naked, and yet will put on no clothes, &c., and therefore a
Fool. To vex and. be angry at the troubles that fall upon us, or at the hand of God
which sends them, is a high point of folly.
VII. A Fool will take brass VII. Wicked Men are thus foolish, and more ;
counters for gold, and be pleased with for when bugles and diamonds, counters and gold
bugles more than with diamonds, are set before them, they leave the diamonds and
When an heir, saith Mr. Caryl,* is the gold, and please themselves with those toys
impleaded for an idiot, the judge com- and baubles ; when, which is infinitely more sottish,
mands an apple, or a counter, with a heaven and hell, life and death, are set before
piece of gold to be set before him, to them, they choose hell rather than heaven, and
try which he will take the apple, or death rather than life ; they take the mean, tran-
the counter, and leave the gold, he is sitory, trifling things of this world, before the fa-
then cast for a Fool, and unable to vour of God, the pardon of sin, a part in Jesus
manage his estate ; for he knows not Christ, and an inheritance amongst the Saints in
the value of things, or how to make light ; they prefer a moment's time of sinful ease
a true election. Mid pleasure, before an eternity of joy and glory
in heaven, they prefer the creature above the
Creator ; they labour more for the present good of their bodies, than for the eternal good
of their souls, which are ten thousand times of greater worth : and do not these things de-
monstrate fully that they are Fools ?
* Car}'] on Job, P. 5. p. 182.
BOOK IV /]
WICKED MEN FOOLS.
789
SIMILE.
PARALLEL.
VIII. Is not he a Fool, that feeds
on husks, gravel, and ashes, and
yet thinks he feeds on the hest
food ? He lives among swine,
and feeds as they feed, and yet is
contented ?
VIII. Wicked Men are said in the holy scrip-
tures to feed on husks, gravel, and ashes, by
which is meant the pleasures, profits, and ho-
nours of this world ; for what is it that they feed
upon, or take delight in, but these things ? Isa.
xlv. 20. Take away their outward enjoyments,
or the comforts of the world, and their hearts,
like Nabal's, will die within them, or like a man that pines away for want of food : for
alas! they have nothing else to support their spirits. And whilst they feed upon these
things, they conclude they feed upon the best food, and enjoy the chiefest good ; yet they
never have a real taste of the love of God in Christ, nor do they know how good the Lord
is, nor will they make trial, though they are invited to come and buy, and eat that which
is good, and let their souls delight themselves in fatness. The prodigal would fain have
filled his belly with husks that the swine eat, wicked men being intended by the swine
in that place, but no man gave to him, Luke xv. 16.
IX. Is not he a fool, that thinks IX. Wicked Men think it is time enough to
it is time enough to sow when he repent, when they have spent all their days in
sin, and in serving the devil. When they should
reap the harvest of a godly life, they think it is
time enough to begin to sow to the Spirit, and
convert to God. They sow to the flesh, and yet
think to reap life everlasting ; when nothing is
more evident than this, viz., " Whatsoever a man
soweth, that shall he reap ;" therefore saith the
apostle. " He that soweth to the flesh, shall of the
flesh reap corruption ; but lie that soweth to the
Spirit, shall of the Spirit reap life everlasting," Gal.
vi. 7, 8- Shall foolish Men think to serve the
devil all the best of their days, and yet hope
that at last God will accept of their repentance ?
X. Wicked Men are full of mischief. Hence
saith David, " Gather not my soul with sinners, nor
my life with bloody men; in whose hands is mis-
chief," &c.,Psal. xxvi. 9. " Draw me not away with
the Wicked, and with the workers of iniquity, which
speak peace to their neighbour, but mischief is in
their hearts. Yea, he deviseth mischief upon his
bed ; he setteth himself in a way that is not good,"
Psal. xxviii. 3. Nothing more evident than this.
How restless have the ungodly been in every age of the Church, to contrive mischief
against their peaceable neighbours, especially the wicked Papists ! What plots and
sham-plots have they devised, to destroy the quiet and peace of this land, nay, to destroy
the upright and godly people that dwell therein ! They care not what mischief they do, so
that they may undo and spoil those who hate their idolatrous Church. One while they
study ways how to blow up the king and parliament ; another while, burn our houses, and
lay our famous city in ashes. And, as if this mischief were not enough, they have
carried on a secret and devilish design to take away our religion and lives, and what-
soever is dear to us ; and then to blind the unwary and credulous sort of people,
invent sham-plots to cast all upon the innocent Protestants. But let them remember,
in this they are but Fools ; they have the mark and brand of Fools upon them, and their
mischief shall fall upon then* own heads. " He that seeketh mischief, it shall come
upon him," Prov. xi. 27.
XI. Wicked Men are said to labour for the wind:
riches are compared to the wind; and he that
pursues after them, pursues after the wind : and
what a Fool is he that doth thus ! " What profit
hath he saith Solomon, that hath laboured for the
wind ?" Eccles. v. 16. And as Men are said to la-
bour for the wind, so likewise they are said to feed upon the wind: " Ephraim feecleth
should reap ? When he should ga-
ther in his harvest, he begins to
sow his seed ; or when he sows
tares, thinks to reap wheat. That
work, that would take up the
whole tune of his life, he thinks
may be done on a death-bed, or
in an hour or two at the end of
his days : or who, having a long
race to run, that requires all his
strength, resolves to defer it until
old, decrepid age ?
X. A Fool delighteth to do
mischief; or as Solomon saith, " It
is as sport to a Fool to do mischief,"
Prov. x. 23. We daily see how
mischievous idiots are;;' it is dan-
gerous to let some of them at large,
or to be in company with them,
though others are more harmless.
XI. Is not he a Fool, that la-
bours for the wind, and thinks to
feed on the wind, and pursues a
shadow, and sets his heart upon
that which is not ?
790 WICKED MEN COMPARED TO PAINTED SEPULCHRES. [BOOK IV.
SIMILE. PARALLEL.
on wind, and followeth after the east wind," Hos. xii. 1, which, saith Mr. Burroughs, ia a
proverbial speech, to note the following after vain and unprofitable things; that is, to
feed on the wind, when men please themselves in their own conceits, and in their
own counsels and plots, &c., 1. When they promise to themselves great matters by
ways of their own, and leave God's ways and institutions, they may be said to feed on the
wind; and the prophet rebuketh the ten tribes for this. 2. They feed on the
wind, saith he, and so their hearts are puffed up in pride and carnal confidence. You
know, according to the food a man or woman feedeth upon, so will their bodies be ;
so those that feed upon the wind, must needs have proud hearts, or be puffed up with
pride and self-conceitedness. 3. Evil men, that live upon conforts that are carnal, and
seek for the honour and applause of Men, they " Feed upon the wind," they seek
to satisfy themselves with vanity, they strive to take hold of a shadow, and follow
after the wind, things that cannot, fill the soul, nor satisfy its desires ; things that are
uncertain, lost by one storm at sea, consumed by one spark of fire, or gone by a false
oath, or wasted by the badness of trade, or by the extravagancy of an evil and foolish son,
and therefore are Fools. .
XII. Is not he a Fool, that es- XIL "Wicked Men set their hearts upon their
teems the greatest evil above the base and cursed lusts, love their sins more than
greatest good ? God and Christ. We read of some who are " Lovers
of pleasure more than lovers of God," 2 Tim. iii. 4.
Now is not sin the greatest evil, and God the greatest good ? There is nothing bitterer
than the one, nor nothing better than the other ; and yet they choose sin, and refuse the
good that is in the eternal God, and account Christ not worth the pleasure of one wicked
lust, and therefore Fools.
XIII. Is not he a Fool, who to XIII. Wicked Men, to avoid a little trouble
avoid a spark, leaps into the fire ; and affliction in this world, expose themselves to
or to save his hat loses his head ? eternal torment, before they will deny themselves
of their lusts, they will burn in hell for them ; rather
than go to prison for Christ, they will go to hell for denying of him.
.INFERENCES.
I. Lament over Wicked Men ; Fools are to be pitied.
II. Be patient, and thou wilt see what will become of these Fools.
III. It shows what abundance of folly and Fools there are in the world.
IV. It shows us how strangely ungodly Men, worldly wise Men are deceived in
themselves.
V. It shows what true wisdom is : " The fear of the JLord is the beginning of wisdom,
and to depart from evil is understanding;" Job xxviii. 28, and in another place it 13
said, " The fear of the Lord is the beginning of wisdom, and a good understanding have
all they that do to his commandments," Fsal. cxi. 10.
VI. Let it caution thee to take heed lest thou art a Fool : the characters of such an
one, as given by wise Solomon, take as followeth, (1.) He will be meddling. (2.)
One that is, as you have heard, mischievous, Prov. x. 23. (3.) One that many afflictions
and stripes will not work upon nor humble. (4.) One whose sin cleaves to him,
Prov. xxvii. 22. (5.) One that is full of words, Eccles. x. 14. (6.) One that will utter
all his mind, Prov. xxix. 11 ; speaks that which he should conceal. (7.) One that
prosperity destroys, Prov. i. 32. (8.) One that is slothful, Eccles. iv. 5. (9.) One that
trusteth in his own heart, Prov. xxviii. 26. (10.) One that holdeth it folly to depart
from evil, Prov. xiii. 19.
WICKED MEN COMPAKED TO PAINTED SEPULCHRES.
" Woe unto you Scribes and Pharisees, hypocrites, for ye are like unto whited Sepulchres*
which indeed appear beautiful without, but within full of dead men's bones, and all
uncleanness," Matt, xxiii. 27.
THEY are principally hypocrites which our Saviour resembles to whited Sepulchres ;
and how fitly they may be compared thereunto, is showed in the following parallel.
BOOK IV.]
"WICKED MEN COMPARED to SWINE.
791
SIMILE.
PARALLEL.
I. A painted Sepulchre appears I. So vile hypocrites appear glorious and beauti-
as the
without.
text saith, beautiful
II. Sepulchres, though they ap-
pear beautiful without, yet they are
very loathsome within.
ful to men, as if they were real saints ; they seem
very devout in appearance and outward show, to
those that only. behold their outside, it is God
only that sees the heart.
. II. So hypocrites, though they may appear
holy and religious men, or to the outward eye,
yet' are within vile and ungodly, full of pride,
vain-glory, envy, malice, coveteousness, and every
horrid and abominable lust, which makes them as loathsome in the sight of God, as
a stinking Sepulchre is to us. " A wicked man," (saith Solomon) " is loathsome," Prov.
5.
III. So the vile hypocrites, in all their outward
shows, zeal, religion, and seeming piety, do it to
hide their cursed ends, abominable lusts, and
wickedness ; for did they appear outwardly to all
men what they are inwardly, they would be loath-
some to all that fear God. They bestow much
III. Those that make and beautify
a Sepulchre, do it that its inward
filth and pollution may not easily
appear, or offend those that behold
it ; much pains, cost, and curiosity is
bestowed upon the outside of it,
whereas men matter not how filthy pains and cost, and show their skill and cunning,
they are within.
IV. Though a Sepulchre appears
never so beautiful without, yet
men know it is loathsome
within.
to carry it religiously and warily to men, whereas
they take little or no care how filthy they are in-
wardly.
IV. So though hypocrites appear never so much
like saints to the eyes of men ; yet God knows
and sees they are polluted and vile wretches in-
wardly.
INFERENCE S.
I. This shows what the abominable nature of sin is ; it is here compared to a dead,
putrified , and stinking carcase ; what is more loathsome ?
II. It shows also the filthy, unclean, and abominable state of painted hypocrites, &c.,
WICKED MEN COMPARED TO SWINE.
" Neither cast your pearls before Swine" Matt. vii. 6.
" The dog is turned to his vomit again, and the sow that was washed to her wallowing in
the mire," 2 Pet. ii. 22.
SOME sort of Wicked Men are more especially in these scriptures compared to hogs or
Swine ; we shah 1 in the following parallels show who they are, and how fitly they may be
resembled to them.
METAPHOR.
I. Swine love to be in the Mud,
they will wallow in filth and miry
places, which Sheep, and divers
other creatures strive as much as
they can to avoid. This Beast, saith
Gesner, is a most impure and unclean
beast, and its nature is to delight to
wallow hi most filthy and noisome
places.
II. The Hog or Swine is a dull,
stupid, and senseless creature, not
like the Hart, and divers animals
that might be named.
III. Swine are craving and very
PARALLEL.
I. So wicked men love their brutish lusts, and
daily wallow in the mud and mire of filth, and
the abominable pollutions of sin and uncleanness,
until they become defiled all over, from the head
to the foot. Such men and women, who live in
uncleanness, drunkenness, and other beastly sins,
may fitly be compared to Swine; for it is as plea-
sant to them to riot in the day-time, and tumble
as it were in the mud of wickedness, as it is to a
Swine to wallow in the mire.
H. So are wicked men ; they are, like this
dull and sottish brute, slow of heart, and hard to
believe ; they are men of no spiritual understanding.
III. Some wicked men are just like Swine in
792
WICKED MEN COMPABED TO SWINE.
[BOOK- iv.
METAPHOR.
PARALLEL.
greedy creatures. They are so this respect : they are so greedy and covetous, that
greedy, saith Dr, Fraritizus, that they are never satisfied. When they have got
they have no measure in eating ; their hundreds, nay, it may be their thousands by
and hence grow so fat, that some- the year, yet still they pursue the world, as if they
times thep are hardly able to go; had their bread to get, and were not worth a groat,
nay, they will eat until they burst and thus growing fat, Jeshurun like, they forget
themselves. God. " But Jeshurun waxed fat, and kicked,"
Deut. xxxii. 15. Some there be also, who are such
epicures, that they are naturally like the Swine, who are not only gluttonous, but will
drink until they are quite drunk ; and hence we commonly call a sottish drunkard, a
drunken Swine.
IV. Swine, as they are greedy IV. So the wicked, who flourish in this life, and
and unsatisfied creatures, so they feed in their filthy styes of sensual lusts, are let alone
are commonly fed for the slaughter, in their sins, being fatted for the day of slaughter,
Jer. xii. 3.
V. Swine area mischievous sort V. So some Wicked Men are very mischievous ;
of creatures. They will not only if they can but get loose, or break into God's
root up gardens and vineyards, and garden, they will root it up, and spoil those precious
pleasant meadows, where they can flowers and plants which he hath set therein,
get in, but will destroy chickens, How of ten have they eaten up God's children, tearing
and other harmless creatures also, them in pieces, like wanton and mischievous Swine,
and eat them up, and tear caring not what hurt they do. " Have all the
clothes, and other things in pieces, workers of iniquity no knowledge, who eat up my
if they be not looked after, people as. they eat bread, and call not upon the
and kept up in their styes ; nay, Lord ?" Psal. xiv. 4. No Swine like the Komish
some of them will bite and Swine upon this account, who, like devouring lo-
devour men, if they look not to ousts, strive to eat up every green thing, Rev. ix.
themselves. , It is not to be imagined what hurt these wild-boars
have done to God's vineyard ; but blessed be God,
who puts a hook in their noses.
VI. Swine are of no use or ser- VI. So it is with some covetous men, who never
vice, saith Dr. Frantzius, to any do any good with what they have whilst they live,
one while they live ; but when they A wicked usurer, saith Bonaventure, is like a hog ;
are killed, they yield the owner for whilst he liveth, he is good and profitable for
some profit. nothing ; for he will ever be rooting up the earth,
running through, and tearing of hedges, &c. ; but
when the hog is dead, then cometh profit by him. So by the death of the wicked, some
profit may come to some of his poor relations ; nay, many times by the death of some
wicked rulers, much good comes to the Church of God in general.
VII. The hog is continually VII. So a covetous man doth not enjoy what he
grunting all the while he is at his hath without fear ; he is afraid of every one, lest
trough, eating in fear, as it were, they should rob him, or lest by one means or
lest any should take it away from another his worldly pelf should be wasted, or
him. taken away.
Vin. The hog, though he should VIII. So if anunregenerate man should, by the
be washed, yet in a little time he light of nature, or other helps that God is pleased
will turn again to his wallowing in to afford, escape many great pollutions, and reform
the mire, and become as filthy as in many things, and seem to be a true convert, and
ever he was. to be cleanly washed from his filthiness ; yet for
want of a thorough work of grace upon his heart,
he will at last turn again to his former course, and be as vile and wicked as ever he was ;
nay, oftentimes much worse, as our Saviour intimates by the unclean spirit's going out of
a man, &c., Matt. xii. 43. And in him is that word made good, " The sow that was
washed, is turned to her wallowing in the mire again."
IX. A Swine cries out exceed- IX. So wicked men, when God takes hold of
ingly, or makes a great noise, when them by sickness, and they come to have appre-
he is taken hold of, and had away to hensions of death upon them, they cry out, unless
be killed. their consciences are asleep, or seared, being a-
fraid of death and hell.
BOOK IV.]
WICKED MEN DEBTORS.
793
METAPHOR.
X. The wild-boar is of a more
stubborn and mischievious nature,
and commonly doth more hurt, be-
ing very strong, than any other
Swine. Naturalists tell us, that the
wild-boar is almost as strong and
cruel as a lion ; and that he will
often whet and sharpen his teeth,
and run upon the huntsman.
XI. The Swine under the tree in
PARALLEL.
X. So antichrist, who may be fitly compared to
a wild-boar, I mean his unholiness, that first-
born of Satan, is and hath been more mischievous
than any other of the herd ; he having got a great
degree of power, which he hath from time to
time exercised against God's people, to the wast-
ing and spoiling of his spiritual vine and vineyard :
" Theboar outof the wood doth waste it, and the wild
beast out of the field doth devour it," Psal. Ixxx. 13.
XI. So wicked and graceless men, though they
a greedy manner eat up the acorns, enjoy all this world's good, never look up in a due
manner to God, who is the tree of life, and is the
Author and giver of it.
XII. So wicked men will refuse grace for
gold ; give them but this world, and let who
will take the pearl of great price, the love and
favour of God. Give them counsel to leave their
sins, or cast the pearl of good instruction before
them, and they will tread it under their feet ; they will cast that at their heels, which
they should apply to their hearts, and revile you, if they do not tear and rend you into
the bargain, Matt. vii. 6.
but never look up to the tree or oak
from whence they fall.
XII. Swine will refuse pearls for
peas ; if ye cast pearls before them,
they will tread them under their feet.
METAPHOR.
I. Swine were created such,
they were Swine from the begin-
ning.
II. Swine retain their own nature,
and it is impossible for them to cease
being Swine.
DISPARITY.
I. Man was created holy and upright at firsts
this Swinish and brutish nature came in by the
fall.
II. But wicked men may be changed, and be-
come gracious ; it is possible for them to become
sheep and lambs. of Jesus Christ, so as to hate that
which they once loved. Grace, when infused into
the soul, makes a real and wonderful change.
INFERENCES
I. This shows the brutish and base nature of sinful man ; what is more contemptible in
our eyes than a Swine ?
II. It shows what a vast difference there is between a true converted soul, and a brur
tish shiner ; God esteems of the one as of his choicest treasure, but ungodly men are mere
Swine and brutish creatures in his sight.
WICKED MEN DEBTORS.
" Agree with thine adversary quickly, whilst thou art in the way with him ; lest at any time
the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou
be cast into prison. Verily, I say unto thee, thou shalt by no means come out thence, till
thou hast paid the uttermost farthing," Matt. v. 25, 26.
" And when he had begun to reckon, one was brought unto him, which owed him ten thou-
sand talents," Matt, xviii. 24.
IN both these places sin is called a Debt, and the sinner a Debtor : the reason of which is
showed under the head of metaphors concerning sin, where sin is compared to a Debt ;
unto which we refer you.
METAPHOR.
I. A Debtor is one that oweth
money, duty, &c., to his neigh-
bour ; also one that is a trespas-
ser, an offender, or guilty per-
PARALLEL.
I. Man oweth all that he is, hath, or can
do, unto God ; he having received his very
being, and all other good things that he enjoys,
from God, as so many talents lent him, which
5 i
794
WICKED MEN DEBTORS.
[BOOK- TV.
METAPHOR.
PARALLEL.
son. A man may be a Debtor by he must be accountable to God for in the great
office, Gal. v. 3; by duty, Rom. -viii. day, &c., Matt. xxv. 19. Man is a trespasser,
12 ; by the law of charity, Rom. xv. an offender, or a guilty person, having broken
27; by trespassing or offending, whe- the law, the penalty of which is eternal death; so
ther God or man, Matt. vi. 12. that as a traitor, or flagitious person, by his hein-
ous crimes he is become a Debtor to everlasting
punishment.
II. So wicked Men do not love to think upon
the day of judgment, care not to hear of those
large bills and hand-writings that are against
them. How grievous will that voice from, hea-
ven be to ungodly men, " Give an account of your
stewardship," Luke xvi. 2. " Arise ye dead, and
come to judgment !" Give an account of all the
oaths you have sworn, the lies you have told,
the times you have been drunk, the days of
grace you have neglected ; give an account of
all the hard and reproachful words you have
spoken against your godly neighbours, and of all the wrongs and injuries you have done
them ; give an account of all those talents that were lent you ; what improvement have
you made of your knowledge and parts, your seasons and Sabbaths, and of those many years
you have had in the world? This, I say, is grievous to Wicked Men to think upon. " They
shall be brought forth in the day of wrath," Job xxi. 30, they will not come willingly, but
shall therefore be as it were haled before the Judge of heaven and earth.
II. An evil Debtor is unwilling
to be called to an account ; no-
thing is worse to him, than to hear
the news, " Give an account of thy
stewardship." Hence it is said, " One
was brought that owed ten thou-
sand talents ;" Matt, xviii. 24, as
if it were by force ; he was haled
before his master to reckon with him.
III. Ill Debtors are attended with
shame. .Ambrose speaketh of some,
who for the shame and distress thereof,
have made away with themselves,
fearing more opproprium vitce, than
mortis periculum, the reproach of
life, than the punishment of death.
IV. Some great and ill Debtors
have many shifts and delays to put
off their creditors ; it is a common
custom amongst men far in Debt, to
contrive ways to excuse themselves,
and make vain apologies, and all to
shift and put off farther trouble.
IH. Sinners are such vile Debtors, that they
are attended with great shame, and therefore
Adam-like, hide their sins, do not love, nay, they
are ashamed any should know how black and no-
torious in wickedness they are : they have got
many ways to cover their iniquity.
IV. So sinners have many ways to excuse
themselves : have you not heard some speaking to
this purpose. I was drawn in before I was aware ;
I had not done such or such a thing, had it not
been for such or such an one ; but all are guilty
of human., infirmities, I shall do better ; when
God gives me more grace, I intend to reform :
and thus they put off God and conscience by
trifling delays and excuses, and repent not of their evil deeds, nor go to God through the
mediation of Jesus Christ for pardon and forgiveness.
V. Some Debtors hate their ere- V. "Wicked men hate God, they are often set
ditors; leve ces alienum debitor e facit out in scripture as haters of him, because they
grave inimicum, saith Surges, a little fear him as an angry Judge, who will severely
money borrowed makes a Man Debtor, demand satisfaction to the last farthing; they care
but a great deal an enemy ; so the not whether there were any God or no, to call
them to an account for all their wickedness which
they daily commit against him ; hence the apostle
saith, " The carnal mind is enmity against God,"
Rom. viii. 7; nay, and the Lord positively saith of the
wicked, that " their soul abhorred him," Zech.xi. 8.
VI. Sinners are so far in Debt to God, that they
are not able to make him satisfaction, they owe
ten thousand talents, and have not one farthing
to pay-: the aggravation of sin lieth in this, viz.,
that it is against God ; therefore that offence that
is against Man is compared to an hundred pence, but that which is against God to ten
thousand talents. " And when he had begun to reckon, one was brought unto him which
^~ -. \i f
more they owe, the more they hate.
Nay, Aristotle saith, Debtors wish
their creditors to have no being, wish
they were dead, so that they might
thereby be freed from their Debts.
VI. Some Debtors are so far in
Debt, that they owe much more
than they are worth, or are able to
pay, or make a compensation for.
BOOK IV.]
WICKED MEN DEBTORS.
795
METAPHOR.
PAEALLEL.
owed him ten thousand talents. And because he had nothing to pay, his lord commanded
him to be sold, and his wife, and children, and all that he had, and the debt to be paid.
The servant therefore fell down, and worshipped him, saying, lord refrain thine anger
towards me and I will pay thee all. Then the Lord of that servant had compassion, and
loosed him, and forgave him the debt. But the same servant went out, and found one of
his fellow- servants which owed him an hundred pence, and he laid his hands upon him,
and took him by the throat, saying, pay me that thou owest," &c., Matt, xviii. 24 28.
VII. An ill Debtor, that is very VII. So sinners who are notoriously guilty
far in debt, does not love to see nor before God, love not to meet with him, nor hear
meet his creditor, he will go some bye- of him. If God comes near them by the re-
way, or go much about, rather than proofs of his word, or by the checks of conscience,
come near him, or meet with him. or by the rebukes of the rod, how are they
startled ? As in the case of Felix, who, when he found that God had met with him by
Paul's preaching, "Who reasoned of righteousness, temperance, and judgment to come,"
it is said, " he trembled," Acts xxiv. 25. But mark his answer to the apostle ; was he
pleased with that doctrine ? Alas no, he could not bear it ; therefore cries out, " Go
thy way for this time, when I have a convenient season, I will call for thee."
VIII. A Debtor that is far in debt, VIII. So guilty sinners are afraid of the ser-
is oftentimes afraid of an arrest, and jeant, death ; if they perceive death is approach-
much perplexed and troubled in his ing, how troubled are they for fear of the prison
mind ; the thoughts of a prison being of utter darkness ? provided their consciences
grievous to him. be awake. See Sin a Debt.
METAPHOR.
I. A Debtor among Men, upon the
non-payment of his debts, is exposed but
to external punishment, suppose it
should be the highest punishment that
we read of in scripture or history;
we read under the law they were
bound to sell their children, yea,
themselves to become slaves or bond-
men ; it was a sore punishment to
have children sold for parent's debts,
Exod. xxi. 7, 2 Kings iv. 1. I have
read that Valentinian the emperor,
would have such put to death that
were not able to pay their debts ; but
especially that law mentioned by Mr.
Burges,* was the severest of all, that
provided that he who was in debt and
could not pay it, the creditors might
take him, and cause him to be cut
into as many pieces as they pleased.
II. A Debtor among Men may es-
cape an arrest, or fly from the hand
of justice; or if he be taken, death
will free him from all miseries, nay, if
lie dies in prison, Ms debt is paid.
DISPARITY.
I. But the ungodly and guilty sinner is ex-
posed to eternal punishment ; such who obtain
no forgiveness or pardon of sin, through the
atonement of the cross, of satisfaction made by
Jesus Christ, shall be cast into the lake of fire
and brimsome ; it is not wife nor children, fa-
ther or brother can make a compensation, or
keep them from the place of punishment ; " They
shall be tormented day and night ; they shall
drink of the wrath of God, which is poured out
without mixture, into the cup of his indigna-
tion, and they shall be tormented with fire and
brimstone in the presence of the holy angels,
and in the presence of the Lamb. And the
smoke of their torment ascended up for ever
and ever ; they have no rest day nor night,"
&c., Rev. xiv. 10, 11. " They shall be cast
into a furnace of fire, there shall be weeping
and gnashing of teeth," Matt. xiii. 50.
II. But it is impossible for sinners to escape
the wrath of God, who live and die in their sins,
death will come, there is no escaping the hands
of this grim serjeant ; and when they are thrown
into hell, that strong and fearful prison, they
shall by no means come out thence till they have
paid the uttermost farthing.
* Burges oil Justification, p. 130.
5 I 2
796; WICKED MEN COMPARED TO TABES. [BOOK IV..
INFERENCES.
I. How may this humble sinful mortals ? What little cause have any of the childre n
of men to boast of their riches ? Alas ! they are, whether they know it or not, excee d-
ingly in debt, they are worth nothing ; and whether they believe it or not, death will con-
vince them of it.
II. It may stir up the hearts of the godly to pity sinners, when you see poor prisoners
that are in prison for debt, crying out of the grates, bread, bread for the Lord's sake! how
ready are you to pity them ; but how more doleful is that cry of the rich glutton in hell
for a drop of water to cool his tongue, and none is given to him ?
III. It speaks much comfort to believers, who have through that redemption that is in
Christ, obtained the forgiveness of all their debts : Oh ! what a blessing, these things being
considered, is pardon of sin ! Let thy soul, with David, " Bless the Lord, and all that is
within thee, praise his holy name, who forgiveth all thine iniquities, who healeth all thy
diseases, who hath freed thee from thy sins and the punishment of them," Psal. ciii. 1, 2, 3.
WICKED MEN THE EOD OF GOD.
" O Assyrian, the Rod of mine anger," Isa. x. 15.
The ungodly, and bloody persecutors of the Lord's people, are called his hand, his rod,
and his sword. " Deliver my soul from the wicked, which is thy sword ; from men of
the world, which are thy hand, Lord," Psal. xvii. 13, 14.
PABALLEI/S.
I. A Man smites such as have offended him with his hand, and with a Eod or sword.
So God makes use of the wicked, as an instrument to chastise his children, when they
transgress his law, and grievously sin against him.
II. As a hand or Eod lays on harder or softer blows, according to the pleasure and pur-
pose of him that strikes. So God lets the wicked out upon his own people, to oppress and
afflict them as he sees good, either in a milder or more severe manner.
III. When a father hath chastised his children sufficiently, and thoroughly humbled
them; he sometimes casteth the Eod into the fire. So when God hath by the wicked, who
are his Eod, thoroughly humbled his people, and taken away their sin, he will throw the
wicked, their bloody persecutors, into the fire of his wrath. " For yet a very little while,
and the indignation shall cease, and mine anger in their destruction," Isa. x. 25.
WICKED MEN COMPAEED TO TABES.
" The Tares are the children of the wicked one," Matt. xiii. 38.
Tares 7.tZ,xi/t/x, quasi, wTst&viov, saith Varineus, quia amet triticum, illud ut umbra corpus
sequitur, imitatus, et simul arescit, ac si esset de tritici genere : i. e., because it loveth the
wheat, and imitates it, as the shadow imitateth the body, and groweth up with it, as if it
were of the same kind with the wheat. It should not, says one,* be translated Tares, but
evil seed. It is that which we call the deaf ears, that grow up with the good corn, and
cannot be discerned till the harvest, and then it proves naught ; for Tares and fitches are
soon discerned and plucked up, " The enemy sowed Tares," Matt. xiii. 25, i. e., corrupted.
Ungodly Men compared to Tares. Tares, saith a noted writer, is a sort of grain that
groweth in the eastern country ; therefore those that are called Tares amongst us, I
suppose, are not the Tares our Saviour alludes to.
* Leigh's Grit. Sacr.
BOOK IV.]
WICKED MEN COMPARED TO TABES.
797
METAPHOR.
PARALLEL.
I. Tares are a low and base sort I. So the children of the wicked one are a base
of grain, of little worth or esteem in and contemptible sort of people, in comparison of
comparison of wheat, and some other the children of God.
grain.
II. If Tares are sown amongst II. So the spiritual or metaphorical Tares, viz.
wheat, it is done by the hand of the children of Belial, that grow in the field of
an enemy, out of spite and ma- this world, were first sowed by the devil ; he is
lice, to the injury and loss of the that enemy who did it, i. e., he infused by his
owner of the field. spirit, through the corruptness of mortals, that
evil seed into their hearts, from whence these
Tares spring, out of spite and malice to God himself, whose is the field, and also out of
spite and malice to mankind.
III. So the ungodly, or children of the wicked
one, dwelling with or among the saints, hurt and
III. Tares growing among
wheat, do hurt and prejudice the
wheat, hindering its growth and greatly prejudice them, hindering their growth
flourishing. in grace and godliness. Saith David, " Woe is
me, that I sojourn in Mesech, that I dwell in the
tents of Kedar !" Psal. cxx. 5. It is a hard matter to keep our garments clean, and no
way to defile them, living in the midst of a wicked and ungodly generation. Who can
touch pitch, and not be defiled therewith ? The Israelites dwelling amongst the wicked
natives of the land of Canaan, it is said, " learned their works, and served their gods,"
Psal. cvi. 35, 36.
IV. Tares, as Wilson observes, IV. So hypocrites seem so like true and sincere
are so like wheat whilst they are in Christians, that for a while the one can hardly be
the blade, as hardly the one can be known from the other.
discerned from the other.
V. The man who had Tares V. So the Almighty, though there be many
sown among the wheat in his field hypocrites, heretics, and reprobates in the
whilst men slept, would not suffer his world, would not have magistrates or others to
servants to pluck them up, lest some pluck them up, for their errors or heresy only,
of the wheat should be plucked up that is, destroy them, or take them away by cor-
with them, but let them grow to- poral punishment and death, lest they pull up
gether until harvest, and then com- and destroy some of his precious saints with them,
inands the reapers to separate the instead of those children of the evil one ; but
one from the other, and the wheat to would have them live or grow together in the field
gather into his barn, but the Tares of the world until the harvest, that is, the end
to cast into the fire ; from whence it of the world. " The field is the world ; the good
appears, that those Tares were good seed are the children of the kingdom ; but the
for nothing, but fuel for the fire, &c. Tares, the children of the wicked one. The enemy
that sowed them is the devil, the harvest is the
end of the world, and the reapers are the angels. As therefore the Tares are gathered,
and burnt in the fire ; so shall it be in the end of the world : The Son of man shall send
forth his angels, to gather out of his kingdom all things that offend, and them that do ini-
quity : and shall cast them into the furnace of fire ; there shall be weeping and gnashing
of teeth/' Matt. xiii. 38 41.
INFERENCE S.
I. This may put every Christian upon the search and examination of their hearts, lest
instead of good wheat, they should at last prove evil Tares.
II. It also reproves those magistrates, who in a blind zeal persecute men for reli-
gion, and conscience sake, pretending they do it to destroy the Tares, viz., heretics, &c.,
whereas they know not but that those they persecute may be good and faithlul Christians.
Besides it is a work that belongs not to them ; God would have both, the one sort may be
very vile and imprudent heretics, schismatics, &c., to live together to the end of the world.
793
WICKED HEN COMPARED TO THORNS.
[BOOK rv;
WICKED MEN COMPARED TO CHAFF.
Tfte ungodly are not so, but are like the Chaff which the wind driveth away," Psal. i. 4.
But he will burn up the Chaff with unquenchable fire " Matt. iii. 12.
Wicked Men are compared to Chaff.
SIMILE.
I. CHAFF, before it is separated
from the wheat, cleaves close to it ;
and the wheat must be trod or
threshed, before the one can be se-
parated from the other.
JI. Chaff is of little worth or
value to the wheat : " What is the
Chaff to the wheat ?" Jer. xxiii. 28.
It is a low, mean, and contemptible
thing ; one bushel of Wheat is worth
many bushels of Chaff.
III. Chaff is light and airy; it
PARALLEL
I. So some wicked men, I mean hypocrites,
seem to cleave close to the saints, and to be
in perfect union or oneness with them : and the
godly must be trod upon, or threshed with the
flail of persecution, before they, as sacred wheat,
can he separated from the Chaff, viz., counterfeit
Christians.
II. So wicked Men and hypocrites are of little
worth and value in the sight of God ; he esteems
one true Christian worth thousands and ten thou-
sands of hypocrites : " I give Egypt for thy ran-
rom, Ethiopia and Sebafor thee. Since thou wert
precious in my sight, thou hast been honourable,"
&c., Isa. xliii. 3.
III. So the Wicked, whatever show they make
is no ponderous thing, and there- of religion and piety, they are light as Chaff : they
fore the wind carries it away with are not weighty, nor ponderous ; their lightness
a blast. . and levity is discovered by their words and be-
haviour ; and when the blast and tempest of
persecution comes, it drives them away from the seeming zeal and religion they pretend
to ; and at last, the wind of God's wrath will drive them into the lowest hell, there to be
-burned with unquenchable fire.
INFERENCE S .
THIS shows what a great differences there is between the godly and the ungodly : also
what the woeful condition of hypocrites is, and what will be their end.
WICKED MEN COMPARED TO THORNS.
" They shall be pricks in your eyes, and Thorns in your sides," &c., Numb, xxxiii. 55.
" But they shall be as snares and traps unto you, and scourges in your sides, and Thorns in
your eyes," Josh, xxiii. 13.
" As a lily among Thorns, Cant. ii. 2.
" For whilst they are f olden together as Thorns," &c., Nah. i. 10.
THORNS, as Glassius and others observe, in these places of holy scripture, signify wicked
mischievous men, Numb, xxxiii. 55.
SIMILE.
I. Thorns came in with the curse,
" Cursed is the ground for thy sake,
Thorns also and thistles shall it bring
forth unto thee," &c., Gen. iii. 17,
,Had not Adam sinned, we should not
have been troubled with Thorns.
II. A Thorn is no tender tree,
but contrariwise sturdy, hard,
knotty, - and full of knobs, and
PARALLEL.
I. So Wicked Men came in with the fall, and
as the fruit of the curse. Had not Adam
sinned, the world had never been troubled with
these briers and thorns ; but ever since the curse,
for Adam's sin, the world has been full of these
Thorns.
II. " So the Wicked, these sons of Belial, Be-
legnol, without yoke, that is, such as will not
come under the yoke of obedience; or Belt
BOOK IV.J WICKED. MEN COMPAKED TO MOUNTAINS. 799
SIMILE. PARALLEL.
pricks, dangerous to meddle, or Gnalah, not ascending, because tlieir males pros-
have to do with. pered not." Those Thorns, Wicked Men, are
hard hearted, knotty conditioned, full of pricking
and stinging words and works, 2 Sam. xxiii. 6. What can he expect that meddles with
a Thorn or brier, but to be scratched, pricked, and wounded in his so doing ? So that
Man that has to do with some Wicked Men, shall be scratched or pricked in his good
name and estate, one way or other.
III. Thorns are trees of little III. So Wicked Men, are of little worth and
worth, low and base things, hurt- value in God's sight; they are of a base spirit and
ful to fields, gardens, and vine- principle, lovers of pleasure more than lovers of
yards, &c. God, preferring earth above heaven : " The heart
of the wicked is little worth," Prov. x. 20. And
as they are unprofitable, and little worth in themselves ; so they are offensive and pre-
judicial to God's garden ; they hinder the growth ef the saints as much as in them lies,
wounding the lily that groweth amongst them. See Lily among Thorns.
IV. Thorns nevertheless do serve IV. So some of these wicked ones God now
sometimes to make a hedge to keep and then makes use of to be a hedge to his peo-
out wild beasts from breaking into pie, to keep out a more bloody and cruel adver-
a field or vineyard. sary : " The earth helped the woman," Kev.xii. 16.
that is, Wicked Men, Men of the earth, stood up
for, and sided in with the Church and people of God, and so proved as a wall of defence
or hedge to them. Besides, God makes use of them sometimes as a hedge to stop his
people in their evil courses, by suffering these sons of Belial to afflict them : " I will hedge
up her way -with Thorns," Hos. ii. 6.
V. Thorns and briars, when V. So the Wicked and ungodly, when they are
they are grown to any height, are grown to a great height of wickedness, provoking
oft-times by the owner cut down, God against themselves, are cut down and cast into
and cast into the the fire. hell, " That which beareth briers and thorns is near
unto cursing, whose end is to be burnt," Heb. vi. 8.
VI. Thorns and briars are not VI. So the Wicked are not able to stand before
able to stand before a devouring the dreadful and angry God, " For while they be
and consuming fire. folded together as Thorns, and whilst they are
drunken as drunkards, they shall be destroyed as
stubble fully dry," Nah. i. 10. " Who would, saith God, sec the briers and Thorns
against me in battle ? I would go through them, I would burn them together," Isa. xxvii. 4.
INFERENCES.
I. Is it not a strange and marvellous thing, that God's people are no more scratched
and pricked with these troublesome Thorns, considering what a multitude of them are
amongst us ? .
" II. It may caution all true Christians, how they meddle with these pricking Thorns.
III. It shows the folly of the Wicked, who strive with the Almighty, and set them-
selves in battle against him who is a consuming fire, and they but Thorns and briars, or
like stubble fully dry.
WICKED MEN COMPABED TO MOUNTAINS.
" Thou shall thresh the Mountains, and beat them small, &c., Isa. xli. 15.
" Upon all high Mountains, that are lifted wp" &c., Isa. ii. 14.
" Who art thou, O great Mountain ?" &c., Zech. iv. 7.
PARALLELS.
I. MOUNTAINS are high and lifted up, and seem to have the pre-eminence : so the
wicked princes and potentates of the earth are high in power, and seem to be lifted up in
pride and arrogancy, and to have pre-eminence over the righteous.
II. Mountains are hard to be removed out of their places : so the wicked, having
taken such root in sin, &c., it it very hard and difficult to remove them and make
800 WICKED MEN COMPARED TO THE SEA. [BOOK IV.
them become plain. This was, it is true, one great design of the ministry of John Baptist;
" Every valley shall he filled, and every Mountain and hill shall be brought low," &c.,
Luke iii. 5. But this work is not done upon the spirits of Wicked Men, but' by the
mighty power of God.
III. Mountains and hills are commonly barren and unprofitable ground : so the Wicked,
who are lifted up in pride and arrogancy, &c., are spiritually a barren, useless, and un-
profitable sort of Men.
IV. Mountains were accounted places of defence, whither Men used to used to fly in
time of clanger, though in many times they failed them : so Men oft-times fly to the lofty
enemies of God, oppressing, tyrannical powers of the earth, to secure themselves from,
approaching dangers ; but in vain, alas, is salvation looked for from these Mountains and
hills in the day of God's anger.
INFEBENCES.
In this saints have cause to rejoice ; God hath promised to throw down all the hills
and Mountains of the earth ; that are lifted up : " Who art thou, great Mountain !
Before Zerubbabel thou shalt become a plain," Zech. iv. 7.
WICKED MEN COMPARED TO THE TROUBLED SEA.
" But the Wicked are like the troubled Sea, &c., Isa. Ivii. 20.
" The Sea is come up upon Babylon, with the multitude of the waves thereof," Chaldee, the
king, with his numerous hosts, in plenty like the Sea, is come up against Babylon" &c.,
Jer.li.42.
Note. The Wicked are compared to the Troubled Sea, and to many waters, &c.
I. The Sea is a great convention, as one words it, or a multitude of waters ; " The
gathering together of the waters called He Seas," Gen. i. 10; so the Wicked are a
multitude of people.
II. The Sea sometimes swells, roars, and rises very high, threatening the earth as if
it would swallow it up immediately : so the mighty concourse of the wicked and ty-
rannical powers of the earth, many tunes swell in pride and arrogancy, and make a fear-
ful noise, as if they would in a moment swallow up the Lord's people.
III. The Sea hath its bounds set by the Almighty : "He shall shut up the Sea with
doors, &c., and hath said, Hitherto shait thou come, and no further ; and here shall thy
proud waves be stayed," Job xxxviii. 8, 11. So the Lord sets bounds to the wrath and
rage of the ungodly ; no creatures can go further than God permits them. As he that
made the Sea, can master it ; so he can soon put a stop and curb to the proudest op-
pressor and persecutor in the world. Let Men be as angry as they will, let them
be as stormy as the boisterous Seas ; yet the Lord hath said, " Hitherto shall ye come,
and no further." " He stilleth the noise of the Seas, the noise of the waves, and the tu-
mults of the people," Psal. Ixv. 7. Nay, the devil himself is like a Sea shut up, he can-
not do what he would, he hath bounds set him, &c.
IV. The Sea at God's command is still ; " The wind and Seas obey him :" so with one
word speaking, as it were, he can quiet the Wicked, and make them silent in darkness ;
he can make this Sea and frightful storm a calm, and cause the proud waves to be still,
Psal. cvii. 29.
V. The Sea produces or brings forth many strange monsters : so the multitudes of
the Wicked, this metaphorical Sea, hath brought forth many a vile and strange monster.
See Dan. vii. 3, " And four great beasts came up from the Sea, diverse one from the
other ; and the first was like a lion, and had eagle's wings," &c. These four beasts
signified the four monarchies of the earth : what a monster the fourth hath been, all
the world hath had full experience of, that had great iron teeth, &c. What devils incar-
nate were many of the Roman emperors, particularly Nero, who ripped up the belly of
his own mother ! &c. And what a monster hath the little horn been, I meanthe Papal
power ! What a mighty mass of innocent blood hath the beast and whore devoured ! &c.
BOOK IV.] WICKED MEN DEAD IN SIN. 801
VI. The sea is very restless, it ebbs and flows, and seems to be continually troubled :
so tbe ungodly are always restless in their spirits, like wicked Haman, they never cease
plotting against the just. Though they have great power, riches, and honour, yet because
God's Mordecais will not bow down their souls for them to go over, all seems as nothing
to them ; they have riches, much gold and silver, but not satisfied ; they enjoy all the de-
lights and pleasures the world can afford them, but yet are like the troubled Sea : Many
times also their consciences sorely disquiet them. What rest soever they may have, yet
certainly they are continually void of the true peace of God, and in this sense " There is
no peace to the Wicked," &c., Isa. Ivii. 21.
VII. The Sea continually casteth forth mire and dirt : so the ungodly never cease
casting forth their abominable wickedness.
INFERENCES.
I. Let not the saints fear the ungodly : what though they swell and roar : God hath set
bounds to them : " The wrath of man shall praise thee, and the remainder of wrath shalt
thou restrain," Psal. Ixxvi. 10. No more wrath of man shall be let out, no higher shall
these Seas swell, than shall tend to the glory of God ; the over-plus, that wrath that would
indeed prove hurtful to the godly, and to the dishonour of the Almighty, the Lord will restrain.
II. Pray hard, that God would keep the doors and bars of these troublesome Seas fast,
and prevent the danger. " I will yet for this be enquired of by the house of Israel to do
it for them," Ezek. xxxvi. 37.
1. Pray, that God will keep the Sea of man's wrath within its limited bounds.
2. Pray, that God would not suffer Satan to break forth too furiously upon us. If
God did not set bounds to him, no man could live quiet one hour.
3. Pray, that God would set bounds to the Sea of profaneness.
4. And also that he would set bounds, and drive back the Sea ef error and false doc-
trine, &c.
III. This shows the woeful condition of ungodly men : they have no peace, true peace,
whilst they live, and be sure shall have none at death. Peace is the portion only of the
Lord's people : " Great peace have all they that love thy law," &c., Psal. cxix. 165. "My
peace I give unto you," John xiv. 27.
WICKED MEN DEAD IN SIN.
" The hour is coming, and now is, when the dead shall hear the voice of the Son of God,*and
they that hear shall live" John v. 25.
'" And you hath he quickened, who were dead in trespasses and Sins," &c. Eph. ii. 1.
Unconverted men are Dead, spiritually Dead, they are as Dead men. Life is opposed
to Death, which is either the privation of natural life, because of the separation of the soul
from the body ; or the privation of spiritual and heavenly life, because of the separation of
the soul from God through Sin. And this is really true, in both respects, in a proper
sense : yet we shall open the state of men Dead in Sin, by comparing this death with na-
tural death, between which in some things there is a good parallel, and to which, in the
judgment of divers worthy men, the Spirit of God doth allude, &c.
PARALLELS.
I. A Dead man, one that is really Dead, is under a total privation of life ; there is no
life in him : so man by sin is totally under the privation of the spiritual life of God. Now
the life of God consisteth in a principle of grace, which is called a seed! " The seed," speak-
ing of a man quickened, " remains in him," 1 John iii. 9. This seed, or divine principle, is
unto the soul, as the soul is to the body : but there is no soul, or seed of -grace, no principle of
spiritual life in an unregenerate man ; and therefore really and truly Dead in a spiritual
sense, as the body is Dead when the soul is separated from it. If there be any true and
real spiritual life in an unconverted man, how can he be said to be Dead ? for where there
is not a total privation of natural life, a man cannot be said to be Dead naturally.
II, Dead, " the Dead shall hear," &c, This imports, man was once alive, spiritually
5 K-,
802 WICKED MEN DEAD IN SIN. [BOOK IV.
alive, considering the subject of whom our Saviour speaks. Man before his fall, or the
entrance of sin, was alive; death was threatened upon Adam's eating of the forbidden
fruit : "In the day thou eatest thereof thou shalt surely die." The deprivation of the spi-
ritual life of the soul, as well as the life of the body, was in the sanction of that
law, " Thou shalt die the death." What life soever Adam had before he fell he lost it by
his transgression; and in that very day he eat, he suffered a deprivation of the light of
God's countenance and spiritual life of God in his soul. He lost that supernatural power
of acting towards God spiritually, or Image of God that was in him ; so that it was im-
possible for him to live any more to God, until quickened by a new principle of spiritual
life. And hence unregenerate men are said to be Dead, &c.
III. A man that is Dead cannot move, act, or speak; all natural motions utterly
cease ; that is the effect of death : So unconverted men have lost all spiritual vital acts,
that is, all acts and duties of holy obedience, acceptable unto God. There is in them a
total defect and want of power for any such acts whatsoever, or else they are not Dead,
cannot be said to be Dead; for when the soul departs, it leaves the body incapable of any
kind of activity. All the natural power the body had, by means of the soul's union with
it, is gone, upon the separation of the one from the other : so death falling upon the soul,
or suffering a privation of the image of God, or spiritual life it had, all its internal power
to act or live to God is gone, "The carnal mind" being expressly said to be "enmity
against God," Rom. viii. 7. " An evil tree cannot bring forth good fruit." In short, there
is in all wicked men, a disability or impotency unto all spiritual things, to be performed in
a spiritual manner ; and that it is impossible for them to act and do in a way acceptable to
God, till quickened by the Holy Ghost.
IV. A Dead man is an unlovely object to look on : for it is life that puts a beauty and
glory upon the body : so an unregenerate man is an unlovely object. It is grace only, or
that supernatural principle of spiritual life, that confers beauty upon the inward man, or
renders the soul amiable in God's sight.
. V. A Dead man is void of all sense, he sees not, feels not, hears not : if you cast fire
in his face, it is all one to him ; or if you run a sword into his heart, he will not complain ;
lay mountains of lead upon him, he feels them not, &c., so those who are Dead in Sin, are
senseless souls. Though the anger of God is kindled against them, and his wrath burns
never so hot, they regard it not : nay, though you throw as it were hell fire into their very
faces, yet they fear it not ; though there are upon them mountains of Sin, and horrid guilt,
yet they feel them not.
VI. A Dead Man cannot be raised to life again, without the mighty power of God : so
the Dead in Sin cannot be raised to life, without the mighty power of God's Spirit. Christ,
who raised dead Lazarus out of the grave, must quicken such who are dead in Sins and
trespasses. The Ephesians are said to "believe according to the working of God's mighty
power, which he wrought in Christ, when he raised him from the dead," Eph i. 19, 20,
VII. A Dead man is loathsome, and fit for nothing but to be put under ground, or
buried out of sight : so the wicked are loathsome in God's sight, and unless the sooner
quickened, they will be good for nothing but to be cast into hell ; some Wicked Men are
fit to be buried, or thrown into that grave.
Object. It is by so:ne objected, that there is a wide difference between death natural
aad spiritual : in death natural, the soul itself is utterly removed and taken away from
the body, but in death spiritual it continues : A man is still, notwithstanding this spiritual
death, endowed with an understanding, will, and affections, by which these men are en-
abled to perform their duties to God.
Answ. 1. In life spiritual, the soul is unto the principle of it, as the body
is unto the soul in life natural : for in life natural, the soul is the quickening principle,
and the body is the principle quickened ; when the soul departs, it leaves the body
with all its own natural properties, but utterly deprived of them which it had by vir-
tue of its union with the soul: so in life spiritual, the soul is not, in and by its es-
sential properties, the quickening principle of it, but it is the principle that is quicken-
ed : and when the quickening principle of spiritual life departs, it leaves the soul
with all its natural properties entire as to their essence, though mortally corrupted,
which is equivalent with death natural: but of all the power and abilities, which it
had by virtue of its union with a quickening principle of spiritual life, it is de-
prived. And to deny there is such a quickening principle of life spiritual, super-
BOOK IV.] WICKED MEN BLIND. 803
added unto us by the grace of God, distinct and separate from the natural faculties of the
soul, is upon the matter to renounce the whole Gospel ; it is all one as to deny, that Adam
was created in the image of God, which he lost ; or that sinners are spiritually dead in
sins and trespasses, and that we are renewed into the image of God by Jesus Christ.
2. Whatsoever the soul acts in spiritual things by its understanding, will, affections, &c.
as deprived of, or not quickened by this principle of spiritual life, it doth it naturally, not
spiritually, &c.
DISPARITY.
A Man naturally Dead is altogether incapable to make any opposition against the su-
pernatural power of God, put forth in order to quicken him, or raise him to life, he can no
way, directly or indirectly oppose it. But a Man who is dead, spiritually Dead ha Sin,
when God in a gracious way comes to use means to quicken him, or raise him to a state
of life, he makes opposition, nay, and doth greatly resist and strive against the good mo-
tions of the Spirit, and working of God, in order to his vivification. So that the power
of God is more manifestly seen in the quickening of one spiritually Dead, than in quick-
ening one dead naturally.
INFERENCES.
I. From hence we may perceive the evil and destructive nature .of Sin. It is spiritually
the death and ruin of the soul, and will, without the infinite mercy of God. destroy it for
ever.
II. It shows also particularly, what the nature of Adam's Sin was, and what it did in-
cur upon his posterity, viz., not only natural death, but spiritual death likewise.
III. It sets forth the riches of God's grace in the second Adam, that quickening Spirit,
in raising poor Dead souls to life again.
IV. Here is much comfort for all sincere Christians, who are raised from death to life
by Christ, in that there is so great a difference between the state of Adam in innocency,
and our standing in Christ, viz., the principle of life in Adam was wholly and entirely in
himself. It was the effect of God's good will and power, it is true, but it was left to
grow on no other root but what was in Man himself; it was wholly implanted in his na-
ture, and therein did its spring lie. But in the life whereunto we are renewed by Christ
Jesus, the fountain and principle of it is not in ourselves, but in him, as a common root or
head. " He is our life." " Because I live, ye shall live also." He is the spring and
fountain of it. He by covenant also undertook to maintain life in us ; he doth renew and
increase this life in us, so that it is impossible that we should spiritually die for ever.
V. A Man also from hence may easily perceive, whether he be made alive, or quickened
by the Spirit or no. (1.) A Man that hath life in him, breathes. So he that is spiritually
alive, breathes forth his soul in fervent desires to God. Prayer, as soine have observed,
being the breath of the new creature. Hence God, when he would convince Ananias that
Saul was regenerated, said, "Behold, he prayeth." (2.) There is in him heat, spiritual
heat and zeal God- ward. (3.) He hath his spiritual senses; he can see, feel, hear, &c.
(4.) It is a full evidence a Man is alive, when he rises up, and walks. So a spiritual
Man rises up, and walks in newness of life. (5.) A Man quickened hath his beauty re-
stored again. So a Man spiritually quickened, hath the image of God restored ; he is
holy, heavenly, &c.
*
WICKED MEN BLIND.
" Can the Blind lead the Blind ?" &c., Luke vi. 39.
" Thou Blind Pharisee," &c., Matt, xxiii. 26.
" Miserable, poor, and Blind," &c., Rev. iii. 17.
An unconverted Man, or Man in his natural state, is Blind.
PARALLELS.
I. Some Men are born Blind. All mankind spiritually may be said to be born Blind ;
for as they are under a privation of life, it follows they are Blind, that is, their understand-
ing is darkened.
5x2
804 WICKED MEN COMPARED TO MAD MEN. [BOOK IV.
II. Some Men are Blind casually, either by age, or some accident. Adam before his
fall, could see, originally Man's eye-sight was good, but sin hath put his eyes out.
III. Blind Men hare not the comfortable benefit of the sun : so Wicked Men receive
not the heavenly and sweet benefit of the Sun of Righteousness.
Though the sun shines never so bright, a Blind Man is never the better for it, unless
his eyes were opened. So though the Gospel be preached never so powerfully, yet wicket!
Men see not, nor can they, till the eyes of their understanding are enlightened.
IV. Blind Mert stumble, and know not many times at what they, stumble ; they also
are in great danger, without a sure guide. So Wicked Men know not what they stumble
at ; they stumble at God himself, and at Christ, when they stumble at his truth, and his
people. They know not whither they go, nor the dreadful danger they are in; they
think they are in the right way to heaven, and yet are in the broad way to hell ; they are
led oft-times by those who are as' 1 blind as themselves : " And if the Blind lead the Blind,
they will both fall into the ditch."
V. Some Men's natural Blindness hath been by the just judgment of God upon them,
for their sin. So God in a way of judgment Blinds the eyes of some Men, after common
illuminations. He is said to Blind their eyes, and harden their hearts, that is, he denies
them his grace, and withdraws those common influences of it from them, suffering Satan to.
take full power of them, leaving them to their own hearts' lusts, and so consequently to
final impenitency, Isa. xliv. 18, Rom. xi. 8.
s
DISPARITY.
I. Men who are naturally Blind, would gladly see ; they lament nothing more than
the loss of their eye -sight. But Wicked Men are willingly Blind, they love darkness
rather than light, and refuse the means God is pleased to afford them, in order to the
opening their eyes.
II. Men who are naturally Blind, do gladly accept of a faithful and sure guide. But
Wicked Men, who are spiritually Blind, refuse that guide God directs them to, viz., his
holy Word ; they are neither thankful to God, nor good Men, for any help afforded them ;
nay, they vilify such as would take them by the hand to save them out of the pit of eternal
misery. There is no blindness like spiritual Blindness. Call upon wicked Men, and en-
treat them never so often and earnestly, pray do not go that way, take heed, Man, take
heed ! there is a pit before you ; alas ! you are going into the lion's den, nay, worse, into
everlasting fire, to death and hell. Yet these Blind wretches will go on, live or die, sink
or swim, all is one. No advice or warning will be received.
WICKED MEN COMPARED TO MAD MEN.
" Yea also the heart of the sons of men is full of evil, and Madness is in their hearts whilst
they live" &c., Eccles. ix. 8.
" When he came to himself, he said, how many hired servants of my father have I/read
enough, and to spare" &c., Luke xv. 17.
WICKED Men are set forth in the scripture as Men out of their wits, Men distracted,
Mad Men. And truly the choice they make, their actions, and behaviour show, as if
they were indeed beside themselves ; they are really void of right reason, or Men that
have lost their spiritual understanding.
PARALLELS.
I. A Mad Man is one that is deprived of his natural reason, a beast as it were, in the
shape of a Man. So all the ungodly of the earth have lost their spiritual reason, they are
Men of no understanding, and more fitly may be said to be beasts in the form or shape of
Men, than such as have lost their human reason.
II. Some Mad Men are desperate, and very mischievous, care not what hurt they
do. O how desperate are Wicked Men! How will they swear, curse, and blaspheme
BOOK IV.] WICKED MEN COMPARED TO DOGS; 805
the holy name of God, and dare God to damn them ; and for mischief, they delight in
nothing more, spoiling and utterly destroying their innocent neighbours.
III. Mad Men are usually bound, lest they should proceed too far in their mischievous
ways : so God chains up, or puts, wicked Men into bonds, limits their power, lest they
should go too far in their cruel and mischievous designs against his people.
IV. Mad Men are usually committed to prison : so Wicked Men are under the cursed
bondage and slavery of Satan, who takes them captive at his will.
V. A Mad Man will even spit in the face of his dearest friend, who with much
affection seeks his good : so Wicked Men do as it were spit in the very faces of God's
faithful ministers, who in bowels of tender love and compassion seek their good ;
and is this any marvel, when they in a base manner spit in the face of Christ himself?
VI. Mad Men refuse clothes, and will go naked : so Wicked Men refuse spiritually to
be clothed with the robe of Christ's righteousness ; they will go naked in God's sight, or
have nothing to cover them but the rags of their own righteousness.
There are many other properties in Mad people, which may aptly be applied to un-
godly men ; but because divers of them agree likewise with the characters of fools or
idiots, we shall refer you to that concerning fools, &c.
INFERENCES.
No marvel if God's people meet with so much trouble in this world, and are exposed to
so many dangers by the Wicked : alas ! they are mad : let us take the less notice of what
they do to us ; they are out of their right minds, distracted, &c. What a Mad world
is this ! How few are there that come to themselves ! Most Men and woman are Mad.
WICKED MEN COMPARED TO DOGS.
" Give not that which is holy to Dogs" Matt. vii. 6.
" It is not meet to take the childrens" bread, and give it to Dogs" Matt. xv. 26.
" Beware of Dogs," Phil. iii. 2.
" Without are Dogs" Eev. xxii. 15.
A Dog is called in Hebrew, Ketab and Lamas, according to Munster ; in Chaldee
Kalba ; in Arabic, Kelbe ; in Persian and Saracen, Kep or Kolph ; the Grecians, Kuon ;
the Latins, Canis, &c.
In these, and divers other places of holy scripture, Wicked Men are compared to Dogs.
METAPHOR. . PARALLEL.
I. There are divers sorts of I. So there are divers sorts of Wicked Men,
Dogs, who differ very much in their and they differ exceedingly in their nature and
nature and disposition, some being qualities ; some are naturally of a mild and gen-
gentle, and others more curst and tie disposition, others very fierce, passionate, and
snarling ; yet all are but Dogs. peevish ; yet all ungodly, and metaphorically
no better than Dogs.
II. Dogs, are base, ignoble, sor- H. So Wicked Men generally are vile, ignoble,
did, and impudent creatures, very vile and impudent persons, though some more shame-
and beastly. less than others, God having given them up to
vile affections, to commit all uncleanness with
greediness. See what account the holy Apostle gives of some of the Gentiles ; " Who
changed the truth of God into a lie, and worshipped and served the creature more than
the Creator, &c. For which cause God left them to themselves, so that their women
did change the natural use into that which is against nature : and likewise the Men,
leaving the natural use' of the women, burned in their lusts one towards another, Men
with Men working that which is unseemly, and receiving in themselves that recompence
of their error which was meet," Kom. i. 25 27.
HI. Dogs are not only filthy and III. So wicked Men are not only vile and filthy,
unclean creatures, but also foolish ; but also foolish, as is fully opened under another
806 . WICKED MEN COMPABED TO DOGS. [BOOK: IV.
METAPHOR. PABALLEL.
for some of them will, as Naturalists head. They, like Dogs, hark and snarl at the
observe, hark at the moon: and also light of God's Word, from whence so great be-
when a stone, or other thing is cast nefit arises to poor mortals. Like ravenous curs,
at them, they will follow the stone, they bark at the heavenly doctrine, and its faith-
and neglect the hand that throws it. ful ministers, whom they reproach with impu-
dent scandals, and whose utter extirpation they
study. And also when they are under affliction, they take notice of secondary causes, but
never regard the hand of God in them, according to the saying of the poet,
ArripUnt lapidem catulus, morsuq ; fatigat,
Nee percussori mutua damnafacit.
Sic plerique sinunt vexos elabier hostes,
fit quos nulla gmvant noxia, dente pecunt.
IV. Some Dogs have a fierce, IV. So some wicked Men have a very angry
angiy, and churlish look, enough to and furious countenance ; they look frowningly
frighten timorous persons ; and not upon the Lord's people, like as did Nebuchad-
only so, hut grin, bark, and snarl at nezzar upon Shadrach, Meshach, and Abediiego,
such as come near them, who design who, it is said, was full of fury, and the form
to do them no hurt. of his countenance was changed against them,
when he saw they refused to worship his god,
and to fall clown before the golden image he had set up : and not only so, but they grin,
and gnash their teeth at them, like envious curs : " The wicked plotteth against the
just, and gnasheth upon him with his teeth," Psal. xxxvii. 12. And thus did the un-
godly Jews carry it to blessed Stephen ; it is said, " They were cut to the heart, and they
gnashed on him with their teeth," Acts vii. 54. Yet what hurt did any of these servants
of God do, or design to do to these sons of Belial ?
V. Dogs will not only grin and V. So some wicked Men do not only gnash then:
snarl, hut also bite ; nay, not only teeth, threaten, and grin at their godly neigh-
bite, but bite mortally, and tear in hours, but also will, and oftentimes do fall upon
pieces such as offend them, who are them with all the revengeful rage and malice
not able to deliver themselves from imaginable, to the wounding, cutting, or tearing
their rage and cruelty. There are of them in pieces. How many thousands of
some Dogs that are called blood-hounds, precious saints and children of God have the
and some others may fitly be so called. wicked Papists, and others in many ages of the
church, destroyed, like hungry and enraged
monsters ? If ever there were any Men in the
world, that justly deserved that ignominious name of Blood-hounds, devouring and mali-
cious Dogs, sure some of the Komish church may be so called ; for they have showed
themselves rather monsters than men, yea, even devils in the shape of men, as an eminent
writer well observes.
VI. There are some Dogs who VI. So some Wicked Men will not threaten, nor
will not bark and grin as others grin at the godly, like others ; and yet in a sly
do, and yet in a sly and secret man- and secret manner contrive their rum ; and with
ner will bite and tear such as they all their might would destroy them, and yet make
come at, which are looked upon as no noise of it ; wound them, but not let them
the most dangerous. know who doeth it.
VII. Some Dogs on the other VII. So some wicked Men, contrary to the
hand will bark, and make a great nature and disposition of others, will give out
noise, and seldom or never bite or angry and threatening words, as if they would do
hurt any body. this and that, when they never intend to do what
they say, nor will they cruelly injure anybody.
VIII. Dogs must not have that VIII. So wicked Men ought not to partake of
which is holy: " Give not that which holy things ; holy things belong to holy persons,
is holy to Dogs." they ought not to eat the children's bread, to be
admitted to the sacrament, &c.
IX. Some Dogs are so fierce, IX. So some wicked Men are so cruel and mer-
cruel and unruly, that they are ciless, that God chains them up, i. e., he restrains
BOOK IV.] WICKED MEN COMPARED TO BOGS. 807
METAPHOK. PABALIEL.
forced to be tied or chained up, them from offering that wrong and violence to
for otherwise they would do very his people, which is in their hearts to do. And
geat mischief : and moreover, finally to prevent their doing of further mischief
to prevent further danger feared, God doth as it were break their teeth, that is,
their teeth are sometimes broken destroy their power, or put them out of a capa-
out. city of doing hurt. Hence David saith, " Arise,
Lord, and save me, my God ; for thou hast
smitten all mine enemies upon the cheek-bone ; thou hast broken the teeth of the ungodly,"
Psal. iii. 7.
X. Some Dogs are made use of X. So some Wicked Men, the devil, that cun-
by the huntsman, to observe and ning hunter, makes use of, to observe and mark
mark bis prey, that he may seize the godly and upright in the land ; they are em-
upon it the more readily ; and those ployed to inform against them, and to discover
are called setting-dogs. their holy assemblies, in times of persecution, that
others may the better seize upon them.
XI. Some Dogs will not only XI. So some Wicked Men will not only wrong,
fall upon mankind, but also snarl, and seek the ruin of the faithful and sincere peo^
bite, and tare in pieces divers other pie of God ; but when any of their own tribe, I
beasts, though as savage and de- mean, ungodly and brutish ones, do offend them,
vouring as themselves. stand in their way, or cross them in their designs,
they will tall upon them, to their utter ruin also.
Babylon hath not only spoiled God's people, and offered violence to heaven, but hath been
a plague and curse to the earth, yea, destroyed the earth, Kev. xi. 18.' How have the
Egyptians destroyed the Egyptians ! viz., one ungodly people destroyed another, as vile
and cruel as themselves.
XII. Dogs are a greedy, crav- XII. So many Wicked Men, and particularly
ing and unsatisfied sort of creatures ; false teachers, are such a craving, covetous, and
they never .know when they have unsatisfied generation, some of them, they can-
enough, not be contented with a benefice of a hundred
per annum, no nor with two, three, or five hun-
dred ; nay, a thousand will not satisfy some of them : and therefore they are justly
called by the holy prophet, " Greedy dogs, that can never have enough, shepherds that
cannot understand ; they look to their own way, every one for his gain from his quarter,"
Isa. Ivi. 11.
XII. Dogs are not only a greedy XIII. So some Wicked Men are not only greedy
and an unsatisfied sort of crea- and unsatisfied, but having glutted themselves,
tares, but oft-times vomiting up and filled their sensual appetites, they are con-
what they have eaten, they return strained sometimes to vomit it up ; as is said of
to it, and lick it up again. Prov. such, "He hath eaten down riches, and he shall vo-
xxvi. 11. m it them up again," Job xx. 25. Nay, so like
unto Dogs are many of them, that if at any time
they vomit up, by seeming repentance, what they have greedily and sinfully taken, they
will return to it, and lick it up again ; of such the apostle speaks, " He is returned to his
own vomit," &c., 2 Pet. ii. 22.
XIV. Some Dogs run mad, and XIV. So Wicked Men, being left to themselves,
are so much the more dangerous and do abound so in their wickedness, that they run
hurtful, of whom all people labour to as it were inad in sin, care not what mischief
beware. they do to themselves or others ; of whom all sober
and well minded people ought to beware : " Beware
of Dogs," Phil. iii. 2. See Wicked Men compared to Mad Men.
XV. Dogs live an idle and lazy XV. So Wicked Men generally lead an idle
sort of life : and hence the proverb and lazy life, as is opened under the metaphor
is concerning a lazy person, he hath Sluggard. They care not to encounter with dif-
a Dog's life, viz., hunger and ease, ficulties for the good of their sonls, how indus-
trious soever they are about the things of the
world. They labour not for the meat that en-
dureth to eternal life, will not take pains for that which is bread, but. are contented with
bones, as it were, the crumbs of earthly comforts, John vi. 27, Isa. lv. 1, 2. So that
S08 WICKED MEN COMPARED TO BULLS. [BOOK IV.
METAPHOR. PAEALLEL.
they have but ease and quite here, they content themselves with the children's leavings.
And though their consciences many times, like a hungry stomach, puts them to pain ; yet
they are not convinced of the necessity of a Christ, but go on in their own careless and
wicked courses, never eating of that which is truly good. .
XVI. Dogs are commonly shut XVI. So Wicked Men are shut out of the
.out of doors, and not suffered to be Church, and shall not be suffered to abide in the
amongst the children. New Jerusalem, among the saints : " Without are
Dogs," &c., Rev. xxii. 15.
METAPHOR. . DISPARITY.
I. SOME Dogs are said to be I. BUT some Wicked Men are so unfaithful,
more faithful than servants, watch- that instead of giving the least notice of any ap-
ing in the night, and oft-times giving proaching danger, to their godly neighbonrs, that
notice, by their barking, of thieves live quietly and securely, by them, they will ra-
or strangers, that may approach the ther conceal it: and so far are they from pre-
house, when the family are asleep. venting danger, that they will encourage, and
join with any, let them be never so wickedly in-
a clined or designed to do mischief ; as it is said of them, " When thou sawest a thief, thou
consentedst with him, and hast been partaker with adulterers," Psal. 1. 18.
II. Some Dogs are very loving, II. But some Wicked Men regard neither su-
and show great regard to their periors nor inferiors ; nay, so far are they from
masters, and seem to delight in their natural love to such as are their masters, if godly,
company, and will not do any injury that many of them despise not only father and
to any of the family. mother, brother and sister, but their own wives
and children, if there is but the least appearance
of God in them ; nay, they love not any that are not as ungodly and Wicked as them-
selves, but to do them all the injury they can.
III. Some Dogs will not only III. But some Wicked Men do design the
not fly upon sheep or lambs to hurt greatest hurt imaginable to the sheep and lambs
them, &c., but will sometimes fetch of Christ, nay, much worse than Dogs ; for instead
in that which strayeth from the rest, of guiding them into Christ's sheepfold, or keeping
and assist the shepherd to bring them within the bounds of his pastures, they drive
them to the fold, and keep them them out, and not suffer them, if possible, to feed
within the bounds of their own pas- in the green meadows of Gospel-truth, but would
ture. utterly destroy them, were it not for the care of
Jesus Christ, who is the great Shepherd and Bishop
of their souls, John x. 14, 1 Pet. ii. 25.
INFERENCES.
I. It shows to what a dreadful degree Men are degenerated, from what they were in
their first make.
II. It shows how hateful and loathsome sin is to God, that the Spirit in the Word
should compare Wicked Men, persecuting Men, such as worry and destroy his people, unto
Dogs.
III. It shows the greatness of God's power and love to his people, to preserve them
in the midst of such beasts of prey, as lions, wolves, Dogs, &c.
IV. It speaks great comfort to those that are truly godly ; for though the Wicked
do often gnash their teeth at them, yet God hath broken their teeth, they cannot bite as
they would.
WICKED MEN COMPARED TO BULLS.
" Many Bulls compassed me about, strong Bulls of Bashan" Psal. xxii. 12.
THE Hebrews call the Bull Tor, or Taur ; which the Caldee call AUr, for a strong
ox; the Grecians, Tauros ; the Latins, Taurus; the Italians Tauro ; the French,
Taureais; the Germans, ein Steir, ein Unuchersteir das Uncher, ein Mummelsteir, ein
BOOK IV.]
WICKED MEN COMPARED TO BULLS.
809
Hac/en, and ein Bollen ; the Illyrians, vul, and Juneez. By all which several applications
it is evident, that the name Taurus in Latin is not derived from Tanouros, the stretching
out of the tail, nor from Gauros, signifying proud, but from the Hebrew Tor, which signi-
fieth great, &c.
The epithets of this beast are many, viz. wild, sharp, plower, warrier, horn-bearer,
blockish, great, glistering, fierce, violent, &c. *
Violent, cruel, and proud persecutors, that abuse and infest the poor and needy, are
compared to Bulls, Bulls of Bashan ; that is, saith Glassius, the enemies of Christ, who
were strong and fierce, i. e., strong and outrageous persons, such as were the high priests,
scribes, &c., that set themselves against Christ ; so Ainsworth. Bashan was a fertile
country, famous for excellent pasture, the beasts that fed there being very fat, strojig, and
great. Hence the Bulls, rams, or heifers of Bashan, are metaphorically put for fat
ones, Deut. xxxii. 14; which is transferred to men, Psal. xxii. 12, " Strong Bulls have beset
me," &c., that is, enemies strong, fierce, and cruel. The oaks of Bashan are used in the
like sense, Isa. ii. 13, Zech. xi. 2.
METAPHOR.
PARALLEL.
I. A Bull is a ring-leader of the
herd ; for which cause, saith
Gesner, Homer compared Agamem-
non, the great emperor of the
Grecian army, to a Bull, &c. Top-
sel, p. 77.
II. The Bull is a very strong
creature ; his strength is very great
in all parts, but more especially in
his herd and neck.
I. So proud and cruel persecutors are often ring-
leaders of all the herd of their bloody
crew, like as it were the high priests, scribes,
and Pharisees, to the multitude of the wicked
Jews, who conspired against our blessed Saviour,
Matt. xxvi. 47.
II. So wicked tyrants are often great in power,
and have the advantage every way to strengthen
themselves ; as it is said of the little horn under
the Grecian monarchy, who " Waxed exceeding
great, towards the south, and towards the east,
and towards the holy land," Dan. viii., but more especially of the fourth Beast, or Roman
power, who hath, with human and diabolical power, with a high hand, and stiff neck, strove
against the Saints of God for many years.
III. A Bull with his horns doth III. So wicked Tyrants, persecutors, and
often run at men, women, and bloody enemies of God's Church, do often furi-
ously run at all that stand in their way, not only
men and women, but poor children, &c. Horn
denotes power, as elsewhere hath been showed, and
to push with the Horn, metaphorically signifi.es an
exerting or putting forth of strength or power,
Deut. xxxiii. 17. The Bulls of Bashan frequently
exercise that authority and power, which for a
time is suffered to be in their hands, against the
Saints ; yea, push and gore them with their horns
in a cruel manner, tearing them in pieces : and by reason of which many timorous persons
being afraid of them, to avoid the danger, are ready to run away, viz. leave their native
country, when they hear that furious Bulls, or cruel tyrants, are like to be let in upon
them. Psal. xxii. 12, Dan. xi. 40.
IV. So wicked Men are suffered to fead as it
were in fat pastures, until they grow fat, and kick
against the Lord. They will not know their own
territories, nor be contest with what God hath
lent them, but make incursions into their neigh-
bor's countries ; and, as if they were lawless, make
all their own which they can lay their haaas upon,
and care not what spoil the}'' make.
V. So wicked Men are very quarrelsome ; they
will not only fall upon the Saints, but also make
war one with another, out of pride and ambiti-
on, and to accomplish their own vain-glorious and
covetous designs ; as we see this day, how one Popish and heathenish Bull attacks and wars
with another.
children, so that the sight of them,
when they come towards some per-
sons, makes them cry out ; for many
have been gored, and torn to pieces
by Bulls : they are indeed a cruel
sort of creatnres, especially when en-
raged, and therefore all strive to get
out of their way.
IV. Bulls are suffered to feed in
rich pasture, till they are very fat ;
they are like some lawless sort of
people, being not always restrain-
ed to one meadow or ground, as cows
are ; they will break into every body's
field, and feed in pastures none of
their own.
V. Bulls will fight furiously
with other beasts, and with one
another.
810 WICKED MEN COMPAEED TO LIONS. [BOOK IV.
METAPEOB. - PAEALLEL.
VI. Bulls sometimes, to prevent VI. So Wicked Men sometimes are by the Al-
their doing of hurt, are shackled and mighty restrained many ways from running at,
penned up, who by that means, grow and spoiling of the Lord's people, Ezek. xxxiv. 4 ;
rather the more fierce and mad, and he puts shackles as it were upon their legs, and
would do the greater mischief could hooks into their jaws, which doth greatly , enrage
they get loose. them ; fain would they be revenged, and vent their
cruel malice upon the saints, but cannot, their
ways are so blocked up.
INFEEENCES.
I. This farther shows the base and cruel nature of the ungodly.
. II. It serves to inform us, what a mercy it is they are restrained.
III. It may teach us also to cry to God to shackle and pen them up, and break thei
horns, viz : destroy or take away their power.
WICKED MEN COMPAEED TO LIONS.
" The roaring of the Lion, and the voice of the fierce Lion, and the teeth of the young Lions
are broken," Job iv. 10.
" I was delivered out of the mouth of the Lion" 2 Tim. iv. 17.
. " My soul is among Lions," Psal. Ivii. 5.
THE Lion in Hebrew, as writers observe, hath several names, as Ari, and Ariel; they
call the male Lion Labi, and the female Lebia. Behold, my people shall arise like Labi,
and be lifted up like Ari. There the Chaldee translation rendereth Labi, Leta ; the
Arabian, Jebu ; the Persian Scher ; and Munster saith, that Labi, is an old Lion. In Job
xxxviii., Labaim signifieth Lions ; in Psal. Ivii., Lebaat signifieth Lionness ; in Nah. ii.,
Laisch is by the Hebrews translated Lion ; and the same Word, Isa. xxx., is by the Chal-
dees translated Lion's whelp. The word AEV is derived onto Tovhatt, which signifies to see.
The ^common epithets of a Lion are these, viz., wrathful, maned, fierce, deadly, stout,
great, preying, ravening, stubborn, snatching, cruel, bloody, terrible, swelling, stony-
hearted, frowning, violent, &c.
Expositors seem to be of a mind, that Paul, in saying, 2 Tim. iv. 17, "He was deli-
vered out of the Lion's mouth," means Nero, who with open jaws was ready to devour
and destroy him. However, it is evident, Wicked Men, or cruel tyrants, are often
in holy scripture called Lions, in respect of some of the properties of a Lion ; for one
metaphor, as Glassius well observes, is brought to signify several things, with respect
to their different qualities and attributes. Thus, saith he, 1. Christ is called a Lion,
Rev. v. 5, because noble, heroic, and unconquerable. 2. The devil is called a Lion, be-
cause roaring and devouring. 3. Wicked Men and tyrants are called Lions, because they
are fierce, outrageous, and cruel to the weaker men, as Lions are to weaker creatures, &c.
METAPHOE. PAEALLEL.
I. The lion is a proud and stately I. So some Wicked Men and tyrants are very
creature. proud and stately.
II. Lions are courageous and II. So some Wicked Men and tyrants seem to
undaunted in their acts of cruelty ; act in ways of oppression and cruelty undauntedly,
they will do what they list, let who with great courage and boldness. Courageous-
will look on. ness, saith Mr. Caryl, in any noble or good way
or cause, in which sense, Prov. xxviii. 1, " The
righteous are as bold as a lion," is the courage of saints ; but to be valiant and cour-
ageous in doing mischief, in wronging and oppressing the weak and innocent, is the
courage of a beast. That courage which is out of the way of truth and justice, is a Lion-
like courage.
III. Lions are very strong, the III. Some tyrants have been very strong ; ty-
strongest of all creatures; what is ranny must have strength to back it. Hence
stronger than a Lion ? they who mean to oppress, fortify themselves
BOOK IV.]
WICKED MEN COMPARED TO LIONS.
811
METAPHOR.
PABALLEL.
with titles and privileges, with honours and relations : Solomon considering the oppressions
that were under the sun, observes tears on the one side, and strength on the other ; " On
the side of the oppressor there was power," Eccles. iv. 1.
IV. A Lion is a crafty and very-
subtle creature; and hence said to
lurk in secret places, and lieth in
wait secretly in his den.
IV. So tyrants, as hath been showed, are very
subtle, they have a great stock of policy as well
as power. Though, as Mr. Caryl notes, we usu-
ally oppose the Lion's skin, and the fox's sin,
yet many times they meet both in one ; some are
double skinned as well as double clothed. Hence we have that phrase, when David com-
pares a wicked Man to a Lion, " He lieth in wait secretly as a Lion in his den ; like as a
Lion that is greedy of his prey, and as it were a young Lion lurking in secret places :"
Psal. x. 9, and xvii. 12. They will, as naturalists observe, hide themselves in the dens,
lest passengers should be affrighted at them.
V. Lions, especially, are cruel, V. So "Wicked Men are great tyrants, and have
blood-sucking, and devouring. Po- always been very cruel and blood-thirsty. What
lybius affirmeth, that he saw them bloody wretches were Nero, Caligula, &c. And
besiege, and compass about seve-
ral cities of Africa; they will de-
vour both man and beast, setting
upon troops of horse-men, de-
stroying flocks and herds of cat-
tle, carrying some alive to their
young ones, killing five or six at a
tune, &c.
VI. Lions will roar terribly.
When the Lion roareth, all the
beasts of the forest tremble. The
naturalists observe,-]- that though
many creatures are swifter of foot
than the Lion, yet when he roars
they all fall down, and he over-
takes them with his astonishing
voice ; when a Lion is angry he
beateth his tail against the ground.
VII. Lions are of a fierce, sour,
and stern countenance ; and in the
sight of men,J it is said, he
seldom found without rage.
what tyrants and * devouring monsters have the
Popes and bloody Papists been ! For besides the
many thousands of innocent Christians they have
inhumanly butchered, history shows,* they de-
stroyed in America, no less than fifteen millions
of poor heathens, sparing no sex, young nor
old, cutting men, women, and children in pieces,
flaying their skins off, and roasting them alive,
and burning them to ashes, making children to
kill their own dear parents, &c.
VI. So tyrannical Men with their roaring words,
their loud and terrible threatenings, often affright
and daunt poor timorous Christians ; what said the .
tyrannical king of Babylon? " Whosoever fall-
eth not down and worshippeth the golden image,
shall be cast into the midst of a burning fiery fur-
nace," Dan. iii. 11. " And now, Lord, behold
their threatenings," &c., Acts iv. 29. "Be not
afraid of their terror," &c., 1 Pet. iii. 14.
is
VII. It is said of the fourth beasts, his looks
were more stout than his fellows. Wicked perse-
cutors, and tyrants, look oftentimes upon the
godly with an angry countenance, Dan. vii.
Much of Man's heart is known by his face ;
frowns are as blows, hence we call it brow-beating. The love of God, saith Mr. Caryl, is
expressed by the pleasantness of his face, and the light of his countenance ; so also is the
love of man. And we may see what the intent of a person is, by his looks ;_ many are in
this respect Lion-like : they have, as Aristotle saith of the natural Lion, clouds and storms
hanging about their eye-brows ; it was a threatening against the Jews, in case of diso-
bedience, that God would send against them, " A nation of a fierce countenance, which
should not regard the person of the old, nor show favour to the young," Deut. xxviii. 50.
VIII. Lions are hungry and VIII. So are Wicked Men and tyrants, " They
greedy creatures. have set their eyes bowing down to the earth : like
as a Lion that is greedy
11, 12.
of his prey," Psal. xvii.
DISP ABIT Y.
There are many excellent qualities in a Lion, which no way agree to Wicked Men and
tyrants, which we shall leave to the reader to find, out ; upon which account God and
Christ are compared in the scripture to a Lion : see page 263, and 337.
* See Clark's Examples, Vol. II.
f Gesner.
Gesner.
Topsel. p. 370.
5 L 2
.WICKED MEN COMPARED TO LIONS. [BOOK IV.
INFERENCE S.
Though these Lions are very strong and powerful, yet God is stronger than they, and
he is against them : "And he in a special manner desires, "saith Caryl,"* to be dealing
with these, for they in the pride of their spirits think themselves a match for'God ; though
indeed their strength is but weakness, and their wisdom, notwithstanding their fox-like
craft, but foolishness, yet in their own conceit they are stronger and wiser than God him-
self. Hence, like Pharaoh, they send defiance to heaven, and say, '.Who is the Lord?'
Exod. v. 2. When God sees the hearts of Men swollen to this height of insolent madness,
he delights to show himself, and grapple with them that their pride may come down.
" What are all these Lions to the Lion of the tribe of Judah, if the Lord do but roar, if
the Lion of the tribe of Judah do but come forth against these Lions, they will run to
hide themselves, ' and call to the rocks and mountains to cover them/ &e., Rev. vi. 15,
16. God is said in the holy scripture, to destroy these Lions by degrees, he proceeds
gradually against them.
" First, He stops the roaring of the Lions, they shall not be able to make such a dread-
ful noise as heretofore ; their roaring may be stopped when their voice is not, though they
can speak, yet they shall not yelt.
" Secondly, In the second place, he breaks the voice of the Lions, they shall not only
not roar, but they shall not so much as speak, either against the lambs, or against
the sheep, or for themselves, ' The voice of the fierce Lion shall be taken away.' God
is able to silence Lions and stop their mouths, not only from devouring and roaring, but
from speaking.
" Thirdly, When their -voice is taken away, and their roaring, yet their teeth will
remain : and they will be biting and tearing still, though they have done roaring and
yelling; therefore at the third stroke God breaks out their teeth, ' The teeth of the
young Lions are broken.' So the Psalmist prays, Psal. Iviii. 6, ' Break their teeth in
their mouths, break out the great teeth of the young Lions, Lord :' that is, take away
the instruments by which they oppress, the means by which they tear and rend, as Lions
with their cruel teeth.
" Fourthly, Christ deals further with these Lions, he not only breaks their teeth by
which they used to hurt others, but he takes away their prey and their meat; they shall
not have wherewith to live themselves, they were wont to suck the blood of the slain,
and to eat the flesh of the poor ; but now the Lord will pluck away their prey, they
themselves shall be starved or pinched with hunger.
." Lastly, Not only shall their meat be taken away, but they themselves shall be scat-
tered and dispersed ; this is the last step of their calamity. Their dens shall be broken
up, and their lurking places shall- be opened, they shall run from place to place, from na-
tion to nation : this is the judgment of the Lord upon Lions, and the portion of the cruel
enemies of our God.
" Who hath not seen the truth of all this in our days ? We have had Lions, roaring
Lions, rending, tearing Lions ""amongst us : it was usual among the Heathens in their
persecutions to cry out, ' Away with the Christians to the Lions ;' This we have often
seen, in the figure, poor Christians sent to the Lions; put under the power of men,
as cruel, as bloody, as Lions. Many an one might say, as David, Psal. Ivii. 4, ' My
soul is among Lions/ When the watchmen, in the prophet Isaiah, was asked ' Watchman,
what of the night ? he answered, a Lion, my Lord/ Isa. xxi. 8. Our sorrowful watch-
men standing upon their towers, considering these sad times, being asked, What of
the day ? have answered, We see a Lion, a company of Lions tearing and rending in
many parts of the nation : not bodies and states only, but souls and consciences.
God hath wonderfully delivered his darling from the Lions, his Daniels from the Lion's
den. He hath already delivered so far, that the Lions dare not roar, as they were
wont, the teeth of many of the young Lions are broken, many of the old Lions are
ready to perish for want of prey, and not a few of their whelps are scattered abroad.
God hath raised up Sampsons to tear these Lions, which roared upon us, he hath
stirred up Davids to smite these Lions, and rescue the prey out of their teeth; and
though many Lions are amongst us, yet they dare not roar, much less tear, as they
* Caryl, on Job, Ch. iv. p. 66, 67, 68.
BOOK IV.] * WICKED MEN COMPARED TO LIONS. 813
have done ; though the beasts be alive, yet for the most part, the Lions are dead ;
they are beasts still, as base, vile, and bloody in their natures as ever, but their
powerful Lion-like strength is abated. That glorious prophecy is in some sense,
and in some part fulfilled at this day, ' The wolf dwells with the lamb, the leopard
lies down with the kid, and. the calf and the young Lion, and the fatling together, and
a little child may lead them. ; they cannot, they dare not, hurt nor destroy in all our
mountain,' Isa. xi. 6, 8. I am sure, we may set our seal to this truth of Eliphaz, we
have seen Lions, and fierce Lions, old Lions, and young Lions, even the stout Lion's
whelps, some scattered abroad, some destroyed, some consumed by the mighty power
of God.
" Further, It is here said in the text, ' That the old Lion shall perish for want of prey.'
It is a strange expression ; Lions have the greatest power to get provision to satisfy
their hunger, yea, their appetites and humour ; yet these shall want ; these Lions who
have all their life-time preyed upon the states of other Men, even these shall want ;
note hence the justice of God, ' ISuch as have made others want, shall at last come to
want themselves, they shall perish for want of prey ;' they shall have nothing to eat,
'When thou ceasest to spoil, thou shalt be spoiled,' saith the prophet; 'And when
thou shalt make an end to deal treacherously, they shall deal treacherously with thee.'
"We must not understand it, as if Wicked Men do ever give over sinning ; sin, and their
desire of sinning, is in a kind infinite : they never say, Now we have done, and will sin
no more ; but the meaning is, when thou canst sin no more, nor deal treacherously no
more ; when thou hast done thy utmost, and spent thy strength in spoiling others, or
taken all their spoil, so that thou hast done spoiling, because there is no more to spoil ;
then others shall spoil thee. And thou Lion, who hast preyed upon others a long time,
shalt not have a bit thyself, but shall perish for want of prey.
" It is the promise of God unto his own people, Psal. xxxiv. 10, ' That the Lions shall
lack and suffer hunger, but they that fear the Lord, shall not want any good thing.'
He expresses it by Lions, to note, that certainly they that fear him, shall not want ; for
if any creatures in the world can preserve themselves from hunger, Lions can; if they
do but roar, the very beasts will fall down as a prey before them ; but yet, saith God,
these, even these shall rather perish for hunger, than any one that feareth me shall
want. God provides for his lambs, for innocent persons, for those that fear him,
though they have no strength to provide for themselves ; but the Wicked who have
greatest power, and have been most active to provide for themselves, shall pine with
want, they who caused so many to be bitten with hunger, shall at last be hunger-bitten,
and for want of meat gnaw their tongues.
" Lastly, Where it is said, that the Lions' whelps are scattered abroad, observe, God
will not only destroy the persons of Wicked Men, but their families and posterities,
they and their whelps shall all be scattered. ' He will not leave them so much as a
man or a remembrance,' Psal. xxxvi. 6. ' I sought his place, saith the prophet, and
he could not be found,' there was no print of him, no man could remember that there was
such a man in the world, unless to curse his memory.
" I shall only give one caution concerning this, and so conclude the point : that which
is here affirmed in the general by Elipbaz, concerning the destruction of Wicked
Men, Lions, and fierce Lions, is not to be taken as a truth in the universal experience
of it ; we are not to understand it thus, as if all persons, all Lion-like persons, at all
times, perish, are destroyed, and scattered abroad ; but Eliphaz speaks of what is usually
done; or he speaks of what God can easily do at any time, and of what God may justly
do at all times. Lions, fierce Lions, tyrants, oppressors, he both may, and can scatter
when he pleaseth, yet we find, that God hath permitted some Lions to live long, and
die quietly ;. they spend all their days in roaring and rending, in tearing and devouring,
and yet themselves are not devoured: God suspends his justice, but it is for weighty
reasons. For in word,
"First, If God should destroy all Lion-like men, the joints of the world would be
unclosed, and the bands of human society broken asunder. God forbad the chil-
dren of Israel to destroy all the Canaanites, lest the beasts of the field should multi-
ply, &c.
"Secondly, If God should hunt all these Lions out of the world, his own people
would live by sense, rather than by faith, and seem to be terrified by the visible ac-
tings of wrath, rather than allured by the promises of mercy, or tenders of free
grace.
814
WICKED MEN COMPAEED TO FOXES.
[BOOK rv.
" Thirdly, he defers them, until they have sucked blood enough, rent enough, done evil
enough, even filled up the measure of their sin, and fulfilled the righteous purpose of God,
by their unrighteousness. As these Lions fill their own bellies, so they fulfil God's
counsels ; therefore he lets them alone, that they may do his work, though they little
think of it, and less intend it.
" Lastly, Eliphaz speaks of what God did frequently in those times of the world
wherein he lived ; for then God dealt more by outward judgments, than in these Gospel-
times. As his mercies are now more spiritual, so usually are his judgments."
WICKED MEN COMPAEED TO FOXES.
" Go tell that Fox" Luke xiii. 32.
THE Lord Jesus calls Herod a Fox, by reason of his treacherous plots and craft, whereby
he privately contrived to entrap him. See Erasmus, in his paraphrase upon the place :
" Go and tell that Fox," who confides in human craft and believes that he can do any thing
against the majesty and counsel of God, &c.
A Fox is called in Hebrew Schual, and in Chaldee, Thual ; and therefore, Psal. Ixi.,
where the Hebrew Schuatim, there the Chaldee translateth it, Thealaia: the
Arabian call him Thaleb, and Avicen calleth a Fox sometimes Chabel, and also Chal-
chail ; the Greek Septuagint, Alopehon, and vulgarly Alopex, and Alopon ; the Latin,
Vulpes; the French, Reynard, &c.
The epithets expressing the nature of the Fox, among writers, are these, viz., crafty,
wary, deceitful, stinking, strong- smelling, quick-smelling, tailed, warlike, or contentious,
rough ; the Grecians, fiery-coloured, subtle for slaughter.
A wicked and subtle persecutor is, and may be fitly compared to a Fox, which we shall
briefly open in the following parallel.
METAPHOR.
I. A Fox is a crafty and subtle
creature, which appears in these
respects following : (1.) In that
he claps his tail between his legs,
when he is pursued. (2.) When
he perceiveth he cannot escape
he urines on his tail ; and whisks
it on the dogs, which hath an
exceeding strong scent, insomuch
that the dogs not enduring the
scent, are forced for a while to
desist. (3.) He will often, when
he is in danger, and no avoiding
of it, bite the dogs on their hinder
legs, for that is the tenderest part
about them. (4.) Because the beast
called the urchin is too strong for
him, he taketh him by craft; for
when he castest himself down up-
on the ground he leapeth upon
his belly, and destroyeth him.
(5.) The Fox, naturalists observe,
hath a subtle way to take fish:
the shore, he dip-
in the water, and
immediately entan-
in it, and so are
craft, as Gesner
the badger's den for
wandering by
peth his tail
the little fish
gle themselves
taken. (6.) By
observes, he gets
PARALLEL.
I. So some Wicked persecutors are very cr.ifty
and subtil, as appeared in Pharaoh king of Egypt,
and Herod. What policy did the first use, to
spoil and utterly destroy the Israelites ! " Come on,
saith he, let us deal wisely with them," &c. Many
tyrants, and cursed persecutors, have pretended
much kindness to the saints, when they have in
their hearts utterly designed to destroy them.
What said Herod to the wise men ? " Go, search
diligently for the young Child ; and when ye have
found him, bring me word again, that 1 may come
and worship him also," Matt. ii. 7, 8, which was
nothing else but a crafty pretence, for his purpose
was to kill him. What policy did Julian the apos-
tate use to destroy the poor Christians ! Also what
devices have the Eomanists invested, to spoil and
utterly ruin the Protestants from time to time !
contriving hellish plots, and then casting them
upon such whose souls hate such detestable ac-
tions ! It hath been the common practice of these
crafty persecutors, to put the wolve's skins upotf
these harmless sheep and lambs of Christ, and
then set the dogs upon them, to hurt and worry
them, &c. How they have charged them with
treason, sedition, and rebellion, from time to
time, on purpose to render them odious to
the common, and more unwary people.
his own use ; and by laying in the mouth of
the wolf's den, an herb called sea-onion, which is contrary to the nature of
BOOK IV.] 'WICKED MEN COMPARED TO FOXES. 815
METAPHOR. PARALLEL.
wolves, he affrights away that creature, so that he will not come near it. (7.) He is
often troubled with wasps in the summer-time, but useth this wile to destroy them. He
hideth himself, but layeth his tail out ; the wasps fly to his tail, and when there are abun-
dance in it, he runneth to the wall, or to some tree, and striketh his tail against the tree,
and rubbeth it against the ground, and so he destroyeth all of them. (8.) If he waateth
food, and knows not where to get it, he lieth upon the ground, upon his back, with his legs
stretched abroad, and so feigneth himself dead ; the birds seeing him lie in this manner,
light on him, thinking he is dead ; and when they are upon him, he taketh them, and de-
stroyeth them.
II. The Fox is not only crafty but II. So wicked papists, and other enemies of
cruel and blood-thirsty, a great de- God's people, are not only subtle, but very cruel
stroyer of innocent creatures ; he will and blood-thirsty. Herod was called a Fox, partly
seize upon hares, conies, hens, geese, without doubt upon this account. ' What barbarous
lambs, &c., and make a great spoil of slaughter did he make in the town of Beth-
them. lehem, of poor, harmless, and innocent
babes, that so he might craftily cut off
the holy Child Jesus among the rest ! And what cruel, bloody, as well as crafty, Foxes
have the Papists been ! how many thousands, nay, millions of souls, have -they destroyed,
both of Heathens in America, and Christian Protestants in most kingdoms of Europe I
See Foxe's Acts and Monuments. Sir Sam. Horeland's History, 'and Mr. Clark's Ex-
amples, &c.
IH. The Fox never goes straight III. So the Eomish Foxes never walk in the
forward, but tortuosis incedit anfracti- straight path of the Gospel, nor follow the even
bus, or by crooked windings. and straight rules thereof, but in crooked wind-
ings, and by- paths of error and human traditions, not leading to God by Christ, but by
saints and angels ; nor to his merits only for satisfaction, but to the sacrifice of the mass,
pardons of their own, and to purgatory, &c., using all deceitfulness and error to compass
their own cursed ends.
IV. The time, especially when the IV. So in like manner do these Foxes break in
Fox invades and seizeth his prey, is upon a people, when they are secure ; like the envi-
in the night, when all are asleep, ous man, that sowed tares among the good seed,
both shepherd and sheep. they watch the fittest opportunities to spoil God's
heritage.
V. Foxes are a stinking sort of crea- V. So these Eomish Foxes are a filthy and
tures, and in the day-time hide them- stinking sort of vermin in their lives and con-
selves in their holes,and seldom look out. versations, guilty of all manner of abominable
lusts, and horrid pollution ; and whilst the light of the Gospel clearly and freely shines
in a kingdom or nation, they hide themselves ; but when it begins to be even-tide with a
people, then they, as at this day, begin to look out of their holes.
VI. Foxes are said to do much mis- VI. So wicked persecutors and seducers do
chief to vineyards, as Franzius and great hurt and mischief to Christ's vineyard,
others observe. " Take us the Foxes, the little Foxes that spoil
the vines," &c., Cant. ii. 15.
VII. The Fox, notwithstanding all VII. So the Eomish Foxes and subtle ene-
his craft, is often caught and made a mies of the Lord's heritage, notwithstanding
spoil of, being much hated by all, for all their craft and hellish policy, are often taken
the mischief and hurt he doth. in the snare, and their plots discovered, and
Jbhey hanged for their treason and cursed contrivances, as former and latter times shew.
INFERENCES.
I. This may teach us to take heed of two sorts of Men. First, of a flattering and
fawning persecutor. Secondly, of a cunning and subtle seducer ; for Foxes haunt not a
vineyard, or flock of sheep, more than these do the Church. (1.) By corrupting the purity
of her doctrine. (2.) Obscuring the simplicity of worship. (3.) Overturning the
beauty of order, and bringing in confusion, spoiling her band of union,
by extinguishing the vigour and life of Christianity. (4.) By destroying
816
WICKED MEN COMI'AEED TO GOATS.
[BOOK iv.
her children, and spoiling their goods, and as much as in them lies ruining their souls.
II. Therefore let us pray that these Foxes may he -taken, like as the Foxes, that one
way or other their craft and sublety may be discovered, and they prevented, and hindered
from doing more hurt to God's Church.
WICKED MEN COMPABED TO GOATS.
" When the Son of Man shall come in his glory, and all the holy angels with him, then he
shall sit upon the throne of his glory. And before him shall be gathered all nations,
arid he shall separate them one from the other, as a shepherd divideih his sheep from the
Goats. And he shall set the sheep on his right-hand, but the Goats on the left" &c.,
Matt. xxv. 31 33.
THE male or great he-Goat, is called in Hebrew atud, and the lesser sier and zier ; the
Chaldee translate it, Gen. xiii. teias-jaii, and Numb. xv. Ize ; the Arabians, teusand. maez ;
the Persians asteban, and busan ; the Grecians tragos, or devouring or ravening.
Tragus ab edendo quod grana fracta pane.
The common epithets given to the Goat, by the learned, are these, viz., left-sided,
greedy, unarmed, swift,, long-legged, rough, ragged, unclean, strong-smelling, letcherous,
bristler, wanderer, vile, wanton, &c.
Wicked men, but more especially hypocrites in the Church, are compared to them.
SIMILE.
I. The Goat commonly feedeth
among sheep, and lieth down with
them, and seems much to love their
company.
II. . Yet there is a vast difference
between the natural properties of
the sheep and Goats ; for whereas
sheep are meek and harmless, Goats
are of a contrary disposition, they
are ravenous and very mischievous,
they will eat the barks of trees, and
spoil tender plants, great destroyers
of gardens and vineyards.
III. The Goats are a stinking and
unclean sort of creatures; there is
no creature, saith Gesner,* that
smelleth so strongly as doth a male
Goat, by reason of the immoderate
lust which this creature is exceed-
ingly prone and addicted to above
others.
IV. A Goat is said to be a very
greedy and devouring sort of crea-
ture ; for as Dr. Franzius f reports
that that field or pasture that will
feed a thousand sheep, will not be
enough for a hundred goats.
is their neighbour's; desiring, like
PAKALLEL.
I. So some hypocrites seem to love the company
of God's people, they cunningly contrive ways how
to get into Churches, and appear to be of the same
flock, taking much seeming delight in the company
of the truly religious.
II. So there is a great difference between a
"Wicked Man, notwithstanding his highest pretence
to religion, and a saint ; the one is humble, meek,
and harmless, seeking the good and well-being of
all, when the other is proud, stubborn, and mis-
chievous ; many of them while they seem to have
a great zeal for religion, secretly care not what
hurt they do to God's vineyard, contriving means
how they may undo and ruin the godly in the land.
III. So Wicked Men are unclean, filthy, and
loathsome in the sight of God, by reason of their
abominable and most beastly lusts and unclean-
nesses, being given horribly to fornication, adul-
tery, incest, &c., Bom. i. 26, 27. From whence
cometh the proverb of those men, that have a
strong scent about them, that they stink like a
Goat.
IV. So some Wicked Men are of a very covet-
ous and greedy disposition, not being contented
with a small portion of worldly good things ; for
though they have some hundreds, nay thousands
by the year, yet are still craving after more, not
being satisfied with what they have of their own,
but also strive to possess themselves of that which
wicked Ahab, Naboth's vineyard. So that that
See Topsel out of Gesuer.
f Page 198.
BOOK IV.]
WICKED MEN COMPARED TO THIEVES.
817
SIMILE.
PARALLEL.
portion or estate, which will satisfy and comfortably maintain a thousand families of good
Christians, is too little for one of them : such is their covetous and greedy appetite.
V. Goats feed and lie down with V. So though some Wicked and hypocritical
sheep, yet sometimes the shepherd persons accompany with the Lord's people, and
separates them one from the other. seem to feed and lie down with them, yet at last
the Lord Jesus will separate the one from the other,
as a shepherd separates the sheep from the goats.
SIMILE.
I. Goats are useful ; some
poor people are much sup-
plied by them both for meat and
milk.
II. Goats have been made use
of in the time of the law, for sacri-
fice, and were also used, as clearly
typifying Jesus Christ. See Ains-
worth on Levit. xvi. 5, 8, 15.
DISPARITY.
I. But some "Wicked Men are not only of no
use either to poor or rich; nay, many of them
are not only worse than Goats, but worse than
infidels ; so far from relieving others, as that they
provide not for those of their own household.
II. But Wicked men are an abomination to the
Lord, their very persons, as well as their sacri-
fices, are detestable ; no use at all made in any
part of God's worship, but are excluded there-
from, till by hearing the word, they repent and
turn to Gocl, and so become the sheep of Christ.
INFERENCES.
As this may call aloud to Wicked men, to consider the sad and loathsome estate they are
in, so in a special manner it doth reprove all such, that like Goats, feed and lie down with
Christ's flock, and yet are still but Goats ; and as they so abide, they will be found at the
left-hand of Christ in the day of his appearing to judgment, when they shall be separated,
so as never to have the company of the sheep of Christ more ; and " Then shall he say
unto them on the left-hand, depart from me, ye cursed, into everlasting fire, prepared for
the^devil and his angels," Matt. xxv. 41.
W I CE E D
MEN COMPARED TO THIEVES.
Jer. vii. 11. Matt. xxi. 13. Isa. i. 23. Eev. ix. 21.
A thief K\sTtvns, fur, Matt. vi. 16, 20, and xxiv. 43, John x. 8, 10, and xii. 6, he that
stealeth cunningly, q>up, so a Thief was named of old, or as if it were xXswryit, of carrying
or taking away, \-nsvts, Latro, Matt. xxi. 13, xxvi. 55, and xxvii. 38, 44, a robber.
In what respect Wicked Men may be fitly compared to Thieves, take as followeth.
PARALLELS.
I. Some are Thieves from their childhood, they begin betimes to steal and rob : so the
ungodly begin betimes to be wicked, they are said to go astray from the womb, telling
lies, and are by nature prone to all manner of sin and wickedness ; hereby depriving God
of that honour, fear, and reverence, that belongs to him.
II. Thieves love not the day, lest they should be discovered, but are active in the night :
so wicked Men hate the light, " They love darkness rather than light, because their deeds
are evil," John iii. 19.
III. Thieves run many hazards and dangers, venture their lives to accomplish their
designs : so Wicked Men run great hazards and dangers, venture not only the life of their
bodies, but of their souls also, to fulfil their designs and wicked purposes.
IV. Thieves. are 'a great terror to honest men, they put many in fear : so some Wicked
and ungodly Men are a great trouble, grief, and terror to those who are godly ; how was
the soul of righteous Lot vexed with the filthy, conversation of the Sodomites, 2 Pet. ii. 7.
V. Thieves greatly abuse, rob and wrong others, not only such as are of their own
rank and quality; but sometimes set upon, and rob persons in authority; the judge
5 M
818 WICKED MEN COMPARED TO THIEVES, [BOOK IV.
my, and prince himself, has been sometimes robbed and abused by Thieves: did not T. Blood
but a few years since, steal the king's i?rown ? so Wicked Men greatly abuse their neigh-
bours, they do often take away the good name. of such who truly fear God, and sometimes
attempt their chastity, &c. This is not all, they do not only thus endeavour to rob men,
such who are poor mortals like themselves ; but they rob God ; and that many ways.
(1.) They rob him of his glory. And (2.) Of their own strength and flower of their age,
which belong to him. (3.) They rob him of their hearts and affections, and place it upon
the world and their own base lusts. (4.) They rob him of their precious time, and squan-
der it away in a foolish and idle manner, upon their lusts ; nay, hath, not that man of
blood, I mean the Pope, robbed Jesus Christ of his crown and royal diadem ! doth he not
assume that power and headship to himself, that only belongs to the Prince of the kings
of the earth.
*
VI. Thieves oft-times kill as well as steal, and kill in stealing, so that they make
themselves guilty of murder as well as of theft ; so wicked and ungodly men, by their
ungodly and sinful lives, make themselves guilty of the breach of the whole law of God,
by adding sin to sin, and multiplying their wickedness, and so transgress not only in one,
but in every point, and thereby wilfully murder their own souls, and many times kill and
destroy their innocent neighbours too.
VII. Thieves are sometimes taken in the fact, or by pursuit are apprehended, and
laid hands on, that they may answer the law in that case made and provided : so Wicked
Men are sometimes taken in their wickedness by the hand of God ; or if they escape an
immediate stroke in the very act of sin, yet they are pursued by God's just judgment that
followeth them, and will overtake them at last.
VIII. Thieves, when taken, would fain make an escape ; nay if they are not held
by strong hands, they will get loose and run away : so Wicked Men when God's
hand is upon them how fain would they make an escape ? When Adam fell in with
the tempter to rob God of his honour, it is said, he hid himself among the trees of
the garden : guilt made him fly ; and what pitiful shifts do all old Adam's children
make, to excuse their sins ? or if they cannot make excuse, then they seek out ways to
escape if possible : some say, their sins are not so great as others ; others say they were
drawn in and enticed ; others, that God is merciful, and they doubt not but he will pardon
them : others fly to the goodness of their hearts ; some to seeming repentance, saying, God
forgive me, &c. ; but whatever way they take, till they are truly converted, they are
holden by the cords of their own sins, and they shall not escape, nor can get out of God's
hand, but must answer for all their wickedness at their utmost peril.
IX. Some Thieves are so impudent, that they will adventure to rob in the day-time, let
who will look on, being too strong for the standers-by : so some Wicked Men are so impu-
dent, that they will adventure to rob their innocent neighbours of their goods in a public
manner in the day -time ; as many of the Papists have served the poor Protestants in
former times, in divers nations, and pretended they had law for what they did.
X. Some are great Thieves, and therefore called the captains of the Thieves, under
whose conduct and direction the lesser Thieves do rob and steal : so some Wicked Men
are so notorious in wickedness, that they lead the van as it were, and are not only exam-
ples to others of inventing new coined oaths, and sinful fashions, and customs ; but do
command or lay some kind of force upon such, who are under their power, to be as wick-
ed as themselves, else they turn them off as not fit to do them service : as it is written ;
" If a ruler hearken to lies, all his servants are wicked," that is, he will so discountenance
and discourage truth and honest dealing, that none but liars and wicked persons can live
with him, Prov. xxix. 1 2.
XI. Some Thieves are so merciless, they steal and carry away all that people have :
so some persecutors have been so void of pity and humanity, that they have taken away
all which some godly people had, even their very beds from under them.
XII. There are some sacrilegious Thieves, such as rob churches, and steal away
those things that are set apart for divine worship : so some Wicked Men are robbers
of the Church of God, by taking away his holy institutions, and setting their in-
ventions in the room thereof; such are the Romish crew, &c. Christ tells us, that
such who come not in by the door, but climb up some other way, are Thieves and
robbers : nay, if it were possible, the great Thief the Pope, and his accomplices,
BOOK IV.] WICKED MEN COMPARED TO THIEVES. 819
would have robbed us of the Bible, and the true religion, nay of the true Church itself ;
however they, with all that adhere to them, have robbed many hundreds, nay, thousands,
of her true and faithful members, both of their goods, lives, and liberties, for the which
they must give an account at the great day.
XIII. Thieves are so opposite to honest men, that they by all means avoid their company
and society, if possible, when they know them. So Wicked men, known and discovered to
be so, are not at all fit company for the godly, nay, the godly are commanded to avoid
them, and to have no fellowship with them, so far as possible they may ; how ever if in civil
things there be some kind of necessity to buy and sell with them, yet their sin in that, or
any other way, is to be hated and departed from ; nay, if a man hath been a professor of
godliness, and turn to be a wicked man, with such an one the godly are to have no inti-
macy, that he may be ashamed, 1 Cor. v.
XIV. Thieves know by-ways, and are acquainted with such places where they may
accomplish their designs, not only as to secrecy, but security. So Wicked Men Acquaint
themselves with bye-ways, and therefore called the way of the wicked. " Let the wicked
forsake his way," &c., Isa. Iv. 7. " Blessed is the man that walketh not in the way of the
ungodly," &c., Psal. i. 1. Joseph's mistress made use of her skill in the way of the Wicked
when she attempted to rob him of his chastity. For there was, (1.) privacy, none saw. *
(2.) Secrecy, none knew, and (3.) Opportunity, which he might now, without fear of
shame, make use of ; and there is not a Wicked fornicator in the world, but would hare
owned it as his way, and have chosen it too as a fit opportunity ; but blessed Joseph
walked not in this way, he knew that nothing could be so private, nor be kept so secret but
the all-seeing eye of God can see it, and will bring it to light.
XV. Thieves are sometimes taken and committed to prison, there to be kept safe till
the general assize, or time of trial, and then are brought forth, tried, and condemned, many
times to die, and soon after executed. So Wicked Men are taken by death, and committed
to the grave, and there they are held fast till the day of resurrection, and last judgment
or great assize, where they shall be tried, and give an account of all their wickedness done
in the body, against whom Jesus Christ will proceed in a way of justice ; and being
arraigned, and indicted for all their wickedness, thefts, and robberies, shall be found guilty
by good evidence, by the law of God, conscience, and nature ; and being so found guilty,
shall receive the just sentence of hell-fire, prepared for the devil and his angels, with a
" Go ye cursed," Matt. xxv. 46.
DISPABITY.
I. Thieves can but rob and steal such things as are common to mea. But Wicked Men
rob God, and cheat themselves of their own immortal souls, as hath been showed.
II. Thieves endeavour to hide themselves, and are not willing to be known. But
Wicked Men commit their wickedness publicly, and matter not who seeth them ; they de-
clare their sin as Sodom, and hide it not, they are not ashamed to commit their wicked-
ness in the very face of the sun.
III. Thieves oft-times spare the poor, and lt them pass, but seize upon such as are
rich. But Wicked Men regard neither poor nor rich, if they be godly; nay the poor of
this world, though rich in faith, are mostly in their eye, to be made a spoil, robbed and
ruined by them.
IV. Some Thieves after they have received the just sentence of death, from which
they cannot escape, yet do repent of their wickedness and receive pardon of God, though
they die by the law of man. But Wicked Men, living and dying in sin, after the last judg-
ment, and sentence of eternal death, cannot repent, neither have they any time so to do,
but must be damned without remedy.
INFERENCES-
I. Heuce we may see, how easily men may mistake themselves, by condemning others
when they are iu as bad or a worse state themselves ; who is it but will readily cry out
against a Thief, and use their utmost endeavour to apprehend him ? but how few are
there, of the same kind, viz, Thieves, as hath been shown., will lay hands upon, or condemn
themselves ? who are, as you have heard, worse than Thieves.
II. How doth it warn the godly to look to themselves : " for if the good man of the house
had known at what time the Thief would have conie, he would have watched."
5 M 2
820 WICKED MEN NAKED. [BOOK IV
WICKED MEN NAKED.
" And covered thy Nakedness, &c., Thou hast not remembered the days of thy youth, when
thou wert naked and bare" &c. Ezek. xvi. 8, 22.
" Poor, and blind, and Naked," &c. Rev. iii. 17.
There is a two-fold Nakedness, viz, an external, and an internal Nakedness: the
Nakedness of the soul, as well as of the body.
PARALLELS.
I. Nakedness since the fall doth not only import not having of clothes, but the want of
clothes. As Adam before he fell, had no clothes, so he needed none ; his Nakedness was
an ornament to him ; but' no sooner had he sinned, but he saw the want of a garment.
So all ungodly men are not only without spiritual clothes, but they exceedingly need them ;
as they have no righteousness to cover them, so it is their misery. It is a lamentable
thing to be Naked, and it is a far more grievous thing to be spiritually Naked, to have no
real and divine cover for the soul. :
II. The shame, deformity, and all natural nlthiness of a Naked person doth appear ;
it is visible, and he is thereby exposed to reproach. So the shame, deformity, and
vileness of Wicked Men, who are not spiritually Naked, having not the .righteousness
of Christ to cover them, doth appear ; and this exposeth them to. shame and reproach.
" Sin is the shame of any people," Prov. xiv. 34. To see a man Naked, that hath a rotten
and, polluted carcase, full of sores and stinking ulcers, is a loathsome sight.
But such is the state of the souls of the .ungodly men, they are Naked, and their inward
filthiness lies fully open to the eyes of the great God, nay, and much of it appears
to the sight of men ; spiritually there is no soundness in them, from the crown of their '
head to the soles of their feet, nothing but wounds, bruises, and putrifying sores," Isa. i. 6.
III". A Naked person is exposed to the extremity both of cold and heat. Clothes keep
the body warm in winter, and defend from the parching heat in summer ; a,nd he that is
without them, from hence is iu a miserable condition ; every blast pinches him, the sun
scorches him, &c. So wicked men lie open to the dreadful wrath of God, which is set
forth in scripture by things extreme in their nature, both in respect of heat and cold.
O how unable will these naked souls be to abide the day of God's wrath,
or to stand before him who is a consuming fire ! The righteousness of Christ will
be as a cover and screen between the saints, and the devouring flames of
God's anger. But wicked men have no defence, no screen nor cover ; they
are Naked, exposed not only to the shame of every eye, but to the direful effects of God's
dreadful wrath and vengeance, &c., whilst they live, and when they die, and for
ever.
IV. A Naked man is exposed to great danger by his enemies ; every small blow may
wound him, who hath nothing on to defend him from it : every small prick will make him
bleed. But much greater danger is he in by great strokes, and thrusts of swords and
spears, and by arrows and darts that enemies may let fly against him ; his condition is not
only full of shame, but also full of danger. So wicked Men, who are spiritually Naked, are
exposed to great danger from the enemies of the soul. (1.) Sin, nay, every sin wounds
him ; the least sin makes a wound in bis soul, what wounds then do great sins make !
(2.) Conscience wounds him and lashes him sorely. (3.) Satan lets fly his fiery darts
and arrows against him, and wounds him to the very heart, and like an hungry lion, tears
his soul., as it were, to pieces. (4.) Death and wrath wound him, he having nothing to
defend him from any of these, &c.
V. A Naked person is not fit for any employment ; he is not fit to fight, nor fit to labour.
So such who are spiritually naked, are not fit for any spiritual service : they can neither
work for God, nor suffer for God, nor resist sin and Satan ; they are not fit for any society
of spiritual men, but are unspeakably miserable every way.
BOOK: IV.] WICKED MEN COMPABED TO VEPEKS. 821
DISPARITY.
Naked men desire clothes, they will beg hard for something to coyer their Nakedness ; but
the Wicked are unsensible of their Nakedness, and therefore seek not to be clothed ; nay,
like mad Men, refuse raiment. We read, Luke viii. 27, of a man possessed with a legion
of devils, and the text saith, he wore no clothes ; his madness is evidenced by that, he
would suffer no clothes to be put upon him. It is a sign Men are spiritually possessed with
a legion of devils, that refuse to put on the garment of faith and holiness to cover their
Nakedness. These garments are held forth every day to be sold, without money and with-
out price, in the ministry of the Word ; but so mad are ungodly men, they had rather go
Naked, than lay hold on them, and put them on. And is it not just, that such Men should
be buried in hell, in their own rags, that will not embrace Christ and holiness, that they
may be clothed with eternal salvation ; Isa. Iv. 1, 2, Rev. iii. IS.
WICKED MEN COMPAEED TO VIPERS.
" O generation of Fipers," &c., Matt. iii. 7,
JOHN Baptist calls the Scribes and Pharisees, and other wicked Men of the Jews, Vipers :
not only Vipers, but a seed and generation of Vipers. Some think he alludes to the devil,
that old serpent, whose offspring they were : " Ye are of your father the devil," &c., John
viii. 44. But others rather think, he compares them, to the serpent called the Viper, upon
consideration of divers properties, wherein there is a fit resemblance between it and them, &c.
PARALLELS.
I. THE Viper is a most poisonous creature : when the barbarians saw the Viper stick
on Paul's hand, they looked upon him as a dead man ; their biting is accounted mor-
tal, Acts xxviii. 6. So the Wicked are a very destructive and murderous generation of
Men, their bitter words and cruel slanders, are like deadly venom : " The poison
of asps is under their tongues." David complains of the ungodly upon this account,
" Whose tongue," saith he, "is as a sharp word." Sin is compared to poison: " Their
poison is like the poison of a serpent," &c. " The tongue," saith James, " is full of deadly
poison," James iii. 1.6. And if this be the nature of their words, what are their works ! If
poison be in their words, what poison is in their blows, and cursed bitings ! " Their teeth
are spears and arrows," Psal. Ivii. 4.
II. The Viper devours scorpions, and thereby the poison becomes stronger : so the
Pharisees and Sadducees, taking in the poisonous opinions of their corrupt Rabbins, by ad-
ding their own, increased the poison of their vile errors. Blackwood.
III. The Viper hath a beautiful skin, though inwardly very venomous : so those Pha-
risees, like other painted hpocrites, made a fair show in the flesh, appeared devout, and
glorious to men, but were inwardly full of poison of lust, and abominable error.
IV. Young Vipers, as Aristotle,* Pliny,^ Rhodogin,J and others affirm, eat their
way into the world through their mother's belly, though some seem to doubt of the
truth of this generally received opinion: so the Scribes and Pharisees cried out,
we are Abraham's children, &c., and from thence concluded, they were meet subjects
for baptism, and should be saved: they, like Vipers, as one observes, would needs
find a way to heaven through the bowels of their ancestors, or by the faith of their
parents: but what said the Baptist ? "0 generation of vipers, &c., think not to say
within yourselves, we have Abraham to our father," &c., Matt. iii. 7, 9. Or as another
worthy writer observes upon the place ; as the Viper eats, saith he, through the bowels
of his dam, that they may come to life ; so you Scribes and Pharisees kill your mother the
Synagogue, your fathers the prophets, and faithful teachers, that you may live in your
pride and covetousness.
V. Gesner, and divers others, affirm, that the female Viper is the worst, and her
* Arisiot. Hist of Anim. lib. 8. ch. 29. t Plm. lib. 10, p. 62.
* Rhod, lib. 3, cap. 37- Jerom.
822 WICKED MEN POOR. [BOOK IW
biting more deadly than the snake's ; after the biting of the male there are but. two holes,
but after the biting of the female there are four. See the verses of Nicander :
But of the viper's brood, the female is the worst,
"Which, as it were, with greater wrath doth burn ;
And therefore when she bites, makes bodies more accurst,
Inflicting hurtful wovnds, to vehemency turned ;
Rolling her bulk and tail more oft about.
Whereby a speedier death doth life let out.
This may aptly be applied to many cursed women, who, if all the viperous generations of
cursed monsters, have in divers ages of the world, appeared in their venomous rage and
malice against the innocent, worse than men. I might give you a catalogue of them, if
needful. As some women who are gracious, seem to excel men in zeal and iove, and other
divine virtues so some women, when very Wicked aad left to themselves, exceed most
men in horrid abomination, &c.
WICKED MEN POOR.
" Poor, and blind, and naked," Bev. iii. 17.
A Christless soul is poor : it is true, a godly man, one that hath much grace, is poor in his
own eyes : " I know thy poverty, but thou art rich ;" but a wicked mail is really a poor
man, as will appear by the following parallel.
P AB, ALLE L S .
I. HE is a poor man, that hath nothing that is really or truly good, that hath no clothes
to cover him, but is naked as ever he was born; that hath never a bit of bread
nor any thing that is good to eat, but lives upon husks, chaff, and ashes, &c.
Now Wicked Men are so Poor and miserable, that they have nothing that is truly
good : they are naked, as we have showed, their souls are naked ; they have nothing
to eat but husks and ashes ; for such are those empty and perishing things, of the
world compared to in the scripture, on which they feed : " He feedeth on ashes," &c.,
Isa. xliv. 20. The prodigal " would fain have filled his belly with the husks which the
swine did eat," Luke xv. 16. " Ephraim," saith God, " feedeth on the wind," &c., Hos.
xii. 1, therefore Wicked Men are Poor and miserable.
II. He is a Poor Man, that as he hath nothing, so he can do nothing, whereby to
help or relieve himself in his necessity : Wicked Men, as they have nothing, so they
can do nothing, to relieve their own souls : they have no clothes, and none can they, by
any ways of their own, obtain, or help themselves unto ; they have no food, nor can they
procure any : " They labour for that which is not bread, and spend their strength for that
which satisfies not," Isa. Iv. 1, 2, therefore Poor and miserable,
III. He is a Poor Man, that as he hath nothing, and can do nothing, so he hath no
body, neither friend nor brother, that can do any tiling for him: but thus in a spiritual
sense it is with Wicked Men, and therefore Poor and miserable.
IV. He is a Poor Man, who as he hath nothing, can do nothing, nor hath any body
to do for him, and yet is manj- thousand pounds in debt : such is the state of Wicked
Men, they have nothing, can do nothing, have no friend or brother to do any thing
for them, yet do owe ten thousand talents to God's justice, which is a great, a very great
sum, and therefore Poor and miserable, Matt, xviii. 24.
V. He is a Poor Man, that as he hath nothing, can do nothing, hath none to do
any thing for him, and is many thousand pounds in debt ; and besides, is a sorry
soul, he has no worth in him, being a vile, base, sordid, and ill-natured wretch,
worthy of no regard or pity, one that no body will cast an eye of compassion upon :
but such is the condition of every ungodly person, they have no worth nor excel-
lency at all in them, they are not worth regard nor pity, there is nothing in them that
can move God to respect them, nor his angels to regard them, therefore very Poor and
miserable, Ezek. xvi.
BOOK IV.] THE HEART OF A WICKED MAN COMPARED TO A ROCK. 823
VI. He is a Poor Man that is in the condition we have mentioned, and that which ag.
gravates his poverty is this, he is not like ever to be in a condition to help himself, nor to
find a friend or brother to help him : a Man may be to-day miserable, helpless, and friend-
less, but in a little time possibly it may be better with him, and he may supply his own
necessities, or get some to relieve him. Now ungodly Men are in the state you 'have
heard, and are never like to be in a tetter condition, by any means of their own, or by
any friend of theirs, and therefore poor and miserable.
VII. He is a Poor Man that is in the condition above-mentioned, and not only so, but is
sick, wounded, and in prison, &c. Such spiritually is the state of all "Wicked Men, viz.,
sick, wounded, blind, naked, and in prison, under the power of sin and Satan, and therefore
poor and miserable, Isa. i. 5.
VIII. Some men's great and miserable poverty has come upon them, partly by the
pride, abominable lust, and extravagancy of their parents, and partly by their own idleness,
lust, and prodigality : even so the spiritual want and poverty of Men was in part brought
upon them by the sins of our first parents, and partly by their own actual sins. This is
the state of unregenerated persons, they all even thus poor and miserable : and happy
are they who see this to be their condition ; " Blessed are the poor in spirit, for theirs is
the kingdom of heaven," Matt. v. 3. Those who see their own wants, poverty, and
misery, shall out of the fulness of Jesus Christ be supplied with whatsoever they need :
for though Man naturally be so poor, that he hath nothing, can do nothing, and hath no
earthly friend or brother that can do any thing for him ; and besides, he owes ten thou-
sand talents, and is worth no regard nor pity ; yet the eternal God hath found out a way,
for the manifestation of his own glorious grace and bounty, to enrich him, and make him.
happy for ever. " He that was rich became poor, that we through his poverty might be
made rich."
DISPARITY.
Poor Men are full of complaints, they commonly bewail their poverty, and would gladly
have all their wants supplied, and be made rich, if they knew but which way it might be
done : but Wicked Men, though they are poor, so humble and miserable as hath beenfshown,
yet they are contented, being woefully blinded by the devil, &c., so that though they are
daily told how they may be made rich, yet they slight all advice and counsel, and stub-
bornly refuse the riches of grace and glory.
THE HEART OF A WICKED MAN COMPARED TO A ROCK.
" And like a hammer that breaks the Rock in pieces" Jer. xxiii. 29.
" And I will take away the stony Heart" &c., Ezek. xi. 19.
" And some fell upon a Rock," &c., Luke viii. 6.
" They made their Hearts as an adamant-stone" Zech. vii. 12.
NOTE, the Hearts of sinners are like Rocks ; or, Wicked Men have stony and rocky
Hearts.
PARALLELS.
I. A Rock is a barren and fruitless place ; what will grow upon a Rock ? so the hearts
of Wicked Men are barren and unfruitful to God ; they bring forth no spiritual fruit to
him.
II. Rain cannot enter nor soak into a Rock, but as it falls, so it glides off, and runs
away : so the spiritual rain of heaven, viz., God's Word, though it falls never so powerfully
upon ungodly Men, it will not enter inter their Hearts : " My word has no place in you,'"'
saith Christ, &c. Good doctrine, and heavenly counsel glides off of these spiritual Rocks,
like rain from a Rock, or high mountain.
III. Rocks and stones are naturally rough, and unfit for use, until they are hewed and
squared, &c. So the Hearts of Wicked Men are naturally rough, and unfit for any spiritual
use, until they are hewed by the axe and hammer of the VVord: " I have hewed them
by the prophets," Hos. vi. 5.
IV. A little thing will not break a hard stone, or a flinty Rock, &c. So a little
matter will not break a stony or Rocky- Hearted sinner ; God strikes often, and strikes
824 THE HE AST OF A WICKED MAN COMPARED TO A BOCK. [BOOK IV.
hard, gives many a blow upon their Hearts, by his Word, and by his Spirit, and sometimes
by afflictions, before their hearts will yield, or break in pieces.
V. He that will break a Eock in pieces, or hew stones to make, them fit for use, must
have a meet and convenient instrument : so God makes use of a right and fit instrument
to break in pieces the hard and Eocky Hearts of ungodly Men, viz., his blessed Word, in
the hand of the Spirit : "Is not my word like a hammer, that breaks the Eoek in pieces?"
Jer. xxiii. 29.
VI. A Man many times employs workmen to break a Eock, and hew stones : so God
employs his ministers, as workmen hi his hand, to break these spiritual Eocks, and hew
these rough and ragged stones, to make them fit to lay in his spiritual building. " I have
hewed them by the prophets," Hos. vi. 5.
VII. Seed that falls upon a Eock, or stony place, though it doth spring up, it soon
withereth away, if the fowls of heaven do not pick it up : so the Word of God, if it be
sown upon stony and Eocky-hearted sinners, though it may seein to spring up, yet it soon
withers for want of root. " They believe for awhile, but in time of temptation fall away,"
Luke viii. 13.
INFERENCES.
1. No marvel minister's work is so hard and laborious, they are God's stone-cutters,
or Eock-hewers ; nay, and it fares worse with them than with other workmen, that
work hi stone-pits, or hew stones, they labour all day, and go home at night,
and come again in the morning, and find their work as they left it : but God's
workmen hew, and take pains, and leave their people, and come again, and find
them worse than before, their Hearts many times growing more hard and obdurate,
&c.
II. Let not ministers, notwithstanding all this, be discouraged, for they know not but
at last God may set a word home that may do the business, and make the hard-
Hearted sinner tremble, and cry out, as they did, Acts ii. 37, " Men and brethren, what
shall we do ?"
Quest. But some may say, from whence doth it arise, or what is the cause of this spi-
ritual hardness that is in the Hearts of men.
Answ. 1. Naturally the shiner's Heart is hard, and like a Eock ; we all brought a flinty
and churlish nature into the world with us ; such is the effect of original sin.
2. There is also an acquired hardness. Pharaoh hardened his own Heart ; and the pro-
phet saith, " They have made their Hearts as an adamant stone," Zech. vii. 12.
3. There is a judiciary hardness of heart, which is inflicted by God as a judge.
Men harden their own hearts against God, and God at length resolves they shall be
hard indeed ; and therefore he withdraws the' common influences of his grace from them,
and deprives them of all gracious means of softening. And when all these three meet to-
gether in a man, he is irrecoverably hard and sinful. " His neck is an iron sinew, and
his brow brass," Isa. xlviii. 4.
4. A Man is hardened in his sin gradually ; and as he grows harder and harder, so
nearer and nearer to eternal ruin. (1.) He takes leave to meditate on sin, he rolls it up
and down in his thoughts as it were; a hard Heart lets vain thoughts dwell hi it. (2.)
He takes some tastes of the pleasure and delight of sin, it seems to him as a sweet morsel
uncle? his tongue; and this is a sign of a further degree of hardness. (3.) The third step
is, custom in sinning ; it argues great boldness to venture often. (4.) And then in the
next place he defends and maintains his, he has got some plea or argument for it ; he
is an advocate for sin. (5.) He is angry with them, and secretly hates them in his Heart,
that reprove him for his sin, or advise him against such and such wicked ways. (6.) He
grows soon after this conscience-proof, and sermon-proof, nay, and judgment-proof too;
he neither fears rod nor sword ; a stone will yield as soon as he. (7.) He after this sits
down in the seat of the scorner, derides and reproaches the law, and mocks at approaching
judgments, like the Sodomites, (b.) And at last becomes a persecutor of them that
are godly, like cursed Pharaoh, &c.'
Quest. What are the signs of a hard Heart ?
Answ. 1. When many blows will not break it, nor make the Heart yield. Notwith-
standing God lays on hard and heavy strokes by his Word, by conscience, and by judg-
ments, yet nothing works remorse.
BOOK IV.
WICKED MEN COMPARED TO EAGLES.
825
2. When that -word or sermon which wrought powerfully upon another person, works
not at all upon thee.
3. When the divine rain of the word glides off thy heart, and will not remain or abide
with thee, it is a sign thy Heart is hard.
4. When thou art neither troubled for thy own sins, nor troubled for the sins of others.
5. When thine own miseries, the miseries of the saints, and the distresses of Zion, do
not melt thee, nor work compassion in thy soul : though God is dishonoured, his right and
sovereignty invaded, and ruin seems to be at the door, yet thou art not troubled at any of
these things.
WICKED MEN COMPARED TO EAGLES.
" He shall come as an Eagle against the House of the Lord," Hos. viii. 1. Some under-
stand this Eagle signified Nebuchadnezzar ; others, the Assyrian, &c.
*' Our persecutors are swifter than the Eagles of heaven," &c., Lam. iv. 19.
Tyrants and cruel persecutors are compared to Eagles.
PARALLELS.
I. EAGLES are.very swift in their flight, and that especially when they pursue their
prey. So cruel persecutors are swift to shed blood : " They haste like eagles to the prey,"
Isa. v. 26.
II. Eagles are quarrelsome creatures, preying, devouring, envious, proud, lofty, tbe
plague and tormentors of all other birds or fowls of heaven, as naturalists observe.
Gesner reports, that in a certain Eagle's nest were found three hundred ducks, one hun-
dred and sixty geese, forty hares, and many fishes, &c. In these respects Wicked Men, or
bloody persecutors, may fitly be compared to them : they are very quarrelsome, always
seeking occasion against the innocent ; envious, proud, and lofty, as appeared in Pharaoh,
and others. They are the very plague and torment of all their neighbours. How many
hath the Roman Eagle destroyed ! How many thousands, nay, hundred thousands of
the sheep and lambs of Jesus Christ have been found in her nest ! as I may so say. " In
her was found the blood of prophets, and of saints, and of all that were slain upon the
earth," Eev. xviii. 24.
III. The Eagle is a subtle and crafty creature : she will fill her wings with dust,
and get upon a stag's horns, and by beating the dust and sand into his eyes she
blinds him, and then soon conquers him. She also carries shell-fishes on high, let-
ting them fall upon a rock to break them, which sets forth her great subtlety, &c.
How crafty have many persecutors been to destroy the godly ! " Come," saith Pharaoh,
" let us deal wisely with them." Their common practice is, to put the saints into wolves'
skins, and then set the dogs upon them, to worry them. Christ was accused for being
an enemy to Caesar; and the apostles, " as movers of sedition," Acts xxiv. 5. Thus the
cruel Papists dealt with the good lord Cobham, and many other Christians, viz., accused
them with treason and rebellion, that so they might with the better colour take away their
lives.
IV. An Eagle is an unclean creature, and therefore God would not have it to
be offered up in sacrifice ; though she be accounted the king of birds, yet God rather chose
the dove upon this account, and refused the Eagle ; so wicked men are unclean, and their
prayers and sacrifices, yea, their best performances, are an abomination in the sight of the
Lord, Prov. xv. 8, 9.
V. An Eagle is no comely bird, she hath no sweet . voice, nor is she good for food :
so Wicked Men are not comely, but contrary- wise, very fulsome and ill-favoured in God's
sight, neither is their voice sweet in his ears. Christ takes great delight to see his people,
and in hearing their voice. " Let me see thy countenance, let me hear thy voice ; for
sweet is thy voice, and .thy countenance is comely, Cant. ii. 14. But thus he speaks not
of the 1 ungodly : their persons and prayers are no ways delightful to the Almighty. " God
had respect to Abel, and his offering ; but unto Cain, and his offering, he had not respect,"
Gen. iv. 4, 5.
5 N
S26 WICKED MEN COMPARED TO THE DEVIL. [BOOK ,IV-
DISPARITY.
AN Eagle hath many and excellent properties, -wherein there is a great disparity between
her and .ungodly men ; and upon this account the Lord Jesus is compared to an Eagle, and
his saints to Eagles. See Christ an Eagle. '
WICKED MEN COMPABED TO THE DEVIL.
" Have not I chosen you twelve ? and one of you is a Devil" John vi. 70.
" The Devil shall cast some of you info prison," &c., Bey. ii. 10.
VILE and ungodly men may in many respects be compared unto the Devil himself.
PARALLELS.
I. The Devil at first was formed or created by the Almighty ; 1 do not say, he
was created a Devil, sin made him a Devil, but God at first made him ; he
was created an angel of light : so God created Wicked Men ; they are God's crea-
tures : though God at first made no Man Wicked : c< The Lord created Man upright, but
he hath sought out many inventions," Eccl. vii. 29. It is sin that hath made Man
so vile.
II. The Devil then is grievously degenerated from what he once was ; so are Wicked
Men from what they were in Adam.
III. The Devil is an .enemy to God; he was God's first enemy: so are Wicked
Men cursed enemies of God, and early enemies too : it is thought Man became
God's enemy not many days after Satan fell ; he is almost as old an enemy as the
Devil is.
IV. The Devil conspired like a vile traitor against his lawful Sovereign : so have all
the ungodly ever done, and still daily do : they would not have God reign, nor his laws be
obeyed, &c., but would magnify themselves, and their cursed edicts, above the righteous
laws and statutes of heaven.
V. The Devil sins freely, naturally, with full purpose, and cannot but sin : so Wicked
Men sin freely, it is sweet and pleasant to them, it is like sweet wine, &c. They delight
in sin ; their hearts, as Solomon says, " Are fully set in them to do wickedly," Eccl. viii.
11. " They drink in iniqiaity, as the fish drinks water," Job xv. 16. " Can the Ethi-
opian change his skin ? then may they who are accustomed to do evil, learn to do well,"
Jer. xiii. 3. Hence saith 'the apostle, " Having their eyes full of adultery, and that can-
not cease from sin," 2 Pet. ii. 14.
VI. The Devil hates those that are truly godly, and seeks to beguile and deceive
them : so Wicked and ungodly Men hate the saints, and strive to entice and draw away
their hearts from God and his ways. Hence, as Satan is called a deceiver, and a serpent,
so are some of his children.
VII. The Devil's great design is to encourage vice and all profaneness, and by one
means or another to suppress real godliness : so this is the great design and endeavour of
some Wicked Men,
VIII. The Devil is so vile, that God seeth it necessary to lay a restraint upon him, and
put him into chains, or else the world would not have a moment's time of peace and quiet :
so ungodly Men are so much like the Devil in this, that God also sees the like need to re-
strain them : for as the Devil is boundless in his wrath, rage, and malice against mankind,
so are his cursed emissaries against, their fellow-creatures : hence God puts a hook into
their jaws, and sets bars to these swelling seas.
IX. The Devil trembles at the thoughts of God's wrath, and dreads the day that is
coming : so do Wicked Men fear him, not because they love him, but because they are his
enemies, and as such, they fear he will one day reckon with them.
X. The Devil tempts to sin ; he is not contented to be vile himself, but he would fain
have others be vile and ungodly as well as he : so Wicked Men tempt, entice, and draw
others to sin ; they are not content to be ungodly themselves, but strive to defile and cor-
rupt others also.
XI. The Devil' is a murderer, a great murderer, and takes delight in shedding of
blood, and making desolation in the earth, hence called a lion, and a dragon : 1 Pet.
v. 8, So wicked persecutors are in this the very picture of the Devil, viz., great
BOOK rv.]
WICKED MEN COMPARED TO THE DEVIL.
8-27
murderers; their feet run swift to shed blood. How many thousands of innocent souls
have the bloody Roman Devils destroyed within these twelve hundred years ! They de-
light in spoiling, and making desolate the inhabitants of the earth, who oppose their pride,
or stand in the way of their exaltation ; and thence they are called lions and dragons like-
wise, Psal. xxii. 13, Psal. xliv. 19.
XII. The Devil would fain make those who fear God miserable in this world, he envies
their happiness, and if he was but let loose upon them, he would utterly deprive them of
their goods, of their children, of their health, &c., and bring them into a forlorn and
miserable condition, as he dealt with holy Job ; so some Wicked Men in this are like the
Devil, they envy the peace and prosperity of God's people, and if God did not restrain them,
were it in their power, they would rob them of all their goods, as some have attempted of
late, nay, and destroy their offspring. How many innocent babes did the Papists destroy
in the massacre in Ireland, crying out, spare them not, nits will become lice ! They grudge
them their liberty ; and therefore, saith God, " The Devil shall cast some of you into
prison," &c., Eev. ii. 10. Is the Devil come to be a pursuivant, or an officer, to give
warrants to cast into prison ? No, but it is spoken of wicked persecutors, that the Devil sets
on work.
XIII. The Devil is an accuser, one that vilifies and reproaches all sincere Christians ;
he is called the accuser of the brethren : "Wicked Men are in this also like the Devil, they
love to accuse and vilify the godly in the land ; as Tertullus served Paul, " We have
found this man a pestilent fellow, a mover of sedition," &c., Acts xxiv. 5. They continu-
ally labour to render them odious, that so they may be hated, and exposed to the severity
of the law, and merciless rage of the rude rabble.
XIV. The Devil is utterly cast off and forsaken of God, and shall have his portion in
the lake ; there is no hope left him for an. escape ; he knows it will for ever be his por-
tion : so some Wicked Men are utterly rejected of God, and given up to a reprobate mind,
and there is no ho$e left for them of escaping the damnation of hell; they shall as surely
be damned and tormented for ever and ever, as it is certain the Devils shall. So that
in these, and many other things that I shall pass by, it appears, Wicked Men bear a re-
semblance of the Devil, they are like unto him, they have the image of the Devil upon
them ; sin turns a Man into a Devil. " Have not I chosen you twelve ? and one of you
is a Devil," John vi. 70.
DISPARITY.
The Devil is a spirit, a created spirit ; Wicked Men are flesh as well as spirit. Now
the nature of a spirit in very many things differs from a human body, so that in divers re-
spects, there is a great difference between the Devil and the ungodly.
INFERENCES.
I. No marvel Wicked Men and the saints agree no better.
II. what a fearful thing is it to be left and forsaken of God !
III. No marvel Wicked Men strive so much to set up and establish the Devil's kingdom,
seeing they are acted by like principles, and are alike enemies of God.
IV. The godly may wonder they are not long ago destroyed, considering the cursed
and devilish disposition of Wicked Men, amongst whom they live ; it is God only that hath
restrained them.
5 JT
METAPHORS, ALLEGORIES, SIMILES,
' TYPES, ETC.,
THAT .RESPECT
I. THE TRUE MINISTERS OP THE GOSPEL. II. FALSE MINIS-
TERS. III. FALSE CHURCHES.
MINISTERS COMPARED TO ANGELS.
" The seven stars are the Angels of the seven churches," &c., Rev. i. 20.
" Unto the Angel of the church of Ephesus" &c., Rev. ii. 1.
METAPHOK.
MINISTERS are called Angels.
I. Angels are endued with most
eminent power and dignity, they
excel in strength.
II. Angels are God's messen-
gers, and are often sent to bring
good news to men ; the angels
brought the first tidings of Christ's
nativity.
III. Angels are very wise; Da-
vid was said to be wise, according
to the wisdom of an angel of God,
2 Sam. xiv. 17.
IV. Angels desire to pry into
the mysteries of grace and mercy,
by Jesus Christ, 1 Pet. i. 12.
V. Angels are lively, beautiful,
and shining. When Angels appear-
ed to divers persons, of whom we
read, their brightness and glory
was very great.
VI. Angels are very obedient to
God, they do his commands, and
wait for his word.
VII. Angels are swift in execut-
ing their business ; hence said to
have wings.
VIII. Angels have made known
much of the mind of God to the sons
of Men.
IX. Angels admire, reverence,
and adore the glorious majesty of
PARALLEL.
I. So hath God endued his ministers with great
power and dignity, they are his substitutes on
earth, they represent Christ himself: and Paul
saith, " He could do all things through Christ that
strengthened him," Phil. iv. 13.
II. So the Ministers of the Gospel are Christ's
messengers, they are called the messengers of the
churches, and the glory of Christ ; they bring
the glad tidings of peace and salvation, by Christ,
2 Cor. viii. 23.
III. Ministers of Christ are, or ought to be,
wise Men, they understand the mysteries of Christ,
and open them to others. The secrets of the
Lord are with them, the angels themselves under-
stand the manifold wisdom of God by his Saints,
and ministers of the Gospel, Eph. iii. 10.
IV. Christ's true Ministers, make it their great
business to study Christ, to dig and dive into the
bidden mysteries; "I determined to know nothing
amongyoubut Christ, and him crucified, ICor.ii. 1,2.
V. Christ's true ministers are lively, and very
beautiful; when the Spirit of the Lord is emi-
nently upon them, they shine gloriously in grace,
and holiness: Stephen, who was a glorious
preacher, was said to shine like the face of an
Angel, Acts vi. 15.
VI. The faithful preachers of the Gospel are
very ready to obey God's commands, though they
are thereby exposed to great danger, if God bid
them go, they go, Rom. i. 15.
VII. The Ministers of the Gospel are swift in
their spiritual motion, they are said to fly in the
midst of heaven, having the everlasting Gospel
to preach, &c., Rev. xiv. 6.
VEIL Christ's true Ministers daily make known
the mind and will of God, it is one great part
of their work and business.
IX. The ministers of Christ, and all true
Christians admire and adore God, and his glorious
BOOK IV.]
MINISTERS COMPARED 10 STARS.
829
METAPHOR.
PARALLEL.
God, and therefore veil thoir faces majesty, and with self abhorrency veil their
before him, and give glory to faces, as it were, .ascribing all glory and honour
him ; yea, as Mr. Yenning observes, unto God : " Not unto us, Lord, not unto us, but
it is 'their very business to sing hal- to thy name do we give glory," Psal. cxv. 1. The
lelujahs to God; Angels worship servants of God desire only to rejoice in God,
' ' " " ' ~* ^' J they know no other name to glory in, but in the
name of the Lord ; and hence they sing his
praise, though in prison, Acts xvi. 25. In all which
they seek not themselves, in any service they do
for God, but the honour and glory of his name only.
X. Angels do their service to X. So Christ's true and faithful ministers and
the Lord with joyfulness ; the people, take much delight in their service, their
minds run exceedingly upon their work, to do
for God ; to spend, and be spent for God and his
people, is the desire and delight of their souls.
XL So Christ's faithful Ministers and people,
by the help of God's Spirit, labour and faint not,
" For which cause we faint not," &c. 2 Cor. iv. 16.
ly at the" end, as they are at the be- They shall run and not be weary ; Caleb was as
ginning. strong and as able to do service for God at four-
score, as he was at forty years old, Josh. xiv. 7, 8,
9, 10, 11.
XII. So the true and faithful preachers of God's
"Word serve the churches, members, and saints of
God, and daily watch over them, and minister unto
them ; and though possibly some of them may far
excel in parts and wisdom, yet they think not his
service below them.
XIII. So are Gospel preachers sent, and com-
manded to comfort the feeble-minded, and sup-
port the weak ; they know how to comfort others
with the same comfort whereby they themselves
are comforted of God, 2 Cor. i. 4.
is singing and praising of God,
they seek not themselves hi serving
God.
morning stars, it is said, sang to-
gether, and all the sons of God shout-
ed for joy.
XL Angels are without weari-
someness in their work and ser-
vice, they are as strong and as live-
XII. Angels serve the saints,
and watch over them, and daily
administer to them ; and though
glorious creatures, do not think it
below them so to do.
XIII. Angels are often sent to
comfort the saints when cast down,
as they ministered to Christ in his
bloody agony.
INFERENCES.
I. This may inform us, what glory and dignity God hath conferred upon his servants
who labour in the Ministry ; they have a glorious name, and are greatly honoured by the
Lord, and therefore should be received with all due respect, and esteemed very highly for
their work's sake.
II. It shows us who are true Ministers of the Gospel.
III. It shows Christ's faithful Ministers, how they should do their work, and behave
themselves before the Lord.
MINISTERS COMPARED TO STAES.
" The mystery of the seven Stars, which thou sawest in my right-hand, and the seven
golden candlesticks : The seven Stars are the seven angels of the seven churches ;
and the seven candlesticks are the seven churches." Rev. i. 20.
By Stars in this place, it appears the Ministers of God's word are meant.
METAPHOR.
I. Naturalists say, the
communicates his light to
Stars.
PARALLEL.
sun
the
I. So Christ imparts of his Spirit, and saving
light and knowledge, to his faithful . Mi-
nisters.
II. The Stars are placed by the II. So the Ministers of the Gospel are placed
Lord in the heavens.
by the Lord in the Church.
830
MINISTERS COMPARED TO' LABOURERS.
[BOOK rv.
METAPHOR.
III. The Stars are a great orna-
ment, and shine gloriously in the
heavens.
IV. Stars differ one from ano-
ther in glory.
V. .Stars sometimes are-obscured
by clouds, and shine not.
VI. Stars are a guide unto ma-
riners.
. VII. A Star led the wise men
to Christ.
VIII. Stars give light to men,
only in the night.
UK. The Stars send down sweet
influences on the earth : " Canst thou
bind hi sweet influences of pleiades,
or, the seven Stars?" Jobxxxviii. 31.
PARALLEL.
III. So faithful Ministers are a great ornament
to the church, in. which they shine forth gloriously
in doctrine and conversation.
IV. So there are diversities of gifts of the
Spirit hi the Ministers of the Gospel ; some shine
more than others in parts and piety.
V. So ministers sometimes, through tempta-
tions, are beclouded, and shine not as at other
times.
VI. So Ministers of the Gospel are guides
to spiritual mariners.
VII. A true Minister's design in preaching, is
to lead men to Christ.
VIII. So Christ's Ministers shine forth, and give
light to sinners, and others, whilst the night of
this world doth last.
IX. So the faithful Ministers of the Gospel, in
a blessed manner influence, by their heavenly doc-
trine and life, the souls of men to whom they
preach, and daily converse with.
INFERENCES.
O What a blessing are faithful teachers to a people or nation where they live ! Is it not
a lo\ely thing to see the Gospel Stars ? Pray that the heaven may be clear, and that
these Stars may not disappear, nor withdraw their shining.
MINISTERS COMPARED TO LABOURERS.
" The Labourer is worthy of his meat" Luke x. 7.
THE Lord Christ compares his faithful servants, that preach his word, to Labourers, to
such as externally work and labour with their hands.
METAPHOR.
I. LABOURERS usually are hired,
and then sent to work. We read of
one that went to hire Labourers,
&c., Matt. xx.
II. Some men labour in the field,
they are harvest men.
III. Some labour so hard, that
they wear out their frail bodies,
and bring themselves quickly to the
grave.
IV. Labourers are often hindered
and obstructed in their work, like as
the Jews were in building the
.temple.
V. Labourers observe the fittest
time to do business in ; they work
hard by day, and whilst they have
good weather.
PARALLEL.
I. So Christ spiritually is said to hire La-
bourers, and send them into his vineyard ; he as-
sures them of a glorious reward, when they have
done their work.
II. Such Labourers are the preachers of the
Gospel : " The harvest is great, and the La-
bourers are few," &c., Matt. ix. 37. They labour
to make ready, and gather in Christ's wheat.
III. So some of Christ's faithful and laborious
servants labour so hard in their studies, in watch-
ing, praying, and preaching, that they spend
themselves, or bring utter weakness upon their
frail tabernacles, "I am willing," saith Paul,
" to spend and be spent," &c., 2 Cor. xii. 15.
IV. So Christ's spiritual Labourers are often
hindered in their work : Satan strives to hinder
them, and false teachers strives to hinder them,
and wicked persecutors endeavour to hinder them,
and many times forbid them to preach any more
in the name of Christ.
V. So Christ's Labourers observe the fittest time
to do their work ; like as Christ saith, " I must do
the work of him that sent me whilst it is day ;
the night comes when no man can work," John ix . 4.
BOOK IV.]
MINISTEKS COMPARED TO LABOURERS.
831
VI. A Labourer is worthy of his
meat, and ought not to be denied
it.
METAPHOR. PARALLEL.
VI. So the Ministers of Christ ought to have
all things necessary provided for them, and their fa-
milies: " Thou shaltnot muzzle the oxthattreadeth
out the corn. So God hath ordained, that they
that preach the' Gospel, should live of the Gospel," I Cor. ix. 9. And, since this duty is
much neglected among some Christian Churches, I shall here transcribe a page or two,
being part of a sermon preached by Mr. N. C. at the ordination of an elder in the city of
London, 1681.
" These words call not only for a maintenance of ministers, but for such a plentiful con-
tribution, as may make them partakers with you in all good things. If God bless the
congregation with a plentiful portion of this world's goods, it is their duty to make their
Minister a party with them in their flourishing condition. And, considering the place and
employment he is in, and the service he attends, it would be extremely unworthy to
think you have done enough, if his pressing necessities be answered, while you abound in
superfluities. If the congregation be poor, their Minister must be content to be poor with
them, yea, rejoice to approve himself a Minister of Christ, by hunger and nakedness if the
providence of God calls him thereto : but whilst it is in the power of your hand to provide
better for him, God expects it from you ; and, ' be not deceived, God is not mocked,'
neither will he suffer his commands to be slighted and evaded, without rendering a just
rebuke to the offender : " For whatsoever a man soweth, that shall he also reap."
" Now that you may the better understand how far you are concerned in. this duty, be-
fore I proceed to the farther pressing of it, let me put you in remembrance :
" 1. . That a Minister is bound to attend wholly and only upon his calling in the Mi-
nistry, and not to entangle himself in the affairs of this life, that he may please him by
whom he is called to this spiritual warfare ; and nothing but real necessity may dispense
with the contrary. His whole time and strength is little enough to be employed in the
work and service he is called to. He must give himself to the ministry of the Word and
prayer ; and continue in'reading, meditation, &c., as a man wholly devoted unto Gospel
service ; and is therefore, by his call to the ministry, secluded from those ways and means
of providing for his own subsistence, as the trades and secular employments of others fur-
nish them with, that his mind, by the cares of worldly business,, may not be diverted from
that study of God's word, and care of souls, which the duty of his station engageth him
to. And if he may not expose himself to the careful thoughts that accompany worldly
business, though tending to his profit ; certainly it is no way meet, that he should be left
to conflict with the thorny cares of a necessitous condition, whilst those he ministers to,
have means to prevent it.
" 2. It is no less the duty of a Minister, than of other men, to provide for his family,
and, what lies in him, to take care of his wife and children, that they may not be exposed
to a thousand miseries and temptations, when he is gone, 1 Tim. v. 8. I confess, of all
men in the world, a covetous, raking temper worst becomes a Minister : but we
greatly mistake, if we think he must divest himself of the due affection of an husband to-
wards his wife, or of a father towards his children ; or, that those fruits thereof, which
are justly esteemed commendable in others, should be a fault in him.
" 3. An elder or bishop is under a special charge to use hospitality, and to set in him-
self a pattern of charity, and compassionate bounty to poor souls ; and if it be his duty
to be hospitable and charitable in an eminent degree, than without controversy the people
are concerned to endeavour that he may be capable of giving proof of this grace in him,
by the exercise of it as there is occasion.
j
" These things being premised, I shall show you, that you lie under the strongest obli-
gation imaginable to this duty :
(1.) By the law of nature.
(2.) By the express command and appointment of Christ.
(3.) On the account of the great and manifest evil and inconvenience, that follows the
neglect thereof.
ft First ; The law and light of nature obligeth you to it, as to the matter of
832 MINISTERS 'COMPARED TO LABOURERS. [BOOK iv.
equity and justice. And from hence our apostle takes his -> first plea, in 1 Cor ix. 7,
&c., " Who goeth a warfare any time at his own charges.? Who planteth a vineyard,
and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk
of the flock ?" The ministry is a warfare, undertaken at the command of Christ, for
the service of your souls ; and it is as reasonable that the Minister should receive a
supply of outward things from you, as that a faithful soldier should receive his pay
from his captain, at the charge of the commonwealth, for whose good he militates.
Shall a man feed a flock^ as a pastor does, and be denied to eat of the milk of that
flock, which it is his work to keep and feed ? Or, is it consistent with common
justice, to deprive a man of the fruit of that vineyard, which is planted and ma-
nured by his own labour ? Such is the case, in respect of maintenance, between a
Minister and the people. It is not your charity that I ask for him, but justice and
debt that I plead for : he is employed in your service, and of right should live
upon your charge ; nay, you have called him off from other business, and there-
fore his maintenance is due from you, as is the wages of your servant; though I
fear some give more to the meanest servant in their house, than they are willing to
do to their minister. Certainly, if you choose as you ought, your Ministers are not
of the lowest of the people, but may be allowed to have a share of parts, common
prudence, and ability for business, with other men ; anc! sould manage trades,
or fall into other employments, and get estates as well as you, if they were not
devoted to a better service : and must they needs be devoted to necessities and mi-
sery, in the same hour that they enter upon the ministry? My brethren, this ought
not to be. Let your Ministers have as good a treatment at least, as the law pro-
vided for the ox that treads out the corn, who might not be muzzled. Neither was
this written for the sake of oxen ; for, doth God take care of oxen ? or were there no
higher end of this law, than that the brute creature should not be abused ? Certainly
there was ; " And for our sakes no doubt was this written, that he that plougheth should
plough in hope ; and that he that thresheth in hope, should be partaker of his hope: for
if we have sown unto you spiritual things, is it a. great thing if we shall reap your carnal
things?" 1 Cor. ix. 8 11.
" Secondly, The Lord hath not left us to argue this only from general principles of
reason, and common equity; but, to put the matter beyond dispute, hath super-
added his express command. Thus he provided for his ministers in the time of the
law, which the apostle urgeth in the next place : 1 Cor. ix. 13, " Do ye not know, that
they which minister about holy things, live of the things of the temple ? and they which
wait at the altar, are partakers with the altar?" God did no sooner separate the Le-
vites to the service of the sanctuary, but he by law provided for their subsistence ;
and though they were but one tribe in twelve, yet the tenth of the increase of the
whole land was given to them, besides the first-fruits and offerings, and divers
other advantages ; so that their lot might equal, yea, exceed that of their brethren. This
law indeed is now abrogated, and we pretend to no right of tithing your estates ; but the
moral equity of it can never cease : neither hath Christ left Gospel Ministers to the wide
world, but hath made provision for them also, so far as the interest of his command will go
with them that"' J profess his name ; for so it follows, ver. 14, ' Even so hath the Lord
ordained, that they which preach the Gospel, should live of the Gospel.' The Labourer
is still worthy of his hire, and not the less worthy, because he labours in the Gospel.
Though indeed, if men did fully come up to their duty, yet still, the charge of Gospel
worship will appear very inconsiderable, when compared with that of the law; for, were
that my business, I think I could demonstrate, that the fifth part of their estates was
yearly to be spent in things relating to the temple service. And if we are sensible of
the great privilege and blessing of the Gospel, on higher accounts than merely the ease
of those burdens, we shall never think much to defray the moderate charge of a Gospel-
ministry, in such a manner as may give reputation to our profession.
" Thirdly, That you may prevent the evil and inconvenience that follows the neglect
of this duty, it concerns you cheerfully to practice it : I might have said, evils a,nd
inconveniences, as of many, for many there are, and those of easy observations to an
unprejudiced eye ; but it is the discouragement of study, which at present I chiefly
aim at. That study must needs be discouraged, I intend- the study of theology, by
the people's neglect to make a comfortable provision for their ministers, is too evi-
BOOK IV.]
MINISTERS COMPARED TO RULERS.
833
dent to require a proof. Who will apply himself to gather and lay up those stores of
solid learning, which are needful to a Minister, when he can expect to purchase nothing
to himself but poverty and distress thereby ? Or, how shall a Minister he capable to fur-
nish himself with universal knowledge of things relating to his work, that hath no means
for providing for his own information, or no time free from cares and worldly business ?
And the disadvantage of this will at last fall to the share of the people that he ministers
unto. He that considers, that the holy scriptures were originally written in Hebrew and
Greek, must have a hard forehead, if he deny the usefulness of learning to a Minister ;
besides, many other things there are that call for it, in reference to the opening of the
scriptures, which 1 cannot now insist upon. And it is not without diligent and continued
study, that the deep things of God can be searched out, and so proposed to you, as to en-
rich your minds with the clear and solid knowledge of them. I confess, a little learning,
and less study, may furnish a man with such a discourse, as may please some weak per-
sons, that judge of a sermon by the loudness of the voice, and affectionate sentences, or
can fancy themselves to be fed with the ashes of jingling words, and cadency of terms in a
discourse. But alas ! the seeming warmth of affection that is stirred by such means, is
as short-lived, as a land -flood that hath no spring to feed it. He that will do the souls
of his people good, and approve himself a pastor after God's own heart, must feed them
with knowledge and understanding, and endeavour to maintain a constant zeal and affec-
tion in them, by well informing their judgments, and such an opening of the mind of God
from the scriptures, as may command their consciences : and this is not to be ex-
pected, but from him, that labours in his study, as well as in the pulpit. Mistake me not ;
I know the success and fruit of all the studies and labours of men that preach the Gos-
pel, is from the grace and power of the Holy Ghost ; but the assistance of the Spirit is to
be expected by us hi the way of our duty. These things might be yet applied more home
to my present purpose ; but perhaps some will think there is too much said already, though
I heartily wish more were not needful, and my time calls me to put a period to this
exercise ; and therefore I will only add a word for the enforcement of this and the other
duties which I have laid before you, by accommodating the same things to you, which
were before touched, for the encouragement and quickening of your pastor in his duty.
" First, remember your pastor is the Minister of Christ, one that dispenseth the mysteries
of God to you in his name ; and therefore, he acting in his place, according to his duty,
the Lord Jesus will account that done to himself, that is done to his Minister ; ' He that
receiveth you,' saith he, ' receiveth me, and he that despiseth you, despiseth me,' &c.,
Matt. x. 40, with Luke x. 16. If the name and authority of Christ will beget an awe in
you, or his matchless and unspeakable love influence you, there is no want of motives to
those duties that have been passed upon you. If you acknowledge a religious respect and
reverence due to the Son of God, exercise it in humble obedience to his Word ; and if you
love him, and value his Gospel, treat not his Ministers in an unworthy manner ; and for-
get not, that he, who gave his life a ransom for you, well deserves a return of the greatest
love from you, and to be honoured by you, not only with good words, but ' with your
substance, and the first-fruits of all your increase,' Prov. iii. 9.
" Secondly, it is the business of your salvation, and the concern of your precious and
immortal souls, that a Minister is employed in ; and therefore it is much more your own
interest than his, that you should make conscience of your duty. With this argument the
apostle enforces his exhortation, Heb. xiii. 17, ' For they watch for your souls, as they
that must give an account, that they do it with joy, and not with grief, for that is unpro-
fitable for you.' The ministry can never be effectual to the saving of your souls, if you
be not sincere in obedience under it. And will you be less careful for your souls,
and their eternal welfare, than you are for your bodies, and the comforts of a temporal
life ? Can you be content to lay out your strength and substance to provide for these, and
neglect the other ? It is sad to consider, how many there are among professors, that live
iii the world, as if there were no truth in the report of that which is to come, and have
the meanest esteem of the most necessary means of salvation, viz., the Word, and ordin-
nances of Christ, and a Gospel ministry ; can expend perhaps an hundred pounds per an-
num, more or less, for the convenience, ornament or delight of a frail carcase, but will not
bestow half so much for the poor, or the support of Gospel worship."
5 o
834 MINISTEES COMPARED TO WATCHMEN. [BOOK IV'
MINISTERS COMPARED TO WATCHMEN.
" / have set Watchmen upon thy wall, O Jerusalem" Isa. Ixii. 6.
" I have made thee a Watchman" &c., Ezek, iii. 17.
" They watch for your souls" Heb. xiii. 17.
Ministers are called Watchmen.
METAPHOB. PABALLEL.
I. Watchmen have a charge com- I. Ministers have a great charge committed to
mitted to them, and they ought to them, which they ought to see to, and so to be-
take heed they do not betray their have themselves, that they may have their accounts
trust. to give up with joy : for,
1. They are entrusted with the word, the faithful Word and doctrine of God is commit-
ted to them ; they must see they preach nothing for doctrine, but what is the direct and
undeniable truth and mind of God ; they must not corrupt the Word, nor intermix it with
the traditions of men. " I gave thee charge in the sight of God, who quickeneth all
things, and before Christ, who before Pontius Pilate witnessed a good confession, that
thou keep this commandment without spot, unrebukeatle, until the appearing of our Lord
Jesus Christ," 1 Tim. vi. 13.
2. They have recived the charge of preaching God's word; they must preach, whoever
forbid them. " I charge thee therefore before God, and the Lord Jesus Christ,
who shall judge the quick and the dead at his appearing, and his kingdom ; preach the
word, be instant in season and out of season, reprove, exhort, with all long-suffering and
doctrine," 2 Tim. iv. 1, 2.
3. They have the charge of God's ordinances, or the holy sacraments of bap-
tism and the Lord's Supper. " Go therefore, teach all nations, i. e., make disciples,
baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," &c.,
Matt, xxviii. 19, 20. " For I received from the Lord that which I also delivered unto
you." I had it in charge as if he should say, from Christ himself, " that the same night in
which he was betrayed, he took bread, and blessed it, and said, take, eat, this is my body
which is broken for you ; this do in remembrance of me : after the same manner he took
the cup," &c., 1 Cor. xi. 23, 24. They must not corrupt the ordinances, nor administer
them otherwise than the plain rule, left in the Word of God, directeth.
4. They have the charge of the Church and flock of God : " Take heed therefore unto
yourselves, and unto the flock over which the Holy Ghost hath made you overseers, to
feed the Church of God, which he hath purchased with his own blood," &c., Acts xx. 28.
5. They must know the state of the flock, and be examples to the flock. " Feed the flock
of God which is amongst you, not by constraint, but willingly ; not for filthy lucre, but of
a ready mind ; neither being lords over God's heritage, but being examples to the flock,"
1 Pet. v. 2, 3.
6. Lastly ; they have the charge of men's souls : " Watch for your souls, as such that
must give an account," Heb. xiii. 17. These things are part of these Watchmen's charge.
II. Watchmen are not to sleep, nor II. So the Ministers of the Gospel must not be
give way to slumber ! they must be sleepy and slothful ; they are to be upon the watch-
awake when others sleep, to see what tower, to see what danger approacheth, or is
dangers are near. coming upon the Church and people of God.
III. Watchmen are to give warn- III. So Ministers, or Christ's spiritual Watch-
ing, if they see evil coming : hence men, must give warning, when they see danger
they ought to have a good eye-sight ; approaching, and therefore had need be men of
a blind man is not fit to be a Watch- knowledge : they are called seers ; if they have
man. no eyes, they cannot be called seers. Ministers
had need be like Argus, whom poets say had an
hundred eyes ; they should be full of 'eyes, like the living creatures about the throne, to
see before them, and behind them, that so they may perceive clearly every thing
BOOK IV.]
MINISTERS COMPARED TO WATCHMEN.
835
METAPHOR.
PARALLEL.
and
and
the
that is evil or hurtful to the souls of men, or Church of God, and give warning of it ; and
not like those foolish Watchmen the prophet speaks of, " His Watchmen are blind, sleep-
ing, lying down, loving to slumber," Isa. Ivi. 10. " If the Watchman seeth the sword
coming, and blow not the trumpet, and the people be not warned ; if the sword come and
take away any person from among them, he is taken away in his iniquity, but his blood
will I require at the Watchman's hand," Ezek. xxxiii. 6, 7.
They are to give warning to sinners, that they repent, and be converted, for wrath is
gone out against them from the Lord ; if they live in one sin, they must perish : they are
to warn them of the danger of unbelief, to warn them of the danger of the hardness of
their hearts, to warn them of the danger of pride, covetousness, and all other sins ; to give
warning of the danger of idolatry, and all false worship and heresy ; of the danger of
apostacy, the danger of the inordinate love of the world, or of any thing short of Jesus
Christ, &c.
IV. So Ministers are made or constituted
Watchmen by the Lord : " Son of man see, I have
made thee a Watchman to the house of Israel,"
Ezek. xxxiii. 7. It is Christ's prerogative to ap-
point Watchmen, &c.
V. So a Minister is appointed to watch not only
himself, but God's flock, the whole flock that is
committed to his charge ; yea every member of
the Church : he is to look after the poorest, as
well as the richest ; and not seek theirs, but them,
2 Cor. xi. 28, and xii. 14.
VI. So Christ's faithful Ministers are to give an
account of the night ; they ought to be well-
skilled in the tunes, to show what Israel ought to
do. O that our Watchmen had more knowledge
upon this account ! That they could but tell how
long ! Paul told the Eomans, " The night was far
spent, and the day was at hand," Bom. xiii. 10, 11.
Our Watchmen begin to speak after the same
The morning cometh," the morning of that longed-for day of Christ's kingdom ;
IV. Watchmen are made
constituted such by others,
called forth to stand upon
watch.
V. Watchmen are not for them-
selves, but for the flock, for the
whole flock, town, parish, or army,
where they are set as Watchmen.
VI. Watchmen are to give an
account of the time of the night.
Men go to the Watchman to en-
quire ; he says, it is such or such
an hour : " Watchman, what of the
night ?" &c. " The morning cometh,
and also the night," Isa. xxi. 11, 12.
manner
and the night," that eternal night of Babylon's ruin.
VII. Watchmen are exposed to
danger, and much hardship; they
are oftentimes set upon, and basely
abused in the night, whilst they are
upon their duties, by evil, quarrel-
some, and mischievous persons, and
endure many cold blasts.
VIII. Watchmen many times,
through their care and diligence,
by discovering approaching evils,
prevent much danger and misery
from falling upon men. Some hy
this means have been delivered from
being hurnt in their beds, when a
violent fire hath broken out suddenly
in the night ; they cry out, fire, fire,
to awaken people when they are
asleep.
VII. So the Ministers of the Gospel are often
set upon whilst they are upon the watch. See
how it befel Peter and John, Acts iv., and Stephen,
chap, vii., and the great Minister of the Gentiles,
St. Paul himself, chap, xvi., whilst he was preach-
ing Christ : " The magistrates rent off their clothes,
and commanded them to be beaten ; and when they
had laid many stripes upon them, they cast them
into prison," &c., verses 21 23.
VIII. So Christ's Ministers, by opening the
state and miserable condition of poor sinners to
them, and of the necessity of speedy repentance
in turning to the Lord, and closing with Jesus
Christ, have prevented great danger that was near
them, I mean, as instruments in the hand of God.
By this means, many poor souls have been deli-
vered from eternal burnings in hell. Ministers
cry out, fire, fire, hell is exceeding hot, to rouse
secure sinners.
INFERENCES.
I. WE may infer from hence, that God takes great care, and shows much pity to the
sons of men, in that he hath provided his faithful Ministers to watch over them.
5 o 2
836
MINISTERS COMPARED TO TRUMPETERS.
[BOOK iv
II. It also shows, that all true Ministers are Ministers of God's making : " Son of man,
I have made thee a Watchman," &c., Ezek. xxxiii. 7. There are many that God never
made Ministers, nor doth he approve of them.
III. It shows what the work and office of a Minister is ; also that their work is hard :
a Watchman's work is a hard and difficult work. Many endeavour to avoid coming upon
the watch, shifting it off to others, and rather choose to pay their money, than serve in
their own persons ; Watchmen are upon duty, when others are asleep in their beds.
" Thou shalt give them warning from me," Ezek. iii. 17. Ministers must not come in
their own names, hut in Christ's name. As they came with God's word, they came in his
name, hi his authority, to reprove, admonish, comfort, &c. Ministers must learn as well
as teach : " What I received from Christ, I delivered it to you," &c. " Thou shalt hear
the word at my mouth." They must not come with man's word, or warn people to he
subject to the traditions, inventions, and doctrines of men." " I will stand upon my
watch, and set me upon the tower, and will watch to see what he will say unto me,"
Hab. ii. 1.
MINISTERS COMPARED TO TRUMPETERS.
" Cry aloud, spare not, lift, wp thy voice like a Trumpet" Isa. Iviii. 1.
"Blow ye the Trumpet in Zion," Joel ii. 1.
" If the Trumpet give an uncertain sound, who shall preparehimselff or. thelattle?" lCor.iv.8.
MINISTERS may fitly be compared to Trumpeters, as divers worthy men have observed,
from these and some other texts of scripture : they were the priests of the Lord in the
time of the law, that blew"the Trumpets, &c.
METAPHOR.
PARALLEL.
I. A Trumpeter ought to have I. So a man ought to have much wisdom, and
skill, and be well instructed to blow
a Trumpet, before he take upon him
that employ.
II. A Trumpeter ought to be
he well instructed in the mysteries of the Gospel,
and also with the work, care, and office of a Min-
ister, before he take upon him that great employ.
Ministers ought to be experienced men.
II. So Ministers ought to be strong in the Lord.
one that is strong to blow, for that and in the power of his might, endued with much
weak and defective men cannot sound
a Trumpet.
III. A Trumpeter is called to
that place and office by the captain,
or chief commander of the troop.
A man is not to force himself upon
a troop, and say, I will be your
Trumpeter; but must .be tried,
listed, and orderly entered into that
troop.
of the Spirit, that they may lift up their voices
like a Trumpet.
III. So every true Minister must have a call to
that place and function, by Jesus Christ ; that is,
to say, ought to be a person well-gifted and quali-
fied for the work, and that in the judgment of the
Church, and there to be chosen and called forth
by them : " How shall they preach, except they
be sent ?" Rom. x. 15. A man, or member of a
congregation, must not force himself upon a Church
or people, and say, I will be your preacher, I have
a gift, and can serve you ; but must be tried by the Church, who is the competent judge.
of his fitness for that work, and so be orderly admitted.
IV. One or two Trumpeters IV. Every particular Church hath one or more
usually belong to every troop of Ministers, or Gospel-preachers belonging to it.
soldiers.
V. A Trumpet is to sound to
prepare men to battle.
VI. A Trumpeter ought to know
all the distinct notes or sounds he
is to sound ; sometimes to sound a
call, sometimes an alarm, some-
V. So the Gospel is to be preached, to prepare
and fit souls to fight the spiritual battle, against
sin, Satan, the flesh, and the world.
VI. So a Minister is sometimes commanded to
sound an alarm : " Blow the Trumpet in Zion,
soundanalarminmyholymountain," Joelii. 1. They
are to pronounce wrath and judgment, to thunder
* Greenhill on Ezek. iii. 17.
BOOK TV.] MINISTERS COMPARED TO SPOKESMEN. 837
METAPHOR. PARALLEL.
times a march, sometimes a battle, &c. as it were from mount Sinai, to rouse up the sloth-
There are many certain and distinct ful and secure sinner, or drowsy professor ; and
sounds, and every soldier, as we have sometimes a call to duty, to assemble the people
elsewhere showed, ought to be well to fast and cry mightily unto the Lord : " Blow
acquainted- with it, and to know them the Trumpet in Zion, sanctify a fast, call the so-
all. " If the Trumpet give an uncer- lemn assembly, gather the people, sanctify the con-
tain sound, who shall prepare himself gregation, assemble the elders, gather the children,
to the battle ?" and those that suck the breast," &c. Joel. ii. 15, 16.
VI. A Trumpeter by blowing his VII. So a true Minister, by preaching the Gos-
Trumpet in the day of battle, is of pel, is exceeding useful to God's Church, in the
great use to an army ; the sounding day of trial, &c. How doth an enlivening and
of the Trumpet greatly encourages an awakening sermon put spirit and courage into
and animates the heart of soldiers. the hearts of Christians, and make them fearless,
and valiant for the truth.
VHI. A Trumpet usually goes VIII. So the ministers of the Gospel should
before the troop or army, sounding be as he-goats before the flock, they are the
his Trumpet ; he is often exposed to leaders of the people : Ministers are often greatly
danger. exposed.
IX. A Trumpeter is to keep IX. So a Minister must preach always, in sea-
sounding all the while an army is en- son, and out of season, whilst the saints and
gaged; nay, not only to sound his Church of God are militant. "Necessity is laid upon
Trumpet, but to sound it loud also. me, and woe is me,vif I preach not the Gospel," 1
Cor. ix. 1 6. Yea, and it must be preached publicly.
X. Some Trumpeters have silver X. So " the tongue of the righteous is as choice
Trumpets ; nay, God commanded silver," Prov. x. 20. Ainsworth, speaking of two
Moses to make two silver Trumpets, silver Trumpets, that were to be made of beaten
to call the assembly ; and these were work, Numb. x. saith, it signifies the labour of
for Eleazar and Ithamar, the two the Ministers, of giving themselves to prayer, and
sons of Aaron. to the ministry of the word ; " the words of the '
Lord are pure words, as silver," &c., Psal. xii. 6;
XI. A Trumpeter makes some- XI. So a Minister makes sweet music sometimes
times sweet music with his trumpet, in preaching of the Gospel in the ears of men.
Many love no music like the rare " And lo,thou art unto them as a very lovely song,
sounding of a Trumpet. of one that hath a lovely voice, and can play well
on an instrument," Ezek. xxxiii. 32.
INFERENCES.
I. MINISTERS must cry aloud, and spare not, they must lift up their voice like a Trum-
pet : they must be endued with courage, not fearing the face of men, sparing none, but
reprove and warn great and rich men, as well as the poor.
II. They must be men of wisdom, that know how to sound distinctly, " rightly dividing
the word of truth/' lest by their uncertain sound great detriment befal Christ's spiritual
soldiers.
III. Hence let all the saints magnify God, for that they have, and do yet -hear the joy-
ful sound, by which they have been called to engage in the spiritual warfare, and thereby
animated to a perseverance in the same to the end.
IV. Also hence it may be inferred, that as the saints are spiritual soldiers, so it is their
great concern to observe the sounding of these spiritual Trumpeters with the silver Trum-
pets, that they may be always ready to make good their ground in an evil clay : " And
having done all, to stand. Stand therefore," &c., Eph. vi. 13, 14
MINISTEES COMPAKED TO SPOKESMEN.
" For I have espoused you to one husband, that I may present you as a chaste virgin, to
Christ," 2 Cor. xi. 2.
I have, as if the apostle should say, acted the part of a Spokesman, I have endea-
voured to engage your affections to Christ. Every Minister strives to espouse souls
838 MINISTERS COMPARED TO SPOKESMEN. [BOOK IV.
to the Lord Jesus ! as Abraham's servant was employed to obtain Rebecca for Isaac. It
is the main work of a Minister to win souls, and bring them over to Christ.
Note, Ministers may fitly be compared to Spokesmen.
METAPHOR. PARALLEL
I. A Spokesman is a friend to the I. Ministers are the friends of Christ ; " I
lover, one that knows his secrets, have called you friends," They know the mind
and is judged faithful, a person that of Christ: " The secrets of the Lord are with them."
he confides in, and is therefore trust- " All things, 31 saith Christ, " that I have heard
ed with his great and most weighty of my Father, I have made known unto you. You
concernments. Abraham had great have not chosen me, but I have chosen you,"
confidence in his servant, and there- John xv. 14 16. Christ chooses none to this
fore chose him for that work, viz., to work, but such as are faithful : "And I thank Christ
go and take a wife for Isaac. Jesus our Lord, who hath accounted me faithful,
putting me into the ministry," 1 Tim. i. 12.
II. A faithful Spokesman is very II. So a faithful Minister is very diligent about
intent and diligent in his business, his master's work. Peter and John forsook all,
Abraham's servant would not eat nor and followed Christ. He gives himself wholly up
drink, until he had delivered his mes- to the work of the Gospel. They esteem, with
sage, or told his errand. holy Job, the words of his mouth more than their
necessary food, Job xxiii. 12.
III. A Spokesman uses many argu- III. So ministers may use many weighty argu-
ments to engage the affections of the ments to persuade sinners to fall in love with, and
person to whom he is sent ; he doth espouse themselves to the Lord Jesus, to accept
set forth the merits, riches and worthi- of the offers of his grace and divine favour, being
ness of the person who is the princi- . not willing to take any denial, if possible. They
pal suitor. i pray, woo, and beseech in Christ's name ; and some
of the arguments they use are these, viz., 1. They
set forth the greatness of their Lord and Master. " He is the King of kings and Lord
of lords," saith Paul ; " The Lord of life and glory," saith Peter. 2. They set forth his
great riches : " Unto me, who am less than the least of all saints, is this grace given,
that I should preach among the Gentiles the unsearchable riches of Christ," Eph. iii. 8.
See how Abraham's servant pleaded, when he came to court the damsel : " The Lord
hath blessed my master greatly, and he is become great ; and he hath given him flocks
and herds, &c., silver and gold, and man-servants, and maid-servants, and camels, and
asses. And Sarah my master's wife bare a son to my master, when she was old, and
unto him he hath given all that he hath," Gen. xxiv. 35, 36. how rich and great,
saith a Minister, is God ! The cattle of a thousand hills are his : The earth is the Lord's
and the fulness thereof." And Christ, saith he, is appointed heir of all things. " All
things that the Father hath, are mine," John xvi. 15, and xiii. 3. He knew, that
the Father had given all things into his hands. 3. They set forth not only
the greatness and riches of Christ, but also his admirable beauty. ' He is fairer than the
children of men," Psal. xlv. 2. 4. They set forth the greatness of his love, so far as
they can conceive of it, or make it known ; for the breadth, length, depth, and height of
it is wonderful, as Paul shows, and passeth knowledge, Eph. iii. 18, 19. 5. They set
forth his power and sovereignty : he hath all power in heaven and earth ; he is the
Prince of the kings of the earth ; nothing is too hard for him to do ; men and devils,
wind and seas are at Ms command. 6. They set forth his great wisdom : " He is the
power of God, and the wisdom of God," 1 Cor. i. 24. Saith the apostle> " In him are
hid all the treasures of wisdom and knowledge," Col. ii. 3. 7. They set forth his great
and glorious end in coming into the world, which was, that we might have life, and to
betroth us to himself for ever. 8. They set forth the greatness of his sufferings, his
wonderful abasement, the nature of his bloody anguish he suffered upon the tree. What !
doth not this Jesus, saith the servant of God, that comes to you through a sea of blood,
deserve your affection ? &c. 9. They use arguments of another nature, such as are
taken from the consideration of the sinner's dead, cursed, and miserable state without him ;
the blessedness of such as do embrace him, and espouse themselves to him ; and divers
others, too many here for me to reckon up.
BOOK IV.] MINISTERS COMPABED TO CLOUDS. 839
SIMILE. PARALLEL.
IV. A faithful Spokesman is not IV. So Christ's faithful Ministers are not satis-
satisfied, to see the person to whom fied to see sinners hearken to the Word, and seem
he is in the behalf of , his master a pleased with the doctrine of the Gospel, which
suitor, to be only ready to hear, they daily preach, unless they leave their sins, and
and seem, to approve of -the motion become new creatures, and close in in good earnest
he makes, unless she at last be with Christ, giving themselves to him. It is said
brought to a ready and willing of the saints, ' They gave themselves to the Lord."
compliance, and say with Rebecca ; If a man be a suitor to a damsel, and she seem to
" I will go along with this man;" like him, and be pleased with the motion he
that is, I am resolved to become makes, and yet never consent to become his wife ;
Isaac's wife, Gen. xxiv. 58. will this please him ? surely no : neither doth it
please Christ, nor his Ministers, to see sinners go
from place to place to hear sermons, and write sermons, and commend this and that
preacher, if they do not make a real contract, and become espoused to the Lord Jesus.
It is nothing less than a thorough work of grace, regeneration, or a true conversion, that
will satisfy one of Christ's faithful Spokesmen.
V. It grieves a faithful Spokes- V. So it grieves a faithful Minister, when sin-
man, when he finds his master is ners slight the message and tenders of grace in
slighted, and his dear and noble the Gospel ; when Christ is not embraced, nor
Lord that sent him rejected, and a closed in with : when they only take him into their
base and poor fellow entertained, lips, but keep him out of their hearts. this
and delighted in, instead of him who wounds their souls ! Shall sin, saith the servant
is so worthy. of God, that bad and filthy enemy of my Mas-
ter, be entertained and delighted in ? Shall the
devil have the rule and pre-eminence in you? and the love of the world be so
sweet, which is enmity to God ? And shall Christ who died for you on the cross, he
who is so excellent, who is able to make you happy forever, be slighted and rejected
by you? What ! will you prefer your base lusts above all that inconceivable good
there is in God the Father, in Christ his holy begotten Son, in the Holy Spirit, and in
the way of holiness.
VI. A Spokesman, when he sees VI. So Christ's faithful Ministers in the day of
he cannot prevail, returns, and judgment, shall doubtless be brought in as wit-
gives Ms master or friend that sent nesses against stubborn and impenitent sinners, to
him, an account how matters go. whom they preached the Gospel. " And now, said
Abraham's servant, if you will deal kindly and
truly with my Master, tell me : if not, tell me ; that I may turn to the right-hand, or to
the left," Gen. xxiv. 49 ; that is, that I may grfca. my master an account of my errand ;
what shall I say to him that sent me ? So saith Christ's servant, if you will deal kindly
and truly with my Master, tell me ; if not, tell me, that I may turn, &c., I .must de-
clare to the Lord Jesus, in the great and dreadful day, how you have slighted or not
regarded the message I am sent about ; how you are resolved to keep to your other
lovers, and remain in your sins, being carnal, loose, ungodly ; and that Christ was
not precious in your eye, nor will you be persuaded to forsake all, and follow him,
nor be made sensible of that glory and beauty that is holiness. And what a sad thing
will this be, when a Minister must appear against this man, and that man, and say,
Lord, I spoke to them again and again, I preached an hundred sermons to them to
engage their hearts to thee, but none of them would take place, as thou seest, upon their
hearts, &c.
MINISTEBS COMPARED TO CLOUDS.
" My doctrine shall drop as the rain," &c., Deut. xxxii. 2.
" I also will command the Clouds, that they rain no more rain upon it," Isa. v. 6.
CLOUDS have divers metaphorical notations in the holy scriptures :
1. For calamities or great afflictions : " How hath God covered the daughters of
Zion with a cloud !" Lam. ii. 1.
840
MINISTEES COMPAEED TO CLOUDS,
[BOOK iv.
2. Because of the number and multitude of Clouds, for in tempestuous weather a great
plenty of thick Clouds appear, so an innumerable company of witnesses are .compared
to Clouds, Heb. xii. 1.
3. They are also used in comparison : " Behold, he shall come as Clouds : that is, his
army will I make a vast appearance, the Targum says, as a Cloud which comes up and
covers the earth, Ezek. xxxviii. 9.
4. For vanity and inconstancy, or emptiness ; hence false teachers are compared to
Clouds without rain.
5. And upon divers accounts true Ministers of the Gospel may^be compared to
Clouds ; for as false teachers are like Clouds without rain ; so true Ministers are as Clouds
full; or filled with rain, &c.
How fitly Christ's Ministers may be compared to Clouds, will appear by what
follows.
METAPHOE.
I. Clouds are fit receptacles
for the water, they receive their
water, as it is drawn up out of
the fountain of the great deep:
for God hath made the Clouds as
useful as so many buckets, to draw
up water out of the sea ; and the
wind is made use of as an hand,
to carry these buckets or Clouds
whithersoever the great Creator
pleaseth, to distil it down upon the
earth, that the earth might be re-
plenished, and made fruitful by it.
II. Clouds are prepared by the
wise God, as fit mediums to let
rain down, and that so it might fall
gradually, as the earth is able to
take it in, to the benefit of all
things that grow thereon, and not
to its detriment, as possibly it
would, were it not that God made
use of the Clouds.
III. Clouds let down their water
more freely at one time than at
another : now and then it falls down
wonderfully.
IV. Clouds let down their water
at God's command, and they obey his
voice.
V. It is a great judgment upon
a people, when God commands or
restrains the Clouds from raining
upon the earth^ or upon this or
that particular nation, field, or
vineyard.
VI. Clouds are of great profit
to those who have weak eye-sight,
in that they are as a veil between
the bright shining of the sun, and
them ; for the light must be pro-
portionable to the sight, or else eyes
are confounded.
PAEALLEL.
I. So Ministers receive all their spiritual rain
out of the great Fountain of all fulness : "Of
his fulness have we received," &c., and that by
the Spirit ; that so their doctrine might drop as
the rain upon the tender herbs, and as showers
upon the grass, Deut. xxxii. 6. It is according
to the gifts and operations of the Spirit, be it
more or less, that these spiritual Clouds are filled :
and as God is pleased to distil and bless the Word,
it becomes profitable, and makes, this or that man
fruitful in grace and holiness. What abundance
of fruit have the saints brought forth under
the dropping of these Clouds !
II. Ministers are appointed by the Lord as in-
struments, to communicate of his grace and di-
vine goodness to the children of men. If he
should make use of other mediums, it might be
to our hurt ; should he speak to us himself, we
could not, it is possible, be able to bear the hear-
ing of his word. The poor Israelites desired
Moses to speak to them, would not that God
should speak to them any more, lest they ded.
III. So the spiritual Clouds sometimes pour
down, or rather out, the divine rain in a plenti-
ful manner ; at other times they seeni much
straightened in their own spirits.
IV. So Ministers preach at God's command ;
it is he that openeth their mouths ; it is as 'the Spi-
rit gives them utterance.
V. So it is a severe and sore judgment upon a.
people or congregation, when God suffers his
Ministers to preach no more unto them, or makes
their ministry of no advantage or profit to them.
" I will command the Clouds, that they rain no
rain upon it," Isa. v. 6.
VI. So the Ministers of the word of God are
of infinite use and advantage to poor mortals :
for we have all but weak spiritual sight, and can-
not behold the glory of God, nor take in divine
mysteries, without these blessed mediums God is
pleased to make use of, in his gracious condescen-
sion to us : and therefore God speaks to us by men
like ourselves, and opens heavenly things by
earthly similitudes, &c.
BOOK iv.] "MINISTERS COMPARED TO FATHERS. 841
INFERENCES.
I. Let us pray, that these spiritual Clouds may be full of divine rain.
II. It shows us .the great wisdom and condescension of God to mankind, and what great
profit we receive by the preachers of the Gospel.
III. It shews the great folly of all those that go about to stop these Clouds from raining,
when God hath given them a command. Will they attempt to hinder the light from
shining, or the Clouds from raining, at their pleasure ? "Even thus they attempt spiritually,
when they strive to hinder Christ's Ministers from preaching the- Word, or obstruct the
showers of Gospel-grace from falling upon the souls of men.
MINISTERS COMPARED TO FATHERS.
" For though you have ten thousand instructors in Christ, yet have ye not many Fathers : for
in Christ Jesus I have begotten you through the Gospel" 1 Cor. iv. 15.
Ministers are Fathers, spiritual Fathers to believers.
METAPHOR. PARALLEL.
I. Father is a name of dignity, I. Ministers are men of name, power, and dig-
headship, and authority ; hence the nity ; they are Christ's substitutes ; hence called
rulers of Israel were called Fathers. rulers.
II. Some are called Fathers, be- II. Ministers, by the preaching of the Gospel,
cause they beget children ; this is the in a spiritual way, beget Christians to Jesus
common appellation and notion of the Christ. " I have begotten you through the Gos-
word. pel," 1 Cor. iv. 15.
III. Fathers train up and nourish III. Faithful Ministers also train up those Chris-
their children, showing much tender- tians they have begotten to Christ, in the further
ness and compassion towards them; knowledge of the truth, being very tender of
they are said to pity their children, them. " As you know how we exhorted, and
comforted, and charged every one of you, as a
Father doth his children," 1 Thess. ii. 11.
IV. Fathers have power to com- IV. So Ministers of Christ have power in his
mand their children. " I know him, name, to command those Christians, who are under
that is, Abraham, that he will corn- their special, care and charge, to do their respec-
mand his children," &c. tive duties. " These things teach and command,"
1 Tim. iv. 11. " Now we command you, bre-
thren, in the name of our Lord Jesus Christ, that you withdraw from every brother that
walketh disorderly," &c., 2 Thess. iv. 6. .
V. Fathers ought to be reverenced V. So faithful and worthy Ministers ought to
and honoured by their children, be highly esteemed and honoured by the Saints.
" Honour thy Father and thy mother," " Let the elders that rule well, be accounted wor-
&c., and their just commands to be thy of double honour, especially they who labour
observed and obeyed. in the word and doctrine," 1 Tim. v. 17.
VI. A Father ought not to be re- VI. So the Minister of Christ ought not to be
buked by his children, it becomes rebuked by any particular members of the Church
them not so to do, though he may be to whom he belongs, though in some things he
in a fault, .and blame- worthy, but en- may be blame- worthy. " Rebuke not an elder,
treated. but entreat him as a Father," 1 Tim. v. 1. Though
I doubt not, but that the Church, after a due and
orderly proceeding with an elder, if he be under evil, and obstinate, may be rebuked, nay,
not only so, but further proceeded against also.
VII. It is the honour of a Father VII. So it is a great honour to a Minister, or
to rule and ox>vern his children, and pastor of a Church, to rule and govern the con-
whole family, with wisdom and dis- gregation where he is placed, wisely behaving
cretion. himself in all things ; not to be soon angry, peev-
ish, nor self-conceited, but to study the rule, and
impartially to carry it with an equal severity and mildness to all, studying the nature and
disposition of every member.
5 p
842
MINISTERS COMPARED TO STEWARDS.
[BOOK iv.
METAPHOR.
PARALLEL.
VIH. Fathers ought to walk VIII. So it is the duty of pastors and Ministers
wisely before their children, in all of Churches, to lead an holy and godly life, and
holiness and sobriety, setting them- he as examples of true virtue and piety to all they
selves as patterns, to all that are in
the family, of grace and virtue.
IX. It is a great sorrow and grief
converse with. "Be thou an example of the he-
lievers, in word, in conversation, in charity, in
spirit, in faith, in purity," 1 Tim. iv. 12.
IX. So it is a heart-breaking sorrow to a
to a good and godly Father, to see godly and faithful Minister, to. see the saints and
his children froward, and fall out one members of the Church walk loosely, and live in
with another, -violating the bonds of strife and vain-glory, wronging and abusing each
nature. other, and thereby violate the sacred bonds of bro-
therly love, tenderness, and forbearance. " For
many walk, of whom I have told you often, and now tell you even weeping, that they are
enemies of the cross of Christ," Phil. iii. 18.
X. It is the property of a godly X. So Christ's faithful Ministers do not cease
Father to pray for his children, and to pray for those whom they have been instrumen-
also for the whole family committed tal to beget, by the Word of truth, unto Christ;
to his charge. nay, not only for them, but for all committed to
their charge ; nay, for all the children of God, " That Christ might dwell in their hearts
by faith, and that they may be rooted and grounded in love," &c., Eph. iii. 17.
INFERENCES.
I. We may infer from hence, that the office of a Minister is an honourable employment.
II. It may in many things teach pastors their duties to their members, and members
their respective duties towards their pastors.
III. It also serves to inform us, who are faithful, wise, and discreet Ministers of Christ.
IY. We may further learn, what a great concern it is for a Church to choose wise and
sober persons to be their pastors.
MINISTERS COMPARED TO STEWARDS.
" Who is a faithful Steward" &c., Luke xii. 42.
" Let men so account of us as the Ministers of Christ, and /Stewards of the mysteries of God.
Moreover, it is required in Stewards, that a man be found faithful," 1 Cor. iv. 1, 2.
STEWARD, stewardship, the original, oixovopt*** rendered in 1 Cor. ix. 17, dispensation,
properly signifieth the administration of household business, whereof one taketh such and
such care, and doth so dispose thereof, as that he appointeth every one what they are to do.
Note, true Gospel Ministers are Stewards, spiritual Stewards, Stewards of God.
METAPHOR.
I. A Steward is an officer that
principally belongs to great men ; few,
besides rich and noble persons, have
Stewards of their houses.
II. A Steward is a person that
hath a great trust and charge reposed
in him; many rich and excellent
things are committed to his
eare and oversight, sometimes
PARALLEL.
I. So true Gospel-Ministers, or pastors, are of-
ficers that belong to Christ's house, who is a great
Prince, nay, King of heaven and earth.
II. So faithful Ministers have a mighty trust
reposed in them ; the Lord Jesus hath committed
to their care and charge things of very great
worth and value, even all the goods of his house.
1. They are entrusted with the truth, and every
* Leigh's Grit. Sacr.
BOOK IV.]
MINISTERS COMPARED TO PLANTEES.
843
METAPHOR.
PARALLEL.
III. It behoveth a steward to be
faithful in all things, seeking the
honour of his Lord : they ought
to be much in their business, not
leaving it. to others, that are not
experienced in it, nor careful to
loot after it ; nor leave their mas-
ter's business, to mind and look
after their own.
all the goods of the house, and branch and part of it, called the mysteries of God,
charge of the family. which is of inestimable value. 2. The whole
Church; they have the care and charge of the
whole family or household of God. 3. They have the care and charge of men's souls com-
mitted to them. See Watchmen.
III. So ought every Minister of Christ to be
faithful in all things, wholly studying the profit,
honour, and interest of the Lord Jesus. They
ought continually to be about his affairs, not
leave the management of the Church, and con-
cerns of the ministry, like some self-seeking priests
of our days, to others, who are unexperienced,
negligent, and worse ; to follow their own concerns,
and living in ease and pleasure, pursuing after the
riches and vanities of the world, mattering not whe-
ther Christ be honoured or no, or whether his interest sink or swim, so that things
go well with them, and they thrive in the world. There are too many such in this day,
so that we may well say with the apostle, " All seek their own, and none the things that
are Jesus Christ's."
IV. Stewards give direction to IV. So Ministers give directions to the dea-
all inferior officers, and others in cons, and other members of Christ's Church, how
the family, about their respective to discharge their duties in their respective places,
work and business. &c.
V. Stewards must expect to be V. So all the Ministers of Christ must, expect to
called to an account, and if un- be called to an account. The time is coming, when
faithful, are frequently put outoftheir Christ will reckon with them ; and happy will they
stewardship : " Give an account of be, that have their accounts to give up with joy, to
thy stewardship, for thou mayest be whom the Lord Jesus will say, " "Well done, good
no longer Steward," Luke xvi. 2. and faithful servant," &c.
MINISTEES COMPAEEDTO PLANTEES.
" / have planted, and Apollo watered, &c. Now he that planteth, and he that watereth, are
one, 3 '' 1 Cor. iii. 6, 8.
GOD is the chief spiritual Planter, Isa. v. 7, Ix. 21, and Ixi. 3, Matt. xv. 13. None but
he can implant a principle of grace in the sinner's heart ; it is his proper work to take
us out of the old stock and root, and plant us into the new. But forasmuch as these things
are asserted by the preaching of the Word, Ministers are called Planters : "I have
planted," &c., 1 Cor. iii. 6. They are but under or subordinate Planters and waterers, to
TOV ccvt-uvovret, him that gives the increase, viz., Jehovah.
METAPHOE.
I. A skilful Planter is a curious
artist, one that knows the nature of
trees, plants, and seeds. He is
skilled in setting, ingrafting, inno-
culation, or grafting with the scion.
II. A Planter hath fit tools or
instruments to do his work withal,
viz., a spade, a knife, &c., without
which he can do nothing.
III. A Planter knows, that un-
til the ground he is to plant, be
PAEALLEL.
I. So an experienced and able -Minister of the
Gospel is a very skilful person, one that hath,
knowledge of great mysteries, both of nature and
grace : he knows the state of man in the first Adam,
that old stock ; and also the nature of planting, or
grafting into Jesus Christ, how and which way it iss,
and must be done.
II. So Ministers of Christ have fit instruments
to work with, viz., the Gospel, which is called the
ingrafted word, i. e., an instrument or means by
which souls are planted, or grafted into Christ,
by the help of the Holy Ghost, without which they
can do nothing.
III. So Ministers know, unless the hearts of
sinners are dug by the powerful convictions of
2 p 5
844
MINISTEKS COMPAKED TO PLANTERS.
[BOOK iv.
METAPHOB.
PARALLEL.
dug up, and well prepared, it is not the Word and Spirit of God, they are not fit to
meet to be sowed or planted.
receive the seed of grace, nor to be planted in
God's vineyard.
IV. So Ministers also know, that unregenerate
men, who grow upon the natural root of old
Adam, unless they are removed, and planted into
Jesus Christ, cannot bring forth acceptable fruit
to God; until removed by the power of the
Word and Spirit, and transplanted into Jesus
Christ by a lively faith. Mankind naturally are
the offspring of a corrupt and degenerate root,
viz:, the first Adam; for as is the root and tree,
such are the branches, and the fruit thereof: "A
corrupt tree cannot bring forth good fruit," Matt. vii.
IS.
V. So a Minister knows, that until the new stock,
viz., Jesus Christ, was cut off, that is to say, cru-
cified, no men, as spiritual scions, can be grafted
into him by a lively faith : though there is in this
a great disparity, as applied to Ministers, for Planters
cut off or cleave the stock themselves, before they graft the scion ; but Christ was cut off
by another hand.
" ' VI. So a Minister knows, before a soul can be
grafted into Christ, he must be cut off of the old
stock, viz., old Adam, and taken off of his own
righteousness. The first work upon a Christian
is cutting work. They were cut or pricked in
their hearts, while Peter preached to them, Acts ii.
37. The Word of God is sharper than a two-edged
sword, Heb. iv. 12. As no scion is ingrafted with-
out cutting ; so no soul is united to Christ, with-
out a true and cutting sense of sin, and of
his own misery, John xvi. 8, 9. And when
souls are under a work of conversion, it is a critical
time with them ; many have miscarried then, and
never recovered again : they have indeed for a time
remained like dead grafts in the stock, by an exter-
nal, lifeless profession, but never come to any
thing ; for such dead grafts in a little time fall off from the stock, Christ, and perish. But
this I must needs say, it is principally for want of being quite cut off, or because they were
never thoroughly cut or wounded at heart ; convictions upon their hearts were never deep
enough, or not kind convictions, rather legal than evangelical ; they were not cut by a fit
instrument, &c.
VII. So a Minister, when he sees poor sinners
are fitted, and every way prepared by powerful
convictions, ought to make what speed he can
to apply the plaister, and direct them to a closure
with Christ, that is to say, to believe on the Lord
Jesus, Acts xvi. 30, 31. And when this is done,
there is an intimate union betwixt Christ and the
souls that believe in him : " He that is joined to the
Lord, is one spirit." It is the nearest, closest, and
strictest union ; they are so glued one to the other,
so that as the graft is really in the stock and the sap
of the stock is really in the graft ; so a believer is really, though mystically, in Christ, and
the Spirit of Christ is communicated to a believer : "He that dwelleth in love, dwelleth in
God," 1 John iv. 16. And as the graft is bound to the stock so steadily, that the wind
cannot lose it : so the believing soul is fastened to Christ by such bonds, as will secure it
from all danger of being loosed from him any more.
IV. Planters, as naturalists ob-
serve, find by experience, that a
wild ungrafted tree never hears
good fruit, nor can, till it be re-
moved out of its natural soil, into
a good soil, and grafted with a
better kind. The root that bears
this wild fruit is a degenerate root.
and that is the cause the fruit is so
unpleasant, sour, and naught.
V. A Planter, who hath skill in
grafting, knows the stock must be
cut off, before the scions be grafted
in.
VI. A Planter knows, a twig
that is to be grafted, or a bud in-
oculated, must first be cut off with
a knife that is keen or sharp, or an
instrument, from the tree on which
it naturally grew: and when the
grafts are cut off, in order to this
work, it is a critical season with
them, saith worthy Mr. Flavel, if
they lie too long before they are
ingrafted, or take not with the
stock, they die, and are never
more recovered ; they may stand in
the stock a while, but are no part
of the tree.
VII. A Planter, when grafts are
cut off, and prepared to be en-
grafted, makes all convenient speed
he can to close them with the new
stock; the sooner, saith one, that
is done, the better. The graft is
intimately united, and closely con-
joined with the stock : the conjunc-
tion is so close, that they become one
tree.
BOOK IV.]
MINISTEES COMPARED TO PLANTERS.
845
METAPHOR.
PARALLEL.
IX. A Planter's work, like other
labourers, is very hard ; they ofttimes
sweat at it, spend and waste them-
doth the soul's union, with. Jesus show.
And where and how these heavenly plants do grow.
VIII. A Planter sometimes plants VIII. So a painful Minister may, nay, and has
a whole vineyard, with the help and planted a whole Church by the help and assist-
assisfcance he hath from others. ance of the Spirit of God, yea, several Churches,
as St. Paul, and others we read of, &c.
IX. So is the Minister's work a very hard and
laborious work; no digger or Planter works
harder, or takes more pains, than some faithful
selves ; they find some ground very Planters, or preachers of the Gospel ; they fre-
rocky, and difficult to dig up, and to quently sweat at their work, as we have elsewhere
manure. . showed, and by their study and great labour, waste
their frail bodies. Some sinners have rocky hearts.
X. A Planter doth not only plant, X. So godly Ministers do not only preach,
but also water his plants, that they whereby souls are planted by the heavenly doc-
may grow and thrive the better. trine ; but also pray for increase, whereby their
plants are watered : " I have planted, and Apollos
watered." What Paul plants, Apollos comes after
and waters with his doctrine, that dropped like dew. " Neither is he that planteth, any-
thing, nor he that watereth, but God that giveth the increase," 1 Cor. iii. 7.
XI. He that plants a vineyard with XI. So a faithful Minister, or spiritual Planter,
his own labour, ought to be allowed ought to eat of the fruit of that Church or vine-
to eat of the fruit thereof; and it
would be accounted a strange thing,
should he be denied it.
yard he hath planted, or doth keep, prune, and
manure ; that is to say, to be fed and comfortably
maintained by them. " Who goeth a warfare at
his own charge at any time? Who planteth a
vineyard, and eateth not of the fruit thereof ? For who feedeth a flock, and eateth not
of the milk of the flock ? Say I these things as a man, or saith not the law the same also !"
&c. " If we have sowed unto you spiritual things, is it a great thing we should reap your
carnal things ?" 1 Cor. ix. 7, 8, 11.
XII. Planters greatly rejoice to XII. SoMinisters rejoice to see saints or spiritual
see their plants thrive and grow, and plants grow and thrive in grace, and true holi-
their labour prosper. ness : " I have no greater joy, than to see my Fa-
ther's children walk in the truth," 3 John 4.
XIII. Planters do not only take XIII. So spiritual Planters, Christ's faithful
delight in planting, in the spring, and Ministers, do not only take delight to labour in
other fit seasons; but do also take Christ's vineyard, to plant and graft when the
care of the plants at such time when sun or spring-season of providence shines upon
^ -"~ ' * ' ' " ' ^ " them, but endure the sharpest storms of persecu-
tion, in the teking care of those tender plants,
who by reason of the sharpest winter, may be in
greatest danger.
XIV. So Ministers have been, and are great
instruments of much good and benefit to the
place or country where God hath blest their la-
bours, by planting Churches, who have sent forth
such fruit, that many thereby have been made
fruitful in grace and holiness. What spiritual
profit have these after-ages reaped by the labours
of those that were at first, and those that, followed after, as Planters in God's vineyard !
of which the holy scripture, and other histories give a full account. So that word is ful-
filled, " Others have laboured, and you are entered into their labours," i. e., we reap the
benefit of those that were Planters before us, as others may reap the benefit of the labours
of such as are now entered into the same work, that the generation that is to come may
praise the Lord.
INFERENCES.
I. What grace and glory is this, saint, that God hath conferred on thee, in taking
thee out of that wild, dead, and barren stock, and planting thee into that precious,
it is winter, lest .the frost and cold
should spoil their growth.
XIV. Planters have been, and are
greatly instrumental for the benefit
and advantage of the place and
country where they dwell, by the
vineyards, orchards, and gardens they
have planted.
846 MINISTERS COMPARED TO BUILDERS. [BOOK IV.
living, and fruitful One, Christ Jesus ! Canst thou enough admire and prize thisgrace and
favour ?
II. It shows what wonderful union, and hlessed nearness there is between Christ and
every sincere Christian !
III. It shows us, that all our good fruit is from Christ Jesus, and by means of that
blessed, mysterious, and glorious union with him.
IV. Ministers ought to be men of wisdom, such as are faithful, able, and willing to la-
bour, men that are not idle.
V. It reproves not only such saints, that take up with the name of plants in God's
vineyard, and bring not forth fruit : but also Churches, that see not, or will not see, nor
learn their duty to their painful and faithful Ministers.
VI. It shows the folly and madness of all those that go about to hinder or spoil
the work of those spiritual Planters, God's Ministers : for what would men think of
such, that should suffer uone to plant, nor any plant or tree to grow, nay, destroy, inas-
much as in them lieth, all the vineyards, orchards, and gardens in the place or country
where they dwell ? Such like work do all those that persecute God's faithful Ministers and
people.
MINISTERS COMPARED TO BUILDERS.
" According to the grace of God which is given me, as a wise master-Builder, I have laid
the foundation," &c., 1 Cor. iii. 10.
A BUILDER is a metaphor taken from carpenters and masons, &c., that build houses ; the
Hebrew word by which building is expressed, is derived from the root, rca to build or rear
an house or city. God in Christ is the chief Master-Builder : " He that built all things,
is God," Heb. iii. 4, and he is the great Builder of his temple : " Upon this Rock will I
build my Church, &c. And yet Ministers under him are likewise master-Builders, &c.
METAPHOR. PARALLEL.
I. A wise master-Builder gives I. So St. Paul, and other great and wise master-
direction to others, how the house, Builders, the apostles, have given plain directions
&c., must be built ; and to this pur- to us, and all inferior Builders, how the house of
pose shows the figure or true form of God must be built, and with what materials ; and
it, that so other under-Builders may they have left in the holy Gospel a plain scheme
know how to go on with their work. or figure of it, that so all spiritual Builders may
know how to proceed in their work.
II. A master-Builder takes spe- II. So the apostles have, as instruments in
cial care rightly to lay the founda- God's hand, laid the foundation- of the true reli-
tion, upon which the whole fabric or gion, the foundation of faith and salvation, the
structure is to be built, &c. foundation of the true Church, &c. "Another
foundation can no man lay, than that is laid,
which is Jesus Christ," 1 Cor. iii. 11.
III. A Builder hath sometimes III. So have Ministers mueh rubbish" to remove
much rubbish to remove, before he out of their own and sinner's way, before they
can go on with his work ; as the poor can poceed in their blessed work. There is the
Jews had, who built the temple, &c. rubbish of false-doctrine about justification ; this
was in the apostle's way, as well as it is in ours :
the Jews were hardly taken off from their own
righteousness, and legal ceremonies ; they would need build upon a legal foundation :
" They stumbled at the stumbling stone," &c. We have much Popish rubbish to remove,
the rubbish of men's inventions, and superstitious ceremonies, &c., besides the rubbish of
other heretics and deceivers.
IV. A Builder oftentimes meets IV. So Ministers find some sinners are very stub-
with hard work, in hewing and born and obstinate, like knotty timber, scragged
squaring his timber and stones, some and rugged stones, which, without much labour
being very rugged and knotty, &c. and pains, are not hewed and fitted for the build-
ing.
V. A wise Builder takes care to V. So should a Minister of the Gospel see that
BOOK IV.l MINISTERS COMPARED TO BUILDERS. 847
METAPHOR. PARALLEL.
prepare and make all his materials all the spiritual stones and timber be well squared,
ready, before he rises the structure, fitted, and prepared by a thorough work of re-
or builds his house. pentance and faith, before they are placed and laid
into the building or Church of God. " Prepare thy
work without, and make it fit for thyself in the field, and then build thy house," Prov.
xxiv. 27. They must not lay stones into the building, as they come out of the quarry
from whence they are digged, such persons as were never converted, nor capable subjects
of it ; and then afterwards, when they are put into God's house, go about to hew them
by the Word, /. e., endeavour to convert them. Ministers are hewers, and the axe is the
Word of God; " I have hewed them by the prophets ;" but they must proceed orderly, i. e.,
not baptize, and then teach ; but first teach, or make disciples, and then baptize them,
Matt, xxviii. 19, 20.
VI. A Builder can tell how many VI. So Ministers can tell how many fundamen-
principal pillars or posts belong unto tal principles there are of the Christian religion,
the house or building, and sees to fit I mean, principles necessary to salvation ; and also
all the materials thereof in their pro- the number of the foundations of Church-consti-
per place, and will be sure to see tutioh and fellowship ; and will see that every-
that he wants never a principal thing they do be done orderly, everything fitted
pillar. according to the directions of God's Word ; and
that they want not any one of the foundation-
principles of the Christian religion. It is dangerous, you know, if a house be to be built
upon six main pillars, if it want one. Bead Heb. iv. 1, 2.
VII. A Builder has his rule, by VII. So a wise Minister hath his rule, viz., the
which he doth all his work : he does Word of God ; he doth not do what he thinks is
not work by guess, nor by the sight right in his own eyes, until he hath tried it by the
of his own eye only, but by a certain rule, nor will he follow the humour and fancy
and unerring rule. of others, who may say, this is right, and that is
right : but according as he finds things to agree
or disagree with the holy scriptures, and Spirit of God, that unerring rule, by which he
receives, or rejects, takes, or leaves : he, with Moses, will do all things according to the
pattern showed in the mount: " As many as walk according to this rule, peace be on them,
and mercy, and upon the whole Israel of God," Gal. vi. 16. The Word of God should be
our guide in all things.
VIII. A wise Builder takes care VIII. So a wise Minister, or spiritual Builder,
that all the building be fitly framed endeavours to see that all the saints be united, fitly
together, and well fastened to the framed, or joined together in love, and well fas-
foundation, tened by faith and love to Jesus Christ. See
what the apostle saith, Eph. ii. 20 22, " And
are built upon the foundation of the apostles and prophets, Jesus Christ himself being the
chief Corner-Stone ; in whom all the building being fitly framed together, groweth to an
holy temple in the Lord, in whom ye are builded together for an habitation of God, through
the Spirit."
IX. A Builder takes great care IX. So a wise and faithful Minister takes spe-
to give directions about the door, cial care to give directions about the door into
or way into the house he is build- God's house, that all whom Christ would have
ing, and makes it plain, that all enter in, may not be at a loss about it, nor stumble
people who have a mind, or ought as it were at the threshold. It is absolutely
to enter in, may readily find the necessary, that they are acquainted with, and
way, and not stumble at the thres- able to show to others, what are those initiating
hold. ordinances into the house or Church of God. And
sad it is to see so many worthy Ministers among
us at so great a loss in this respect. It is demonstrated in a small treatise, written by
Mr. W. K., entitled, A Sober Discourse of Right to Cliurch Communion. It has always
been asserted by Christians of all persuasions, till of late, that baptism in water, that holy
sacrament Christ ordained and left in his Church, is absolutely necessary to Church- fellow-
ship and communion ; though touching the subject and manner of the administration of
that ordinance there hath been much controversy : but sure I am, the Word of God is very
full and plain in this case.
1. The Lord Jesus hath positively enjoined repentance, faith, and baptism, to be
848 MINISTERS COMPARED TO BUILDERS. [BOOK IV.
METAPHOR. PARALLEL.
taught as the first principles of his sacred doctrine, and as fundamentals of Church-com-
munion and fellowship. See Matt, xxviii. 19, 20, Heb. vi. 1, 2.
2. This also was the door the holy apostles, those wise master-Builders, directed per-
sons to, and opened for entrance in the primitive time : " Repent, and he baptized,
every one of you," &c. " Then they that gladly received the word, were baptized : and
the same day there was added unto them about three thousand souls," Acts ii. 40, 41.
Compare this with Acts viii. 38, and xvi. 33, Gal. iii. 7. And hence it is said, " By one
Spirit are we all haptized into one body," or to be of one body. Moreover, as it is in the
above-cited treatise proved, upon the examination of the records of the next age after
the apostles, it is evident, the same order was retained and kept up, as appears
by Justin Martyr, in his apology to Antoninus Pius, the Roman emperor. " This
food, saith he, we call the Eucharist, to which no man is . admitted, but only he that
believeth in the truth of the doctrine, being washed in the laver of regeneration
(so he called baptism,) for the remission of sins, and that so liveth as Christ hath
taught." Tertullian and Cyprian positively offirm the same, and divers others of the
ancient fathers ; as Basil, Nazianzen, Optatus, Athanatus, Epiphanius, Hilarius, Am-
brose, Jerome, Sozomen, Athanasius, Augustin, &c., as is largely showed by the divines
of Magdeburg, in their history of the Church, printed at Basil, 1624. Also all our
modern divines fully agree with the ancients in this great point, viz., that baptism
is absolutely an initiating ordinance, and that no unbaptized person ought to be ad-
mitted into the Church, nor to the Lord's supper ; though it is confessed, that some
do not say, that baptism alone is the door into the Church, but baptism, and imposition
of hands. " There are two doors to be passed through, as saith a learned writer, be-
fore we can come, aditus, et intima Ecclesice penetralia, viz., baptism and laying on of
hands ; whereof the latter properly and immediately gives admittance." Mr. Hamnors
cites some ancient Christians speaking thus, Confirmatio, sive manuum impositio, protinus
dot jus communicandi in Sacramento corporis as sanguinis Christi : That is, " confirma-
tion, or imposition of hands, forthwith giveth full authority and right of communion in the
body and blood of Christ." And in another place saith the same person, " He that was
not confirmed, was not admitted to the Eucharist."
X. A master-Builder goes on X. So a true faithful Minister, when he sees the
with his work, when the founda- work of God's house going on, every one labouring
tion is laid ; the scaffolds are not diligently every day to be more and more holy,
taken down, till the building be fin- and pressing on towards perfection : " Not laying
ished, but rather raised higher and again the foundation," &c., " let us go on to per-
higher, as the fabric goes up ; he re- faction, and so grow up unto him in all things,
solves every day's work shall add who is the Head," Heb. vi. 1, 2. Gospel-Builders
some further beauty to it, in order to are " For the perfecting of the saints, for the work
the final perfecting of it. of the ministry, for the edifying of the body of
Christ, till we all come into the unity of the faith,
and knowledge of the Son of God, unto a perfect
man/' &c., Eph. iv. .12, 13.
METAPHOR. DISPARITY.
Earthly Builders build with ordi- But the spiritual Builders build the house of
nary wood, stones, brick, &c,, lifeless God with precious stones, not earthly but heavenly,
and dead materials : also they build not dead^ but living : " Ye also, as lively stones,
houses for men, or mortal creatures are built up a spiritual house, and not for man,
only, which may be soon destroyed but an t house or habitation for God, through the
by an enemy. Spirit ;" a house that the gates of hell shall never
prevail against.
Divers disparities are also here omitted, and left to be enlarged by the studious reader.
INFERENCES.
I. This may inform all that look upon themselves to he spiritual Builders, to take
heed they do not refuse the chief Corner-stone, as the Jewish Builders did : remember the
foundation is laid, which is the Lord Jesus Christ.
II. It may caution them to take heed they build with fit materials, not with wood, hay,
and stubble, hut gold, silver, and precious stones.
B OOK IV.]
MINISTERS COMPARKD TO SHEPHERDS.
849
III. It may caution -them to take heed they build according to the rule. Let them
not mistake the rule, the Pope or church of Rome is not the rule ; general councils are
not the rule ; the light within is not the rule ; the Word of God is the only rule, by which
these Builders of God's house must do all their work.
IV. It may caution them to take heed they do not make any other doors into the
Church, than what Jesus Christ hath made. The door that let into the natural church
of the Jews, is shut up by him that hath the keys of David ; birth-privileges will not give
a right to Church-membership under the Gospel. " Think not to say witluji yourselves
we have Abraham to our Father," &c.
V. It may caution them to take heed they do not leave out of the building any prin-
cipal pillar, lest their builcting prove defective, and stand not long. It is a fearful thing
to alter, add to, or diminish from the Word of God, Rev. ii. 2.
MINISTERS COMPARED TO PILLARS.
" And when James, Cephas, and John, who seemed Pillars," &c., Gal. ii. 9.
Ministers are like Pillars in the House of God.
SIMILE.
I. A Pillar helps to support and bear
up the Building.
II. Pillars are great ornament to
a building ; they serve not only for
use, but for beauty. The two brazen
Pillars in Solomon's temple were
curiously adorned with nets of chequer-
work, hly-work, and rows of pome-
granates, &c.
III. These Pillars stood in the porch
of the temple.
PARALLEL.
I. So Ministers help to support and bear up
the Church and house of God.
II. So godly Ministers are a great ornament
to the Church, being gloriously adorned, many
of them, with the gifts and graces of the blessed
Spirit, which some think was figured forth by the
Pillars of the temple, in respect of -the chequer
and lily-work; and by the pomegranates, the
fruitfulness of their conversation, &c.
III. So the apostles, those chief Pillars of the
Gospel-Church, lived in the beginning of the
Church, saith Mr. Lee,* or entrance of the Gos-
pel-ministration.
MINISTERS COMPARED TO SHEPHERDS.
" O ye Shepherds, hear the word of the Lord," Ezek. xxxiv. 9.
MINISTERS, in divers places of the holy scriptures of the New Testament, are compared to
Shepherds.
METAPHOR.
I. A Shepherd is chosen and ap-
pointed to .take care of the flock, being
a man skilful in that work.
II. A Shepherd feeds his flock,
leading them into good green pastures.
III. A Shepherd endeavours to keep
the flock together, lest any should
stray from the fold.
IV. A Shepherd watches over
his flock in the night, lest any
PARALLEL.
I. So .a Minister is chosen and appointed to
take care of the flock and Church of God, and of
the souls of men committed to hip charge.
II. So Ministers feed the flock of Christ : " Si-
mon, son of Jonas, lovest thou me ? feed my sheep,
feed my lambs," &c., John xxi. 16. Feed them with
good doctrine, feed them with a good example.
III. So a faithful Minister strives to keep all
the members of the Church, under his care, to-
gether, and will not, if he can help it, suffer any
of them to go astray.
IV. So Ministers must abide with their flock ;
they must not be at a distance from, them, lest evil
* Mr, Sam. Lee, Folio 238.
Q
850 MINIS-TEES COMPARED TO AMBASSADORS. [BOOK IV.
METAEHOB. PARALLEL.
danger, by dogs, wolves, or foxes should befal them from the enemy, there being
should befal them. " And there were many dogs, wolves, and cunning foxes abroad,
in the same country Shepherds abiding seeking to destroy and spoil the sheep and lambs
in the field, keeping watch over their of Jesus Christ, I mean, subtle deceivers and
flocks by nigkt," &c., Luke ii. 8. ' persecutors.
V. Shepherds are very tender of V. So Ministers should be very tender of the
their flocks, and drive them as they saints, or spiritual flock, and not impose upon
can go, showing much compassion to them such things as they are not convinced of
the weak and feeble, and endeavouring to be their duty; they must not drive them out
to heal and strengthen the diseased. of their pace ; and the weak and feeble among
them they ought to take compassion upon, and
strive to heal the diseased. The Shepherds of Israel failing herein, greatly provoked the
Owner of the sheep against them : " The diseased, saith he, ye have not strengthened,
neither have ye healed that which was sick," &c., " Strengthen ye the weak hands, and
confirm the feeble knees," Ez. xxxiv. 4.
VI. Shepherds sometimes keep sheep VI. So Ministers keep Christ's sheep : "Feed
that are none of their own. my sheep." They are Christ's by choice, by gift,
by purchase, by conquest, &c.
VII. Shepherds ought to feed VII. So Ministers ought to be fed by the flock
of the milk of that flock they feed. or Church they feed : " Who feedeth a flock, and
eateth not the milk of the flock," &c., 1 Cor. ix. 7.
VIII. It is a shame to a Shepherd VIII. It is a shame and great reproach to a
to regard the fleece more than the Minister, and a sign he is none of Christ's ser-
flock ; it may be said of some Shep- vants, who chiefly regards his own base and
herds, if they are fed, and have the carnal ends ; if he has but the fleece, and be well
fleece, let what will befal the sheep, fed, let what will become of the Church, or souls of
they matter not. those under his charge ; he seeks not them, but theirs.
INFERENCES.
I. Hence Ministers may be greatly enceuraged to a faithful and careful discharge of
their trust ; for they that serve the Lord Jestis, whose the sheep are, and who will reward
them in due time.
II. It may also caution them to be very careful, that they feed Christ's flock with no
other food than what is of Christ's providing.
III. It may inform all the flocks and sheep of Christ, over whom the Holy Ghost hath
appointed Shepherds or overseers, (1.) To prize their faithful Ministers, observe their
doctrine, and eye their holy and ieavenly conversation. (2.) To walk as sheep, (a.)
To keep close to their fold.
MINISTERS. COMPARED TO AMBASSADORS.
" We are Ambassadors for Christ," &c., 2 Cor. v. 20.
" For which I am an Ambassador in bonds" &c., Eph. vi. 20.
THE words, Ambassador, legate, or messenger, are synonimous terms, properly, such as
are commissioned or deputed betwixt distant parties, to transact affairs of moment. The
term. is applied to the ministers of the Gospel; and it sets forth, 1. The dignity, 2. The
duty of Ministers.
Note. Faithful Ministers are Christ's Ambassadors, &c.
METAPHOR. PARALLEL.
I. Ambassadors are authorized and I. Ministers are authorized, empowered, and
sent abroad by princes, about the great sent by the Lord Jesus, the Prince of the Icings
affairs of their kingdoms. of the eaith, on the great affairs of his glory, and
man's good.
II. Ambassadors usually are per- II. Faithful Ministers of Christ, such as are
sons f eminency ; it is an office Ministers indeed, are eminent persons, such as are
BOOK IV.]
MINISTERS COMPARED TO AMBASSADORS.
851
METTAPHOR.
that a prince will not confer upon
any of his subjects, but on such as
are of great esteem in his court,
such as are fitly qualified for that
great trust confided in them; in a
word, great honour and dignity is
conferred upon them.
PABALLEL.
great favourites to the court of heaven. What
higher dignity doth Christ confer upon any of his
saints here below ! They also are men fitly quali-
fied for this great employment ; and what their
qualifications are, and must be, you may see in
1 Tim. iii. 1 7, and Tit. i. 79, viz., " Blame-
less as the stewards of God, not self-willed, not
soon angry, not given to wine, no striker, not given
to filthy lucre, a lover of hospitality, a lover of good men, sober, just, holy, temperate,
holding forth the faithful word, able by sound doctrine to stop the mouths of gainsayers,
&c., not a brawler, not covetous, one that rules well his own house."
III. The
dors appears
their prince
come : they
according to
dignity of Ambassa-
in the greatness of
from whom they
have usually respect
the rank and quality
of their master.
IV. An Ambassador appears
according to the dignity of the
person whom he represents, and
whose place he supplies.
V. The Excellency of the mes-
sage Ambassadors are sent about,
shows further the dignity of the of-
ficers. Now there are three sorts of
embassies in the world :
1. Embassies of peace.
2. Embassies of Marriage.
3. State embassies, which respect
trade and commerce, &c.
1. An Ambassador is welcome,
when he comes from a prince about
peace ; and that especially.
(1.) When he comes from one
that is formidable, mighty in power,
and whose armies are irresistible ;
now to a poor, weak, and naked
people, how welcome is his ap-
proach !
III. Now true faithful Ministers are sent as
Ambassadors from the great God, who is King of
heaven and earth : "By whom kings reign, and
princes decree judgment," Prov. viii. 15. "With
him is terrible majesty, he rules and reigns over
all, and who can say unto him, What cloestthou?"
IV. True and faithful Ministers represent the
Person of Jesus Christ. ! and what honour is
this ! They are employed in his stead, they are
his deputies : He is the chief Ambassador, called
therefore the " Messenger of the Covenant ;" Mai.
iii. 1, from him they receive their authority.
V. Ministers come with'a threefold embassy :
1. Of peace.
2. Of Marriage.
3. Of heavenly commerce and trades, &c.
1. Christ's Ministers are welcome when they
come with an embassy of peace ; and needs they
must be so, if we consider the things following :
(1.) These Ambassadors come from that great
God that is dreadful in power, that if he speak but
in his wrath, the earth trembles, whose armies
are also ready ; who offers not peace, because he
cannot make war, or stands in need of our friend-
ship, but merely from his great love wherewith
he hath loved usi, &c. What can sinners do to
withstand his power ? Doth he fear their hostility ? Can they shoot their arrows as
high as heaven ? If they strike at him, he makes their swords turn into their own bowels.
how gladly should these Ambassadors be received ! Who would not tremble to think
of this God!
(1.) So a Minister of Christ is welcome to poor
sinners, vrho find the arrows of divine vengeance
sticking in their very hearts, and the curse of God
cleaveth to every faculty of their souls, who lie
bleeding under his heavy anger.
(3.) Now the Ministers of the Gospel offer ho-
nourable and easy terms : God might require the
perfect keeping of the whole law, he might de-
mand satisfaction for all the wrongs and injuries
we have done to his justice ; but they offer terms
of peace and pardon, upon the acknowledgment
of sin, and laying down our arms, and to hold
no league or secret friendship with sin and Satan
5 Q 2
(2.) An Ambassador is welcome,
when he is sent to a people that have
ielt already the impression of his
power, and are pining under the
bleeding miseries of his anger.
(3.) An Ambassador is welcome,
when the terms he offers are ho-
nourable and easy : not like the
peace that Nahash offered to the
men of Jabesh-Gilead, viz., that
they should have every one his
right eye thrust out, and lay it as
a reproach to Israel.
852
MINISTERS COMPARED TO AMBASSADOES.
[BOOK iv.
METAPHOB.
PABALLEL.
that is real to his word, and gives
good security for the performance
of what he promises.
2. Ambassadors sometimes of-
fer an alliance, by marriage, be-
tween one state and another.
aay longer, to take hold of Christ, and plead the atonement of his blood : " Believe on
the Lord Jesus, and thou shalt be saved."
(4.) An Ambassador is welcome, (4.) Now God doth by his faithful Ministers
when he offers peace from a prince give the greatest assurance imaginable of the per-
formance of whatspever he offers to poor sinners ;
he hath past his word, nay, more, it is upon oath,
Heb. vii
2. And this is one great part of a Minister's
embassy, he is sent to let sinners know what good
will the God of heaven and earth bears to them, .
and that he is desirous to bestow his own dear Son,
the heir of all things, in marriage upon ; what favour and grace is this ! Can sinners be so
sottish, foolish, and ungrateful, as not readily to receive and embrace this offer ?
3. Sometimes, as we minded be- 3. The Ministers of the Gospel come with
fore, Ambassadors come with an embassies for commeice ; God is willing in Christ's
embassy for trade, that there may name, to trade with man again : for no sooner
be an open trade and commerce had Adam sinned, but a war was commenced, and
all trade forbidden : but now through Christ
there is a free trade opened again to heaven ;
convinced and repenting sinners may be stored
with all things they need, as pardon, peace, union, and communion with God, and eternal
life, even all the riches of grace and glory : " Ho every one that will, Come, buy ;
and you that have no money, come, buy, and eat ; yea, come, buy wine and milk without
money, and without price," Isa. Iv. 1.
VI. So those who receive and show all due re-
spects to Christ's faithful Ministers, honour Christ,
whose deputies they are, and whose Person they
represent. " Few are so bold, as to say with that
proud king, ' Who is the Lord, that I should
obey him?' Exod. v. 2. Yet many dare say,
Who is the Minister, that I should obey his mes-
sage, or repent at his summons, or tremble at the
words he speaks?" What is he ? Do I not know
him ? What is he better than us ? Shall I mind what he says ? A rush for his doctrine, &c.
But let sueh read that word, " He that heareth you, heareth me; and he that despiseth
you, despiseth me ; and he that despiseth me, despiseth him that sent me," Luke x. 16.
j,
between such and such princes and
states, &c.
VI. Those that honour an Am-
bassador, honour the prince that
sent him; but those that abase,
slight, or despise him, do also de-
spise the prince or state that sent
him. We cannot despise this mes-
senger, and yet honour his master,
saith Mr. Gurnal.
VII. An Ambassador should
take heed he cast no indignity up-
on his office, by any base or un-
worthy practice ; he should behave
himself with all wisdom and gra-
vity, and avoid all dirty and un-
seemly actions; for in so doing,
he would bring much honour and
renown not only to himself, but to
his master also that sent him.
VIII. An Ambassador is to do
his uttermost endeavour to nego-
tiate and accomplish such matters
he is sent about; he must see to
his charge : for if the treaty of
peace, or marriage, or embassy
for commerce and trade, succeed
not, the Ambassador is sure to be
called to an account, how he hath
discharged his place, &c.
VH. So Ministers must be holy men, that they
bring not themselves, and the dignity of their
function, into contempt. A wise, grave and
gracious behaviour exceedingly becomes a Minis-
ter. Paul saith, he magnified his office. then
let others take heed they do not vilify and debase
it. That which another man may do without
much reproach, you cannot do, but it will be to
your great blemish and dishonour, nay, and to the
dishonour of Christ, and of his truth also.
VIII. So Ministers must seethe work of their
place and function. " They are," saith Gurnal,
" called Ambassadors, in regard of their duty, as
well as, dignity ; where there is honour, there is
onus, places of honour are places of trust.
Many like well enough to bear the Ministers' dig-
nity ; with Diotrephes, they love pre-eminence,
yet would willingly be excused the work that
attends it. None have a greater trust reposed
in their hands, than Ministers ; it is tremendum
onus, a weight that made the apostle tremble
under it : ; I was among you, (saith Paul,) with much fear and trembling."' They have
BOOK IV.] MINISTERS COMPARED TO AMBASSADORS. 853
METAPHOR. PARALLEL.
the charge of souls committed to them, one of which is more worth than all the world, no
less than the price of blood, the precious blood of Jesus Christ. To them is committed
the Word of reconciliation. Hence they pray and beseech, and use all means imaginable
to bring the souls of men to terms of peace and reconciliation with God, through Christ ;
they knowing the sad and dreadful effects, if they speed not ha their embassy. " Knowing
the terror of the Lord, we persuade men." And in another place, " We pray you in
Christ's stead, be you reconciled to God," 2 Cor. v. 11, 20. For if the treaty of peace
between God and sinners doth not succeed, the Minister is sure to be called to an account,
how he discharged his trust in the business, &c.
IX. An Ambassador is to keep , IX. So Ministers must see they keep close to the
close to his instructions ; he is in Word of God ; they had need to take their errand
nothing to act contrary to, or dero- well before they come into the pulpit, or assembly
gate from his commission. of God's people. " I have received of the Lord,
what I delivered unto you." They must speak no-
thing, require nothing, preach nothing, but what is according to the authority of God's
Word, which is above the church, senates, general councils, or any authority whatsoever.
These Ambassadors must act and do exactly according to their commission, &c.
X. An Ambassador must not X. So Ministers must be fitted with zeal, and
only act according to his commis- act diligently in their places, or prosecute" their
sion, as to matter, but must deliver ? business vigorously ; their hearts must be deeply
his message also with much zeal, engaged in their spiritual embassy. They are to
and with all due respect had to his preach with all fervency, as having the sense of
master or prince that sent him. He Christ's honour, and the worth of immortal souls
must not prosecute his business upon their hearts; and not only say, Thus and thus
coldly ; or after he hath had saith the Lord, and be satisfied to see people will-
audience, give himself to the pleasures ing tq give them the hearing. Though they may
of the court where he is resident, and thank them for that civility, yet they must not quit
mind his affairs no more, or not re- them, unless they see they accept of the terms of
gard how his master's business sue- peace and reconciliation, offered to them in Christ's
ceeds. What answer will he be name through the Gospel. They must show them
able to return ? Surely, if he should the profit that will accrue to them, if they do corn-
do thus he could not say, he had ply ; and the danger, on the other hand, if they do
done the work of a faithful Am- refuse; and that it willbe more intolerable for Sodom
bassador, &c. and Gomorrah in the day of judgment, thanforthem.
XI. It behoveth an Ambassador XI. So Ministers must not comply with Christ's
to be faithful in all things to his enemies, or seek for reward from them, such as
master's interest, and not to become would betray his interest, whatever is offered them,
a 'pensioner to a foreign prince : " But as we are allowed of God to be put in trust
for such an one is utterly un- with the Gospel, even so we speak, not as pleasing
worthy of such an honourable em- men, but God which trieth our hearts. For
ployment. neither at any time used we flattering words, as ye
know, nor a cloak of covetousness, God is witness,"
1 Thess. ii. 4, 5.
XII. An Ambassador ought to XII. So Ministers ought to seek the good and
seek the interest of his fellow-sub- welfare of all the saints and church of God, and
jects, and show much love, care, help them by their counsel and prayers at all times ;
and tenderness to them, so far as the And not to weaken, but strengthen their hands, and
interest of his prince will bear ; and protect them from the scorn, reproach, and
not to do any thing to the spoiling of oppression of the enemy, as much as lieth in them,
their trade, &c. &c.
XIH. When a prince finds his XIII. So when God sees, that the messenger,
Ambassadors cannot succeed in their and message he sends by his faithful Minister, is
business, but that all terms of peace slighted, and that sinners remain obstinate, after
are rejected, he calls them home, long patience, he calls home his Ministers, perhaps
and then bloody wars commonly takes them away by death, and resolves to treat
follow. with that people or state no more, but con-
trariwise, to let out his wrath upon them. And
thus it fared with Israel of old. The Lord God of their fathers sent to them by his
854 MINISTERS COMPARED TO RULERS. [BOOK IV.
messengers rising early, and sending them, &c. But they mocked the messengers of God,
and despised his Word, and misused his prophets, until the wrath of the Lord arose
against his people, till there was no remedy," 2 Chron. xxxvi. 15. 16.
INFERENCES.
1. This shows what great dignity God hath conferred upon his faithful Ministers ; and
this title should procure an honourable esteem of them in the hearts of all persons to whom
they are sent. And this is more necessary to the good success of their message, than is
generally thought ; though it is evident, what Ministers speak upon this subject is mis-
constructed, as if they herein rather sought themselves, than to befriend the Gospel, or
advance the honour of their master. Men are ready to interpret it as a fruit of their
pride, and affectation they have of some outward grandeur, and worldly pomp, which
they design to gain by such a magnificent title. The apostle himself was sensible of this,
and yet would not desist to magnify his office ; and therefore saith he, " Let men so ac-
count of us, as ministers of Christ, and stewards of the mysteries of God, and that they
should judge nothing before the time," 1 Cor. iv. 1, 5.
Object. But some may say, If God will use Ambassadors to treat with sinners, why
doth he not use angels ? &e.
Answ. 1. The Apostle answers this : " We have this treasure in our earthen vessels,
that the excellency of the power may be of God, and not of us," 2 Cor. iv. 7.
2. Ministers being men, have the advantage many ways above angels for this work.
(1.) They are more concerned themselves in the message they bring, than angels are.
What greater argument for a man's care than his own interest ! (2.) They have a more
deep sense arising in. their hearts, upon the account of the temptations they are sub-
ject to, &c. (3.) The suflerings which ministers meet with for the Gospel's sake, are of
great advantage to their brethren ; had angels been the Ambassadors, they could not have
sealed to the truth of their doctrine with their blood, they cannot die, &c. (4.) Besides
the presence of angels might terrify and affrighten us, their glory is so great, &c.
II. This shows, that Ministers have a special commission. " How shall they preach,
except they are sent?" Rom. x. 15. They must have a lawful call to this office, as Am-
bassadors have.
III. Let poor sinners from hence be persuaded to hearken. to them, and carefully re-
ceive the message Ministers bring from the great God, and accept of terms of peace, and
close in with Jesus Christ.
IV. It shows the wonderful love of God, and the great care he hatli of mens' souls.
V. It shows what an intolerable affront is offered to the Majesty of heaven by those
that abuse or deride the ministers of the Gospel ; and much greater, by them that persecute
and imprison them for delivering their message. Paul was an Ambassador in bonds, &c.
VI. It shows the weight and importance of the preacher's message ; it is not a slight or
sleeveless errand they come about. " I set before you this day life and death," Dent. xxx.
lf> " Hear, and your souls shalllive." " He that believeth not, the wrath of God abideth
on him," John iii. 36. " Go into all the world, and preach the Gospel to every creature.
He that believeth, and is baptized, shall be saved ; but he that believeth not, shall be
damned," Mark xvi. 15, 16.
MINISTERS COMPARED TO RULERS.
" Remember them which have the rule over you, who have spoken unto you the Word of God,"
&c. Heb. xiii. 7.
MINISTERS of the Gospel are Rulers or governors, &c.
METAPHOR. PARALLEL.
I. Rulers are men in high place, I. So Ministers are the chief of God's people,
endued with power and authority such as have great power committed to them, as
over others ; it is a name of the deputies and ambassadors of Chrkt.
dignity.
BOOK IV.]
MINISTERS COMPARED TO RULERS.
855
METAPHOR.
II. Kulers or governors have a
law, by which they ought to rule
and govern in all things.
III. It is an evil thing, and
justly reproveable in rulers, to exceed
the limits and bonds of the law by
which they are to rule, and govern ;
PARALLEL.
II. So Ministers are to rule the house and
Church of God by the rule of God's word.
III. So it is an abominable evil in Ministers, to
rule according to their own wills, violating the law
of God. Ministers may exceed their due bounds,
and be arbitrary, and tyrannize over the people in
or to carry things according to their things spiritual, as well as civil Eulers or magis-
own wills and lusts, not regarding trates in things temporal,
the fundamental laws of the land
where they live.
IV. Eulers, in some places, are IV. So Ministers ought to be chosen by the
chosen by the people whom they Church ; it is the privilege of the people to choose
govern ; it is the people's privilege to their own pastors, and other officers, according to
the qualifications laid down by the Spirit of God.
1 Tim. iii. 1, 2, 3, "Wherefore, brethren, look ye
out among yourselves," &c. Acts vi. 3.
V. So Ministers ought to be men wise, holy, and
of a blameless conversation, such as are given to
hospitality, and not greedy of filthy lucre, 1 Tim.
iii. 2, 3. It is an odious thing to see a Minister
covetous, who is required to open the nature of,
and preach against that sin, as well as all others,
and ought to live accordingly. How can he preach
against that sin he is guilty of himself? or, if he
doth, what good effect can he think it will have
upon other men's hearts, when the word reflects
back upon himself, as it were, physician heal thyself ?
Paul could say in the truth of his heart to the
saints, it is not yours, but you, I seek. This was
the beastly sin which God loathed in the pro-
wolves ravening the prey, to shed phets and Eulers of Israel : " You are greedy dogs,
blood, and to destroy, to get dishonest which can never have enough, that cannot under-
gain," Ezek. xxii. 27. stand ; they all look to their own way, every one
for his gain fromhis quarter :" Is. Ivi. 11, compared
with that of Micah iii. 11, "The heads thereof, speaking of Zion, judge for reward, and
the priests teach for hire, and the prophets divine for money ; yet will they lean upon the
Lord, and say, is not the Lord amongst us ?"
VI. Faithful Eulers are a great VI. So Ministers, faithful and able Ministers,
Messing to a people, and ought to are no small blessing, and sign of God's favour
choose their magistrates.
V. Eulers ought to be wise men,
men fearing God. See Jethro's
counsel to Moses, " Thou shalt pro-
vide out of all the people, able men,
such as fear God, men of truth,
hating covetuousness," &c., Exod.
xvii. 21. " The God of Israel said,
the Eock of Israel spake unto me,
he that ruleth over men must be
just, ruling in the fear of God,"
2 Sam. xxii. 3. What a sore re-
buke doth God give covetous
rulers by the prophet ! " Her
princes in the midst thereof are like
be cheerfully obeyed, reverenced,
and submitted to. It is a great
sin to speak evil of dignities, or
despise dominions : " Let every soul
be subject to the higher powers," &c.
Horn. xiii. 1. " Submit yourselves to
every ordinance of man for the Lord's
sake, whether it be to the king,
@<zo-ttet of fiao-is, a foundation, and ^aos,
the people, the foundation of a
people, as supreme, or unto gover-
nors," & c . 1 Pet. ii. 13, 14.
to a people ; yea, great benefit we receive by them
in many respects, as might be shown : they feed,
guide, counsel and pray for us, as we 1 ! as rule and
govern us ; and therefore they ought to be with
all readiness obeyed : " Obey them that have the
rule over you, and submit yourselves ; for they
watch for your souls, as they that must give an
account," &c. Heb. xiii. 17. And to speak evil of
Ministers, is to despise then: high and holy func-
tion ; it is a God-provoking evil. There were some
in the apostle's times, who were crept into the
Church, who like Korah, spake against the dig-
nity and power of the apostles and Ministers of
Christ, who in a sense are said to be the foundation of God's people, whom the apostle
characterized, and shows what their end is like to be : " Who were presumptuous, self-
willed, and were not afraid to speak evil of dignities." Their hearts rose against the ser-
vants of God, for exercising authority in Christ's name; which is given to them; What
said Korah? " All the Lord's people are holy," &c., as if he should have said, is this Moses
more than others ? but we see what became of him, Numb. xvi.
856
MINISTERS COMPARED 'TO RULERS,
[BOOK: IT.
METAPHOR.
VII. Some Kulers, are chief ma-
gistrates, do not, cannot pass any
act or law, such, is the nature and
constitution of the government where
they live without the people ; no
law can be made, but with the
assent and consent of the people,
in their representatives in par-
liament, as it is here in the English
nation.
VTIL Rulers should rule their
people in love, showing all tender-
ness and bowels to the disobedient
like tender-hearted fathers, unless it
be towards those that are notorious
criminals.
IX. Rulers, that rule well, are
worthy of double honour.
X. Rulers are very needful : there
is a great necessity in all societies and
communities of in en, of govern-
ment, and Rulers. "What is a na-
tion, city, or family, without rule,
Rulers, or government, but disorder
and confusion ?
METAPHOR.
i'ARAILEL.
VII. So Christ's Ministers, or pastors, or
Churches, cannot, by virtue of any authority given
by the Lord Jesus, pass any act, either for the
receiving in, or casting out of members, &c., with-
out their brethren, &c. They must have the as-
sent and consent of the Church. Many reasons
might be given for it, which I shall omit. " If he
neglect to hear the Church, let him be unto thee
as an heathen man, or publican," Matt, xviii. 17.
VIII. So should Ministers labour to act in their
places towards the saints in love, and to show all
tenderness and meekness, with compassion, to such
who through weakness transgress ; [see Fathers]
and not to be severe to any, unless obstinate
and capital offenders ; on such justice ought to be
executed.
IX. So faithful and laborious Ministers, that
rule God's house well, ought to be greatly re-
spected : " Let the elders that rule well, be counted
worthy of double honour," 1 Tim. v. 17.
X. The need there is of Rulers in God's
Church is very great, God being a God of order,
and net of confusion, in all the Churches of the
saints. The necessity of them appears, by con-
sidering the nature of divers of the metaphors we
have opened concerning them. What would be-
come of the flock of sheep, if they had no shep-
herd, &c.
DISPARITY.
L Rulers, or earthly gover-
nors, are commonly noblemen,
men of great name, clothed
with outward glory and gran-
deur.
II. Many earthly rulers are
lords, and lord it over their
brethren.
I. Christ's true Ministers are of little or no
esteem in the eyes of the men of the world ;
they are commonly accounted base, low, and con-
temptible, &c. " Ye see your calling, brethren,
how that not many wise men after the flesh, not
many mighty, not many noble are called : but God
hath chosen the foolish things of the world, to confound the wise ; and God hath chosen
the weak things of the world to confound the things that are mighty ; and base things of
the world, and things which are despised, hath God chosen, yea, and things that are not,
to bring to nought things that are ; that no flesh should glory in his presence," 1 Cor. i.
2629.
II. But Christ's Ministers are contented to be
servants. Even as their Lord and Master came
not to be ministered unto, but to minister, and was
on earth as him that served : so his Ministers must
not assume the title of lords, nor must they lord it over God's people : " Neither as being
lords over God's heritage, but being ensarnples to the flock," 1 Pet. v. 3.
INFERENCES.
First : And now to conclude with this head, from the whole we may infer these par-
ticulars following :
1. That a true Minister of Christ, is one that is truly converted, a gracious, holy, and
sincere person, one that hath the experience of the real work of God upon his own heart.
2. A member of a true constituted Church, i. e., a community of godly Christians, that
have given up themselves in a solemn covenant, in the fear of God, to walk in fellow-
ship and communion together, according to the rule of the Gospel ; amongst whom the
word of God is truly preached, and the ordinances duly and hi a right manner adminis-
tered.
BOOK TV. J MINISTERS COMPARED TO RULERS.
3. That he ought to be chosen by the Church, according to the direction left by the
apostle, 1 Tim. iii. 1 6, Titus i. 5 9.
4. That he ought to be a discreet person, endued with considerable gifts and abilities by
the Holy Ghost.
5. If called to be a pastor or elder, he ought to be ordained by the laying on of hands
of the presbytery, or eldership, 1 Tim. iv. 14.
6. That he ought to be very laborious, and give himself wholly to the work of the mi-
nistry, making the word of God in all things his rule.
7. That he ought to have a comfortable maintenance allowed him by the Church, to
which he belongs, if they are able to do it. That this is their due by divine right, though
not a forced maintenance, otherwise than love to God, his truth, and people, whose duty
forceth them to allow their Ministers a competency.
Secondly, we may infer, that the work of a Minister of Christ is not easy, but contrari-
wise, a very hard and difficult work. " "Who is sufficient for these things ?" 2 Cor. ii. 16.
So hard, that many of Christ's servants of old undertook it with much trembling, which
made them cry out, " Send by whom thou wilt send," &c., Exod. iv. 13, Jer. xx. 9. So
hard, that a saint with all his natural parts is not sufficient for it ; nay, a saint with all his
. acquired parts is not sufficient for it ; nay, I may say, a saint with all his spiritual gifts,
graces, and endowments, without fresh supplies of new strength, is not sufficient for it.
Thirdly ; it informs us wherein the difficulty of the Minister's work cloth lie ; and that
1. In respect of themselves who are employed in it. (1.) They are but men ; <e Son of
man, I have made thee a watchman," Ezek. iii. 17 ; and they commonly none of the wisest
and most learned in the esteem of the world neither, 1 Cor. i. 27. (2.) Man at the best
is a dark sighted creature. We know but in part, 1 Cor. xiii. 9. (3.) Man at best is at-
tended with weakness, and carries a body of sin and death about with him. (4.) Man at
best hath but small skill, and short experience. (5.) Man at best is subject to great dis-
couragements, and liable to temptations.
2. In respect to the work itself, a Minister's employment is very hard and difficult.
(1.) It is a mysterious work ; what mysteries are greater than those a Minister is to study
and dive into ? " Without controversy, great is the mystery of Godliness," &c., 1 Tim. iii.
16. (2.) It is difficult, in that it calls for the greatest care and exactness imaginable ;
Add to his word, &c. (3.) In that it calls for the strength of his whole soul. (4.)
In that it is a work that consisteth of divers parts ; there are many things in which a
Minister ought to be well instructed, as appears by what hath been said. (5.) In that it
is a work which calls for much diligence ; a slothful or idle person is not fit to be a Mi-
nister. It is a work that must be followed continually ; " Preach the word, be instant in
season, out of season, reprove, exhort, with all long suffering and doctrine."
3. It is a difficult work, in respect of the opposition that is made against them, or
from those grand obstructions they meet with ; 1. From their own hearts ; 2. From
sin ; 3. From Satan ; 4. From the world. (1.) By reproaches and contradictions of the
ungodly ; (2.) By heretics, and false teachers ; (3.) From persecutors, &c.
Fourthly ; We may infer from what hath been said in opening these metaphors, that
Gospel ministration is of absolute necessity.
1. Because God hath ordained preaching as the ordinary means for the conversion of
sinners ; " Faith cometh by hearing, and hearing by the word of God," Eom. x. 17.
2. God hath gifted, and graciously endowed some men, on purpose for this work.
3. He hath given plain directions to his people, how and whom to choose and ordain, &c.
4. The necessity further appears, by considering the nature of the similes and meta-
phors we have opened. Sinners are in arms against God ; and these are his ambassadors,
by whom he treats, and offers terms of peace to them. Christ designs to espouse sinners
to himself, and these are his spokesmen, by whom he effects this glorious enterprize.
Fifthly; It shows also, that the Minister's function is a most noble and honourable
employment ; and that all due respect, esteem, and obedience ought to be given to them.
Sixthly; We infer, that many who pretend themselves to be Christ's true Minis-
ters, are none of his Ministers, but rather a shame and reproach to that venerable name,
work, and office.
Seventhly ; Let us learn from hence to bless God, that we have so many able and
5 R
858 FALSE TEACHERS COMPARED TO WOLVES. [BOOK IV.
worthy Ministers of Christ in our land. let us pray for them, and desire God to send
more of these labourers into his harvest. " Pray ye the Lord of the harvest," &c.
Eighthly ; it sharply reproves many churches and professors, for the great neglect of
their .duties towards their Ministers. What a day do we live in ! How is Christ's inter-
est, Ministers, and poor saints, forgotten, slighted, and neglected ! O that God would raise
up some to " cry aloud, and spare not, but lift up their voice like a trumpet, to show
God's people their transgressions, and the house of Jacob their sins !"
FALSE TEACHEES COMPARED TO WOLVES.
" / know that after my departure shall grievous Wolves enter in among you, not sparing
the flock" &c., Acts xx. .29.
A Wolf is in Hebrew Zeeb, Geu. xlix., in Ghaldee, Deeba, and Deba : the Arabians
call in him Zebah /the Greeks, Lycos, and Laffos,and Lycania, and Lycos, among some of
the Arabian writers, is borrowed from them, as Munster hath noted in his Lexicon of three
Languages ! The Italians call it Lupo ; in French, Loup ; in Spain, Lolo ; in Germany,
Valff; in English, Wolf.
The common epithets of this beast, amongst several authors,* are these, sour, wild,
fierce, bold, greedy, wary, swift, bloody, hard, degenerate, gluttonous hungry, flesh-
eater, famishing, harmful, cruel, furious, insatible, treacherous, martial, ravenous, nightly,
&c.
There are five sorts of Wolves. The first is called Toxenter, a swift Wolf ; the se-
cond kind are called Harpages ; and these, saith my author, are the greatest raveners,
to which, saith Topsail, our Saviour alludes, Matt. vii. 15. The third sort are called
Lupus Aureus, a golden Wolf, by reason of his colour ; the fourth, Aemone ; the fifth,
Ictinus. " I know, that after my departure shall grievous Wolves," &c. Not Wolves
only, but grievous Wolves, such as are called by somepy, snatchers, or ravening Wolves.
Note. Some False Teachers may fitly be compared to Wolves, to ravening Wolves.
METAPHOR. PARALLEL.
I. A Wolf is a cruel and devour- I. So some False Teachers are very cruel and
ing beast ; he is not contented to kill bloody, destroying multitudes of souls ; it is not
to fill his belly, but will spoil and one or two, but the whole Church of God they
destroy a whole flock, &c. -j- strive to devour ; hence said " not to spare the
II. Wolves are not only cruel, but flock," Actsxx. .29.
subtle and very crafty, also watching II. So some False Teachers are very crafty,
the fittest time to seize upon their and subtle to deceive, and prey upon the souls of
prey. They will silently approach men. They privily bring in damnable heresies,
the sheep-fold, to see whether the in a sly manner they seek to insinuate themselves
dogs be asleep, or the shepherd want- into the good opinion of men, and with wretched
ing ; when he is careless or negli- hypocrisy and sophistry counterfeit much purity,
gent of his flock, then comes the humility, and angelical sanctity, boasting of pe-
Wolf to destroy, and suck the blood culiar illuminations, and communion with God,
of the poor sheep. Those beasts that &c. And therefore they are said to " come/ in
have horns, he cometh upon at their sheep's clothing, but inwardly are ravening Wolves,"
tails, lest by their horns they prove Matt. vii. 15. By good words, and fair speeches,
too hard for him. They will, after they are said to deceive the hearts of the simple,
they have made great slaughter, to Eom.xvi.18. None have pretended to more seeming
hide their villany, wash their bloody zeal, and outward holiness, than some vile and no-
mouths, &c. torious heretics ; to put off their counterfeit coin,
they are content to mix it with some good silver.
Were it not for their outward show of piety and boli-
, Gemser, Topse?/. f Topseli, p. 571, 57S.
BOOK IV.] FALSE TEACHERS COMPARED TO FOXES. 859
METAPHOR. PARALLEL.
ness, they could never do that hurt to the Church of God, and men's souls. Hence
the apostle cautions the' saints, " to be no more children tossed about with every wind
of doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to de-
ceive," Eph. iv. 14.
III. Wolves, naturalists tell us, III. So Romish Wolves, and other False -
keep close in their dens or lurk- Teachers, and vile heretics, whilst the light of
ing places in the day-time, and God's word shines freely and gloriously forth in a
about even-tide secretly come out, nation, keep close, and do as it were hide them-
seeking their prey. Moreover, it is selves : but if once it seems to look like even-tide
said, they will learn those tones with a people, as at this very time it doth with
that the shepherds use ; nay, and poor England, then out come these cruel, raven-
that some shepherds have them- ing Wolves, and adventure publicly to read mass,
selves being so deceived by them, and contend for their most notorious and execrable
that they have taken their tone for heresies, and cursed fopperies. Many deceivers
a man's voice, and as if some man also there are in the world, who labour to get the
had called them ; by which means very words and tones, as I may say, of Christ's
they have gone forth, and have true ministers, insomuch that some good men, nay ,
been devoured by wolves.* Teachers themselves, have been beguiled by them ;
and it is no marveJ, for Satan himself is trans-
formed into an angel of light, 2 Cor. xi. 14. therefore it is no great thing, if his ministers
also be transformed, and appear as the ministers of righteousness, &c.
INFERENCES.
Let us learn from hence to take heed of False Teachers, and enquire into their inward
parts ; labour to search thoroughly into their doctrine, and not to be deceived with the
outward show of holiness in their lives ; for they come, remember, " in sheep's clothing,
but inwardly are ravening Wolves."
FALSE TEACHERS COMPARED TO FOXES.
" Take us the Foxes, the little Foxes" &c., Cant. ii. 15.
MOST expositors understand, by these Foxes, these little Foxes, the Holy Ghost means
False Teachers who may be compared to Foxes in these respects following.
PARALLELS.
I. THE Fox is subtle and crafty, so you have heard, are False Teachers.
II. The Fox is not only crafty, but cruel to harmless creatures ; so are False Teachers
to the souls of men.
III. Foxes invade in the night-time, like wolves, &c. So do deceivers, whilst minis-
ters sleep, or are secure, or neglect their watch.
IV. Foxes are great spoilers of vineyards : so False Teachers do great hurt to the Church
of .God.
V. Foxes never go strait forward, but by crooked windings, &c., so False Teachers
never keep to the plain letter, and express meaning of the Word of God, but have their shifts
and evasions, and unnatural Inferences, whereby they seek to defend their evil doctrine, &c.
VI. Foxes are often taken by traps that are laid for them, &c. So are False Teach-
ers often found out and discovered by the true ministers of Christ : " But these, as natural
brute beasts, were made to be taken and destroyed," '2 Pet. ii. 12.
[See more of Foxes under the head metaphors concerning Wicked Men, and persecutors.]
* Dr. Frantzius.
5 a 2
860 FALSE TEACHERS COMPARED TO DECEIVEES. L BOOK **
FALSE TEACHEES COMPAEED TO WELLS WITHOUT
WATEE.
" These are Wells without Water," &c., 2 Pet. ii. 17.
FALSE TEACHEES are in this place compared to Wells without Water.
PARALLELS.
I. A Well is a fit receptacle for Water, and it is expected Water should be therein ;
but if it be empty, it greatly deceives and disappoints them that come to draw Water
out of it : so ministers should be stored with much grace and heavenly doctrine, &c. But
those who come to a False^Teacher, to receive instruction and comfort for their souls, are
grievously deceived.
II. A Well that hath no good Water in it, may notwithstanding have much dirt and
filth, and some foul and stinking Water: so False Teachers, though they are empty and
barren of good doctrine, yet it may be they have much corrupt, detestable, and abominable,
filth of false doctrine, error, and heresy in them, which foolish ones are greedy of, draw
out, and take down, to the poisoning and utter ruin of their souls.
FALSE TEACHEES COMPAEED TO CLOUDS WITHOUT
EAIN.
" These are wells without water, Clouds that are carried with a tempest, to whom the mist
of darkness is reserved for ever, 2 Pet. ii. 17.
" Clouds they are without Rain, carried about of winds" &c., Jude 12.
As False Teachers are compared to " Wells without Water," so likewise they are to
" Clouds without Eain, carried with a tempest," &c.
PARALLEL S.
I. Some Clouds seem as if they had much Water or Eain in them, though empty : so
some False Teachers do seem very like the true and faithful servants and ministers of
Christ ; they in outward show appear devout, and talk like saints, pretending to much hu-
mility and godliness, as if they were the very men that God had appointed to dispense his
word, and heavenly truth ; but alas ! they are but mere empty Clouds, being only filled
with airy and unprofitable notions. Some Clouds, as Pliny observes, are nothing else but
mere empty vapours, and these are often carried very swiftly with the wind : so False Teach-
ers are carried away as empty vapours, with the wind of delusion or false doctrine.
II. Clouds prevent or hinder mortals from beholding the glorious shining of the sun, and
tend greatly to darken the heavens, so False Teachers obstruct, in a great measure, the
glorious Gospel in its light and splendour, from shining upon the souls of men, and tend
to darken the blessed light of divine truths, in a nation where they abound, and are
countenanced.
FALSE TEACHEES COMPAEED TO DECEIVEES.
" For many Deceivers are entered into the world, who confess not that Jesus Christ is come
in the flesh; this is a deceiver, and an antichrist" 2 John 7.
DECEIVER, or one that causeth to err, is by the Greeks called, a despiser; by the
Chaldee, a mocker ; Matt, xxvii. 63, ctXavos, a notable cozener, impostor. Ainsworth. See
Leigh's Crit. Sacr. seduced, and seducing others : such our Saviour and his apostles were
reputed, but falsely ; others are truly so called, who deal fraudulently and false-hearteclly
with God, men, and their own hearts.
BOOK IV.] FALSE TEACHERS COMPARED TO DECEIVERS. 861
DECEIVER. PARALLEL.
I. A Deceiver, or cunning im- I. FALSE TEACHERS, who are cunning to
poster, hath many ways whereby he deceive, have many ways to delude poor crea-
secretly, and with much craftiness tures : as, (1.) They commonly pretend much
seeks to trepan and beguile his neigh- pity and compassion to the souls of men, and
bour : as (1.) He will pretend him- hereby they endeavour to win themselves into
self to be a special friend, and so then; affections ; and when once a person har-
insinuate into a man's affection. (2.) hours a good opinion of them, their work is half
He strives to find out the disposition done. (2.) They seek to find out what parts they
of the person he intends to cheat. have, and what principles they hold, with whom
(3.) He will, the better to accom- they converse : for if they perceive they are men
plish his design, change his name, . and women well rooted and grounded in the or-
and pretend himself some worthy thodox faith, and able to defend the truth, they
and noble person, and of some have little hopes of prevailing ; but if they find
eminent family. (4.) He will that they are persons of a weak judgment, and
watch the fittest opportunity to mind more abundantly the conversation of men,
effect his enterprize. (5.) He will than what doctrine they hold, or do more mind
sometimes put a vizard on his face, and regard the circumstances of religion, than
and often change his habit, that he the grand fundamentals thereof ; they will pursue
may deceive the more securely. (6.) such close. (3.) They do always change their
And if he is in danger to be taken, names ; for if their names were known, they
he will exclaim against the Deceiver, could not beguile so many : were error, false
and cry out, stop thief, &e. doctrine, blasphemy, heresy, wolves in sheep's
clothing, foxes, cunning serpents, Deceivers, &c.,
but writ upon their foreheads, most people would be afraid of them ; but they contrariwise,
call themselves Christ's ministers, witnesses of Jesus, friends of truth, the Lamb's fol-
lowers, &c. And it is common with them to pretend themselves to be the orthodox
men, sons of the church, of the holy church, of the catholic church, masters in
Israel, guides of the blind, &c. (4.) They study to find out the fittest season and
opportunity to accomplish their design, and hellish purpose, viz., they watch for
such a time, when the professors of the Gospel and truths of Jesus begin to decline
in their zeal, and to lose much of the power of godliness, and seem to make a mighty
stir about the form thereof, and are much divided among themselves ; when iniquity
doth abound, and the love of many waxeth cold ; in a word, when men begin to
grow secure, or the true shepherd is off of his watch, then these wolves and De-
ceivers get abroad, and, like that wicked enemy, sow their tares of error and de-
lusion. (5.) The Jesuits, those crafty Deceivers, have often appeared in a disguise
externally, and do usually change their garbs, &c. Sometimes they are holders-
forth in a Quaker's meeting; at other times they will counterfeit themselves to be
lawyers : sometimes they will take on them the habit of priests, sometimes mer-
chants, sometimes shoe-makers, in short any thing. And all this, that they may the
more securely carry on then: wicked designs and purposes to pervert poor souls, &c.
(6.) And lastly; when these False Teachers and Deceivers begin to fear they shall be
discovered, and perceive there is a cry raised against them, and that they are closely
pursued, and in danger to be taken, then, to save themselves, they cry out against
others. None are more ready to exclaim against False-Teachers and Deceivers than
they, endeavouring to cast all the infamy and black aspersions imaginable upon the
true and faithful ministers of the Gospel, loading them with all the foulest calumnies
they can devise, that they themselves may in the meanwhile pass the better for true men,
and be the less suspected. Thus those blind guides in Israel served our Saviour himself:
" Some said, he is a good man; others said nay, but he deceiveth the people." " Say we
not well, that thou art a Samaritan, and hast a devil ?" John vii. 12, and viii. 48. " Sir,
we remember that the Deceiver said, whilst he was yet alive, after three days I will rise
again," Matt, xxvii. 63. And thus they exclaimed against the apostles : Paul was called
a mover of sedition ; and by False Teachers he with others were called Deceivers : "As
Deceivers, and yet true," &c. " After that way which they call heresy, so worship I the
God of my fathers," Acts xxiv. 14.
II. Some Deceivers have been II. So the Pope, and his hierarchy, those cursed
notorious in the horrid practice "Deceivers in the Romish church, have been no-
862
THE CHURCH OF ROME,
[BOOK J.V'
METAPHOR.
of beguiling others ; they have
been such craft-masters at it, that
they have deceived multitudes ;
and not only the common sort of
people, but divers great men and
princes have been cheated by them.
III. Some Deceivers have so far
prevailed, that they have utterly
ruined whole families, cheating
people of their best and chiefest
treasure.
souls, which are of more worth than all
IV. Grand impostors, old cheats
and Deceivers, it is observed, rarely
reform their hellish lives, and be-
come true men, but -grow worse
and worse, till justice seizes them.
V. The end of cheaters and im-
postors, we see, oft-times is sad. If
he be a notorious offender, and be
taken, he dies without mercy.
PARALLEL.
torious in the hellish trade of beguiling the
souls of men. How many millions have they
deceived ! the multitudes they have led blind-
fold to hell ! The kings of the earth have been
beguiled by her, and the inhabitants of the earth
have been made drunk, and bewitched with the
wine of her fornication.
III. So False-Teachers have sometimes so won-
derfully prevailed, that they have utterly cor-
rupted ruined, and undone, by their false doctrine,
many nations, cities, towns, and families, cheating
them of the truth of Christ, and his blessed ordi-
nances ; and not only so, but thereby also of their
the world, Matt. xvi. 26.
IV. So False Teachers, heretics, and seducers,
seldom or never are recovered, and brought back
by unfeigned repentance, to the true Church of
God : and therefore the apostle Paul saith, " Evil
men, and seducers, shall wax worse and worse, de-
ceiving, and being deceived," &c., 2 Tim. iii. 13.
V. So the last end of false teachers and he-
retics will be sad and miserable : they are said to
" Bring upon themselves swift destruction." "The
beast,and false prophet shall be cast alive into the
Lake of fire, burning with brimstone," &c., 2 Pet.
ii. 1, Eev. xix. 20.
THE CHUECH OF EOME, MYSTERY BABYLON.
"And there followed another angel, saying, Babylon is fallen, is fallen, the great city , because
she made all nations drink of the wine of the wrath of her fornication" Eev. xiv. 8.
" And great Babylon came in remembrance before God, to give unto her the cup of the wine
of the fierceness of his wrath," Eev. xvi. 19.
" And upon her forehead was a name written, MYSTEEY, BABYLON THE GEEAT,
THE MOTHEE OF HAELOTS, (or fornications,) AND ABOMINATIONS OF
THE EAETH," Eev. xviii. 5.
" And after these things, 1 saw another angel come down from heaven, And he cried
mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become
the habitation of devils, and the hold of every unclean spirit, and a cage of every unclean
and hatefulbird" &c., Eev. xviii. 1, 2.
In the handling of this great subject, it seems needful to give an account of the various
opinions, that have, more or less, presented themselves to the world about it, which may
be reduced to these four following heads.
I. That it is Jerusalem ; and that for two reasons :
1. Because the man of sin, or last beast, that is to head this Babylon, is set forth by
St. Paul, " To sit in the temple of God, showing himself to be a god," 2 Thess. ii. 4.
2. Because this city where the beast reigns, and shall slay the witnesses, " is spiritually
called Sodom and Egypt, where our Lord was crucified," Eev. xi. 8.
H. That it is the Turkish empire, or power of the Saracens ; which Mr. Mede some-
what touches, and in a brief way most learnedly argues against, in his third book, page
644, 645.
HI. That it is indeed Eome, the seat of the fourth or last empire, but Eome in its
heathen state, under the idolatrous and persecuting emperors : so the Ehemists would
have it, if there be a necessity to fix upon Eome to be this Apocalyptical, or Mystery Ba-
bylon. For this opinion the present Eomanists have no better advocate than Dr. Ham-
BOOK IV.] MYSTERY BABYLON. ' 863
mond, who hath done very worthily at other turns. See his Annotations upon the 17th
chapter of the Apocalypse.
IV. That it is the present power and church of Borne, who under pretence of the most
high and ecclesiastical jurisdiction, doth influence and govern the secular power and state
of kingdoms. Of this last opinion were the ancient Waldenses^ who felt the bloody power
of Rome, venting itself in most horrid and barbarous'ljraelties against them, and that for
a long series of time, as appears by our most authentic, ancient, and modern writers, who
give a very ample account of the great persecution of Christians, for many hundred years
last past, in all parts of the Christian world ; where they have had power. To which
opinion of the Waldenses most of our modern Protestant divines agree, of which we shall
mention only Cartwright, Fulk, the worthily admired, and learned Mede , not forgetting
famous Du Moulin of France ; as may be seen in their works at large.
But because we will not take things upon trust, nor refer the reader to many quota-
tions, which he may want books and time to satisfy himself about; it appears needful,
that we remove the objections with as much brevity as possible, before we state the Meta-
phor, and run the parallel.
Now that Babylon in all these new Testament texts cannot be fairly applied to Jerusa-
lem, the Turks and Saracens, nor terminate in the heathenish state of Rome, we offer
these following considerations or arguments :
r-.joX ..,
I. It cannot be meant the city Jerusalem : \
1. Because Jerusalem did not reign over the kings of the earth in St. John's time,
when he saw this vision, and wrote the revelation, which this city Babylon is expressly
said to do : " And the woman which thou sawest, is that great city which reigneth over
the kings of the eaith," Rev. xvii. 18. Jerusalem having been not only under captivity
divers times before, but was then eatirely under the power of the Roman yoke, as the
whole history of the Gospel doth confirm, and themselves did most plainly confess : " We
have no king but Caesar," John xix. 15.
2. Jerusalem was never in so high esteem with the beast, as to be capable to ride as
queen regent upon him, as this woman, whore, or city is said to do ; " And the Angel
said unto me, Wherefore didst thou marvel ? I will tell thee the mystery of th& woman,
and the beast that carrieth her, which hath the seven heads, and ten horns," Rev. xvii. 7,
compared with ver. 2, " So he carried me away in the Spirit into the wilderness, and I
saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven
heads, and ten horns." For by the woman sitting, and beast carrying, is undoubtedly
signified, influence, power, and dominion, which Jerusalem was far remote from, not only
under the Roman monarchy, but also under the three kingdoms that went before it, viz.,
the Babylonian, Grecian, and Persian ; as might be largely illustrated both out of sacred
and human history.
3. Jerusalem did not sit upon many waters, which is interpreted to be people, nations,
and tongues ; that is, had not command or dominion over them, as this woman, whore, or
city is said to have : " And he saith, the waters which thou sawest, where the whore sit-
teth, are peoples, and multitudes, and nations, and tongues," Rev. xvii. 15. The whole
land of Judea being under tribute to the Roman government at that time : Luke ii. 1.
" And it came to pass in those days, that there went out a decree from Csesar Augustus,
that all the world should be taxed ;" and particularly, Galilee, Nazareth, Judea, and the
city of David, called Bethlehem, ver. 4.
4. Jerusalem was not capable to enchant and bewitch all the nations round about her,
either by her religion and doctrine, or by great gifts and rewards.
(1.) Because the Roman power kept her under, and much in awe, on the one hand not
owning nor subscribing to her religion.
(2.) The Christian doctrine and religion blocked up her way, on the other hand that
she could not extend her influence to either neighbouring, or remote nations, as this wo-
man, whore, or city, is said to do : " For thy merchants were the great men of the earth ;
for by thy sorceries were all nations\djceiy.ed/' Rev. xviii. 23.
5. Jerusalem, though she were guilty of niuch blood, from the beginning of her ex-
cellency and glory, in Solomon's time, killing 1 prophets, even all that were sent unto
her, murdered John Baptist, and our Lord and Saviour, as also the blessed martyr, St.
Stephen : yet in her could not be found that great mass of blood that was shed, and my-
864 THE CHURCH OF ROME, [BOOK IV;
riads of Christian saints that have been barbarously murdered, by massacre, and public
martyrdom, since they were ruined and destroyed by Titus Vespasian, which we find po-
sitively charged upon this city Babylon : " And I saw the woman drunk with the blood
of Saints, and with the blood of the Martyrs of Jesus, and I wondered with great admira-
tion ;" as indeed well he might, as shall be shown. " And in her was found the blood of
prophets, and of saints, and of all that were slain upon the earth ; that is, since the des-
truction of Jerusalem, Rev. xvii. 6, and xviii. 24.
6. And lastly ; not to multiply more upon this head, though Jerusalem was fearfully
destroyed, as the history of Josephus shows; yet shall she rise again, be built upon her
own heap, be replenished with her own children, which this city Babylon under considera-
tion shall never be, after this catastrophe which John saw visionally coming upon it :
" And a mighty angel took up a stone, like a great mill-stone, and cast it into the sea,
saying, thus with violence shall that great city Babylon be thrown down, and shall be
found no more at all," Eev. xviii. 21.
II. It cannot be the Turks and Saracens, for two reasons offered by the learned Mead,
lib. iii. p. 643.
1. Because though they did arise to great power, in JfoejjEarJd,^ yet they had not their v
seat in that great city, which in St. John's time reigned fever the kings of the earth j\whic
this Babylon is expressly said to have, Rev. xvii." Ib. * r ^ * <l *
2. That they did not rise by apostacy from the Christian religion, which this Babylon
with her head, the man of sin, did ; for, as this worthy author saith, the Turk, whatever
he be, could be no apostate, because he was of a nation that never was Christian.
To which we shall add something for the clearing of this head, that we may discharge
that debt we owe to God, to the Church, and the world.
3. It cannot be the Turks, because they are not strangely and wonderfully mysterious,
which this Babylon is said to be : " And upon her forehead was a name written, MYS-
TERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMI-
NATIONS OF THE EARTH. And the angel said unto me, Wherefore didst thou
marvel ? I will tell thee the mystery of the woman, and the beast which carrieth her,
which hath the seven heads, and ten horns," Rev. xvii. 5, 7.
What special Mystery hath showed itself to the world from the Turks and Saracens,
more than from other common empires or kingdoms, that is matter of admiration to the
wisest of men ? Is it matter of wonder, that the Turks do own but one true, and most high
God ? Is it matter of wonder, that they do own Jesus Christ to be a prophet, and a good
man ? Is it matter of highest wonder, that they prefer Mahomet above Jesus ? Is it
matter of wonder, that they appear true to their contracts, in matters, of civil com-
merce ? Is it matter of highest wonder, for them to endeavour to keep what dominion they
have, and to enlarge it, to make slaves and prizes of those enemies they take prison
say, in none of these things is there any high mystery, or matter of
things common to all places and kingdoms invested with power :
C
(1.) Did not the great king of literal Babylon own the only true God, yet still held
the Church in captivity ?
(2.) Did not Israel own the same, and yet kept their idols, after their revolt from Judah ?
(3.) Did not Judah prefer Moses above and before Christ, and at that time when
Christ was personally amongst them, working most stupendous miracles, which did
evince his divine mission? Nay, did they not prefer a common and notoiious villain
before the blessed Lord of glory, when they desired a murderer to be freed, and pressed
hard to have the good and blessed Jesus, the Saviour of the world, killed ? And did
not this wise apostle know this to be true in fact, and to equal, nay, out-do any thing
that the Turks or Saracens ever did, or can be accused of? And if St. John was trans-
ported with astonishing wonder, at matters much less than he had seen before, doth
it not give good reason to suspect him of weakness and defect, that he should suffer
himself to be surprized with the greatest wonder, at far less things than he had seen
and known before ? Certainly therefore we must conclude, there was something more
of mystery in John's vision, than what hath been showed to the world by the great
Turk, or any other power; and indeed, undoubtedly, the greatest mystery that ever
BOOK IV.] MYSTERY BABYLON. 865
'the world was acquainted with : for the characters of Babylon must either be singular,
that is, such as none have besides ; or else they must be transcendent, to go far beyond
what others had in a lesser degree. Otherwise John might have kept the description of
Babylon to himself, there being no clear distinctions, to render the wisest and most dis-
cerning men able to make a judgment upon her. The Mystery then that is written upon
this woman Babylon, seems clearly to lie in these particulars following.
First. That she doth transact the most horrid wickedness that ever the world was, or
is like to be, acquainted with.
Secondly. That under this monstrous guilt, she is prodigiously confident, and without
all regret, or show of shame, and most impudently boasts of the highest sanctity and holi-
ness in the world, viz., that she is totally pure, infallibly certain, and cannot err, &c.
That this indeed is a Mystery to be wondered at, let it be considered.
(1.) That a Shepherd should be a wolf, and devour that flock which he pretends to be
an overseer or pastor of.
(2.) That a professed servant of Jesus Christ, and the meanest of saints, should
exalt himself above his Master, and not above his Master only, but above the God of
his Master, and all other deputed gods, that are vicegerents to the King of heaven, by
slighting and trampling upon the holy scriptures, and laws both of God and princes, dis-
pensing with the breach of them, indulging the highest violation thereof, and setting up
his own inventions, traditions, and decrees above them : insomuch that there is a thou-
sand times less danger, in their esteem, in respect of excommunications, and corporal
punishments in this world, or of damnation in the world to come, in breaking and violating
the laws of God and princes, than there is in the violation or breach of the inventions,
traditions, and decrees of Mystery Babylon, and her head.
(3.) That one sitting in the temple of God, pretending himself as a poor apostle, vicar,
and successor of Christ, nay, as the successor of a poor fisherman, should wear the highest
ensigns of imperial dignity !
(4.) That he should be so lordly, and prodigiously insolent, who was commanded to
the greatest humility and abasement, as to tread upon the necks of emperors, kick off the
crowns of great princes, and make kings his foot pages.
(5.) That he should pretend highly, yea, most highly, to God, Christ, religion, and
holiness, and yet espouse to himself, as the darlings of his bosom, not only the chiefest
sons of Belial, but all that will decline sancity and religion, and embody themselves with
those first-born sons of wickedness, that are of the highest magnitude, and engage them-
selves in such monstrous and butcherly practices, that human nature, as such, could never
act in the butchering of brute beasts.
(6.) That the spouse of this prodigious monster should in profession own God, Jesus
Christ, and the things of religion, of which justice and charity, holiness and compassion,
are not the least part ; and yet under this vizard^ and in the very time of these preten-
sions, perpetrate the greatest and most unparalleled villanies in the world : 1. In being
the top of pride. 2. In committing palpable idolatry. 3. Fill themselves with excess
and drunkenness. 4. To curse, swear, and blaspheme the very name they profess to be
sacred. 5. To cast down the truth, burn the Bible, deface the holy books and laws of
God. 6. To assume not only a power to dispense with violations of the highest nature,
but to pardon and forgive them at pleasure. 7. To commit adultery, and account it a
venial crime. 8. To break covenants, drive a trade in perjury, forswear every thing
they are justly charged with, and is fully proved against them. 9. To foment wars and
broils in every kingdom and country where they have power ; contrive the ruin of towns
and places, cities, countries, and kingdoms, by fire, sword, and most cruel devastations.
10. To slaughter, kill, and barbarously murder, both men, women, and children, even
all that dare make a show of conscience and religion, so far as to abhor and dissent from
these villanies.
This is such a scheme of religion, and system of divinity, to come from an apostle,
a Shepherd, a vicar and successor of Christ, from a Church, sheep, saints, and the
pretended followers of the meek, peaceable, and innocent Jesus, who taught altoge-
ther otherwise by his doctrine and example, that it might well be wondered at, and
is the strangest Mystery that ever appeared, of which we challenge the whole world
to show the like in the Turks and Saracens. For men to swear, lie and forswear them-
selves, and yet be true men : to contrive rebellion, murder, and treason, and yet
5 s
866 THE CHURCH OF ROME, [BOOK IT.
be as innocent as a child unborn : to be elevated to the highest pinnacle of pride, even
above emperors and kings, above Jesus Christ, and God his Father ; and yet be humble
and lowly : to commit gross idolatry ; and yet be the servants of the living God : to be filled
with, and make a trade of excess and drunkenness ; and yet be the patterns, and standards
of sobriety and temperance : to cast down the truth to the ground, deface the laws of God,
and burn the scriptures : and yet be the true witnesses to it : to forgive sins ; and yet be
the greatest of sinners themselves ; to commit fornication and adultery ; and yet be spot-
less and pure in heart : to foment wars and broils in every kingdom and country where
they have power; to contrive the ruin of towns and places, cities, countries, and kingdoms,
.by fire, sword, and cruel devastations ; and yet be as harmless as doves to all mankind,
the only sons of peace and quietness: to slaughter, kill, and barbarously murder men,
women, and children, that dare not be so wicked as themselves ; and yet to be full of
mercy, tender pity, and compassion ; an apostle, shepherd, vicar, and successor of the meek
and lamb-like Saviour. And for the dear consort of this impious head, or man of sin, to
be not only confederate with him, but a principal in all. these unparalleled villanies and
most butcherly and rapacious murders ; and yet be the holy Catholic Church of God, the
pare and spotless spouse of Jesus Christ, the true sheep, the harmless lambs, the best of
saints, and close followers of the Lord Jesus, who always taught the contrary by his holy
doctrine, and meek example. "We say, these things not being found by secret search, but
are written in capital letters upon her forehead, appear in open view, to.be read by every-
one that is not wilfully blind : let any one show us a greater Mystery in the world thaii
this, and we will subscribe to it.
4. It cannot be the Turks, because they are not the mother of harlots, and abominations
of the earth, which this Babylon is said to be, Rev. xvii. 5, " And upon her forehead
was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OP
HARLOTS, AND ABOMINATIONS OF THE EARTH." And here we demand, in
excuse to the Turks, this one thing :
From whence did proceed the murders, .massacres, and martydoms of all the religious
professors of Christianity, that have died by violence in the ; Christian world, for the space
of twelve hundred years last past? and from what people did proceed those horrid oaths,
blasphemies, and execrations, that the world hath woefully been acquainted with, most
horrid and strangely astonishing to repeat ?
Came these unparalleled degrees of impiety from the Turks? from the Waldensians,
Lutherans, Galvinists, or any non- conforming Protestants ? No, no. Why, whose language
then is it ? Whose ! Why, it is the language of the beast of the bottomless^pit, and bloody
whore, who bare these blasphemous sons of her own body, daily nourishes them at her
breast, and strengthens them in their sinful courses, by accounting them the sons, the
precious sons of Zion, the true sons of the Catholic Church, the darlings of heaven, the
beloved ones of the Virgin Mary, and giving them pardon for these bold and heaven-
daring sins, as often as they do commit them, and come to ask pardon for them :
so that sin and pardon is as constant and common with them, as breathing and eating.
And these things are done to seal and confirm lies, which is the more heavy, henious, and
prodigious; for if men may lie by allowance; may kill, and shed innocent blood, without
control of conscience, and Church -censures ; may swear and blaspheme, and challenge
God himself to damn them ; may burn men for religion, consume cities to ashes, conspire
the death of kings, the ruin and overthrow of kingdoms, whore, and murder infants; and
yet be accounted a Church, the members and parts of it, called saints, holy children, and
sons of the Most High God : then may we claim a patent, and take a license to change the
name of all things, and alter all the ideas of the minds of men ; call and account Beelze-
bub a good god, and all his black tribe, the pure saints of the Most High ; call the lower
regions of blackness and darkness, to which he is confined, the heaven of glory and eternal
light. , Of which things we ought in justice to clear the Turks, until witnesses of un-
doubted credit shall come forth, and evidence, that the Turkish state is the mother of as
great abominations as these are.
5. And lastly; the Turks cannot be Mystery Babylon, because they never were made
drunk with the blood of the saints, and with the blood of the martyrs of Jesus, whicli
BOOH IV.] MYSTERY BA.BYLOK. "~"*' -^ 867
this woman, Mystery Babylon, is expressly said to be, Rev. xvii. 6, " And I saw the
woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus,
and I wondered with great admiration." Now let any man show such bloodshed, saints'
bloodshed, by massacres and martyrdom, for the professing of Christianity, which must
be. if the text be answered in that clause, " Blood of the martyrs of Jesus," by the Turks,
either within their dominions, or without, as hath been shed by a generation nearer home,
and we shall become like the man without a wedding-garment, wholly speechless, and say
not a word about Babylon.
III. Now that Babylon in the Apocalypse, is Great Koine, that in former times reigned,
and in future times shall be destroyed, is owned by some of the Papists themselves, and is
asserted by all Protestants ; the difference betwixt them is brought to this narrow
point : the one wholly confines Babylon to Eome Heathen, and there totally to terminate ;
the other brings Babylon down lower, to Eome antichristian, or papal Eome. Now that
this work may be to edification, and more full of satisfaction in this great case, we shall
advance to the last and chief secret that is to be opened and. considered, namely, whether
all .things in John's vision or prophecy, that are applied to Mystery Babylon, did com-
pletely terminate in Eome Heathen, and come no further !
In answer to this great enquiry, we do, with the body of Protestants, in opposition to
the Papists, conclude the negative, viz., that all things in the Apocalypse applied to Mys-
tery Babylon, did not terminate in Eome Heathen. The reasons of which negative are
^ '*
as followeth.
1. Because the beast that Mystery Babylon rides on, is the eighth head, or last ruling
power of that city that is seated upon seven hills, which must be Eome Papal, because
the whole race of Eome Heathen was gone off, before the eighth head came up. The
sixth head was in John's time ; the seventh was to come, and continue but a short space,
" The beast that carries the woman," viz., Babylon, <e is of the seventh, but is the eighth,
and shall be the last ; for he goeth iuto perdition." This being so evident from the letter
of the text, needs nothing more to confirm it. Now that Eome Heathen was not the last
part of the Bomish power, is not only the full and joint consent of all writers upon this
subject, but is so evident to all the Christian world, that it would be vanity itself to make
a sJiow of proof. The conclusion then is this ; if the very last part of the Eoman power
carries the woman Babylon, and that the Heathen-state of Eome went off before, and was
not the last; then Babylon, could 'not terminate in Eome Heathen, but must come down to
Eome Papal. See Eev. xvii. 3, 7, 9, 11.
2. If Babylon be totally terminated in Eome Heathen, then the book of the Apoca-
lypse is of little use to the latter ages of the Christian world : for if the whole trans-
actions relating- to the persecution of the Church, and the slaughter and destruction of
God's enemies, did end in Eome Heathen, then it served only to give a characteristical
account of a beast and whore that was grown old, and ready to go off the stage ;
but hath wholly left us in the dark, and given us no notice at all of that horrible confusion,
and bloody persecutions, which have reigned in the Christian world for more than a thou-
sand years last past; which for length of time, numbers of murders, and manner of
cruelties, hath outdone all the wickedness of Eome in its Heathen state. Which is not
at all likely, that a vision should be given, and a revelation made, and called so, about a
state that was almost expired, and the most great and principal part wholly left out,
and said nothing to. Who can imagine, that a careful Saviour should be so full in his
discoveries to the Jewish church, concerning their sufferings, and the 'time under Kgypt,
and Babylon literal ; and be so short and lean to his Gospel-church, to leave them alto-
gether without any written prospect, or extraordinary prophet, to inform them what
should come to pass in the world, from the going off of the power of Eome Heathen, to
the end of all the Church's troubles, which have already lasted above a thousand years ?
The conceit of which is fit but for two ranks of men to receive, viz., the Eoman Catholics,
and such Protestants as look for antichrist to come at the end of the world, after tht
restoration of the Jews to their own land, and building a material temple at Jerusalem,
where antichrist shall sit three days and an half, or years, to kill two men called the two
witnesses.
3. If this last Babylon was wholly to terminate in Eome Heathen, then there was no
cause of wonderment and great admiration for a wise man, to see in a vision an
heathenish state, under a diabolical influence, to perform actions suitable to their
5 s 2
868
THE CHURCH OF ROME,
[BOOK iv.
state, and not contrary to their '< professions : for- what manner of wonderment can it
be to feel the wind blow, to see the sea foam, and hear the waves rage and roar
when the winds oppose its effluxion? And what cause of great wonderment and
admiration for a wise man, to see wicked Heathens oppose and persecute Christianity,
when it is so suitable to their spirit, and agreeable to their profession so to do, we
cannot yet understand, and we will diligently listen to them who will undertake to
inform us, for the thing is true, that a wise man did wonder at the sight he saw,
with great admiration, Rev. xvii. 6, " I saw the woman drunk with the blood of the
martyrs of Jesus, and I wondered with great admiration." Wonderful I strange I At
what ? To see that which was common 10 all ages, the seed of the serpent, that pro-
fessed Heathenism, the wicked, even the worst of the wicked, by principle and pro-
fession, to plot against the righteous, and gnash upon him with their teeth ; idolaters,
professed idolaters, to persecute the servants and worshippers of the true God ; those that
were born after the flesh, and lived after the flesh, to persecute them that were born
of the Spirit, and lived after the Spirit. Surely, if our adversaries' opinion was true
in. this case, that Babylon is only Rome Heathen, St. John had forgotten that Cain slew
Abel, and Ishmael . persecuted Isaac ; and took not so much notice of the course
of the world, common to every age, as Paul did, who said, "But as he that was born
after the flesh, persecuted him that was born after the Spirit ; as it was then, so it is
now : and what strange wonder is all this.
4. Rome Heathen never was espoused, married, or united to the Lord Jesus, in a
spiritual way, visibly owning his laws, and submitting to his government, as a wife
submits to and obeys her husband, and afterwards casts him off and chooses another
head and husband ; and therefore cannot be Mystery Babylon, or the great whore :
for though these heathens were great idolaters, yet were they never charged with
spiritual adultery, nor could they, unless they had once, by visible profession, made a
covenant with, or espoused themselves to the Lord Jesus, which Rome papal before
its apostacy did : therefore Rome Heathen could not be the great whore, or Mystical
Babylon.
5. Rome Heathen cannot be the Babylon set forth by John, unless she be guilty of
all the Christian blood shed upon the earth since the destruction of Jerusalem : for as
the guilt of all the blood shed from righteous Abel, to the death of Zacharias, as by
our Saviour fixed upon Jerusalem, and cannot be removed 4o another people; so the
blood of all the martyrs and followers of Jesus, is by this revelation fixed upon the
last Babylon, Rev. xvii. 6, " And I saw the woman drunk with the blood of the saints, and
of the martyrs of Jesus." Chap, xviii. 24, " And in her was found the blood of the pro-
phets, and of saints, and of all that were slain upon the earth." But Rome Heathen
was not guilty of all the Christian blood that was shed upon earth, by murders, mas-
sacres, and martyrdoms, since the destruction of Jerusalem : for to look back but for
six hundred years last past, in -which time we shall find hundreds of thousands of
professed Christians most butcherly and barbarously put to death, for then' zeal and love
to the Christian religion, in the respective nations of Europe, before which the Heathenish
state of Rome was gone off about the space of six hundred years. So that if he will regard
the full satisfying of this prediction about Mystery Babylon, we must of necessity bring
her down lower than the heathenish state of Rome.
6. " Rome Heathen cannot be this Babylon under consideration, because the disco-
veries of other prophecies, relating to the same state, no way agrees to the power of
Rome Heathen.
(1.) This state of Babylon is called the Mystery of Iniquity. This no way agrees to
Rome Heathen, but fully agrees to Rome Papal. Compare 2 Thess. ii. 7, with Rev.
xvii. 7, viz., " For the mystery of iniquity doth already work." " The angel said unto
me, Wherefore didst thou marvel ? I will tell thee the mystery of the woman, and of the
beast that carrieth her."
(2.) The head of this state Mystery Babylon is called the Man of Sin, by way of
eminency, XOCT t^o^w, not only beyond the common rank of men, but beyond the highest
sons of wickedness that went before him. And there is a great truth in this ; for if we
consider the Pope in respect of pride, hypocrisy, idolatry, and blood, he is the most un-
paralleled Man of Sin.
(3.) This state, or mystery of iniquity began to work hi the apostle's days, which
is no ways applicable to the power of Rome Heathen ; for that did not then begin, it
BOOK IV.] MYSTERY BABYLON. 869
being at that time in the very meridian of its greatness, and universal sovereignty : Luke
ii. 1, " And it came to pass in those days, that there came out a decree from Caesar Au-
gustus, that all the world should be taxed."
(4.) This man of sin, Mystery of iniquity, or head of this Babylonish state, is said
to be let or hindered in his designs : " He that now letteth, will let, until he be taken out
of the way," 2 Thess. ii. 7. But now Rome Heathen hath no let or hinderance, either
from the word of God, for that declared it, as it was a civil magistracy, to be God's
ordinance ; nor from any opposite power, either civil or military, they giving laws to the
greatest part of the world, and enjoying the supreme government of the best kingdoms
in the universe, notfe being able to cope with them at that time.
(5.) This head of the Babylonish state is said to " sit in the temple of God," which the
power of Eome heathen did not do, neither in the temple of Jerusalem, nor in the
church, which is more properly the temple of God: for the Jews kept the possession
of the literal temple, till it was destroyed; and for the Church of God, the Heathen
emperors never loved it so well, as to make their residence in it. But the Bishop of
Rome, before he showed himself to be that wicked one, viz., the man of sin, did evi-
dently sit in the Church or temple of God, and so fulfilled this prophecy in the very
letter of it.
(6.) He, that is, the man of sin, or head of this Babylonish state, was to rise by
apostacy, or falling away from the Christian religion; 2 Thess. ii. 3, " There shall come
a falling away first ;" exactly agreeing with another prophecy to the same purpose, 1 Tim.
iv. 1., " Now the Spirit speaketh expressly, that in the latter times some shall depart
from the faith," &c. But Kome Heathen did not rise by apostacy from the Christian reli-
gion, or a departing from the faith, which they never professed, as is evident to the whole
world : ergo, Eome Heathen cannot be this Babylonish state.
(7.) This man of sin, or head of Mystery Babylon, lay hid in the apostle's time, and
was not revealed : but the power of Kome Heathen did not then lie hid, or wanted to
be revealed : for it stood visible and high, upon a hill, even upon seven hills, 2 Thess. ii.
3, Rev. xvii. 9, according to the Roman poet Ovid, who lived about the very time of
Christ's being on earth, in lib. de Tristibus.
Sed qiice de septem totum eircumspicit orbem
Montibus, Imperil Roma, Deumq ; Locus.
That is,
But Rome, which from her seven hills the whole
Earth views around, the place of gods, and rule, &c,
Ergo, Rome Heathen cannot be this Babylonish state.
(8.) This Mystery of iniquity is said to " oppose and exalt himself above all that is called
God, or that is worshipped," 2 Thess. ii. 4. But this the power of Rome in its Heathen
state did not do ; for they worshipped, offered sacrifices, and bore a reverence to their
gods, which by nature indeed were no gods ; and it is only the head of Rome Papal,
that runs down all gods but those of his own making ; ergo, Rome Papal, and not Rome
Heathen, must of necessity be this Mystery of inipuity.
(9.) The rise or coming of this Mystery of iniquity, is " after the working of Satan,"
2 Tbess. ii. 9. But the rise of the Romish greatness and power, when Heathen, was
not after the working of Satan, but was said by Daniel, Chap. vii. 2, 3, to be produced
by the providence of God, or the four winds of Heaven ; and by the apostle, to be " powers
ordained of God," Rom. xiii. 1 ; therefore, Rom'e Heathen cannot be the Mystery of ini-
quity, &c., here meant.
(10.) This Mystery of iniquity is not only said to come " after the working of Satan,"
2 Thess. ii. 9, but also with all power, &c. But the rise of Rome Heathen was not
after that manner: ergo, &c. To illustrate the first proposition, note, that the
term, " all power," marks out the Romish Pope so notoriously, that whosoever runs
m ay read it; for if we do but impartially consider his impudent usurpations upon
crowned heads, and his pretences of supremacy over the whole Christian world;
his proud imperious decrees, bulls, &c. ; his disposal of the kingdoms of princes,
and the inheritances, yea, the very lives of piivate persons, of any rank, that dare
disobey him ; his pretences to shut and open heaven, hell, and his feigned purga-
tory ; his carrying a symbol of that vast and God-like power, viz., a brace of keys
870
THE CHUBCH OF EOME.
[BOOK IV'
hanging at his girdle ; all these will appear as clear demonstrations, that the head of
Rome Papal is the head of Babylon, and the grand impostor, or the capital manager
of this Mystery of iniquity, he having, most sacrilegiously, assumed to himself all heavenly
power of damning or saving, and all earthly power, both temporal or civil, and ecclesias-
tical or sacred. .
(11.) This wicked Babylonish state comes forth with a great pretence of miracles,
which are but false signs, and lying wonders, to deceive and cheat the people ; and by this
means they conquer nations, and carry away their kings to their wicked interest. This
Rome Heathen did not do. For though the heathenish power of Rome did conquer nations
and countries, with their kings, yet it was by s,tate-policy , and force of arms, not by pretended
miracles, false signs, and lying wonders : therefore Rome Heathen cannot be this Mystery
of iniquity, or Babylonish state.
(12.) This wicked state, under consideration, is declared not only to depart from the faith
by a palpable apostacy, but to forbid marriage, and command a long lent, and many other
fast- days, whereon some sorts of meats are prohibited to be eaten ; which doth so fully
agree to the papal state of Rome, that nothing can be more plain, unless the Spirit had ex-
pressly told us, this will be fulfilled by Rome Papal. For these two things we have their
canons upon record, the which if none can show the like of the Heathen state of Rome,
then Rome Papal shall carry the title of this Mystery of iniquity, and Babylonish state.
7. If the Babylon, under consideration, be only confined to the power of Heathen Rome,
then there is a more evident and apparent mystery upon the state or power of Rome
Heathen, than upon any power or state that went before it, or should come after it ; for so
the text imports, Rev. xvii. 5, " And upon her forehead was a name written, MYSTERY,
BABYLON THE GREAT," &c. But there did no such mystery appear upon the power
or state of Rome Heathen, therefore this Babylon cannot terminate there. What great Mystery
appeared upon -the power and state of Rome Heathen, more than appeared upon the power
and state of the three foregoing monarchies.
8. This Babylon cannot be confined to the power of Rome only in its Heathen state,
because Babylon is to continue till the good people shall, with the horns that did support
her, which is the last part of the wicked and persecuting power, answerable to the ten toes
in Daniel's great image, reward and destroy her, for the injury that she did unto them, ac-
cording to these three texts of scripture, Rev. xviii. 4, Dan. vii. 22, H6, 27, Rev. xvii. 16,
17. "And I heard another voice from heaven, saying, come out of her, my people, that
ye be not partakers of her sins, &c. Reward her even as she hath rewarded you, and deal
unto her double according to her works : in the cup that she hath filled, fill to her double :
how much she hath glorified herself, and lived deliciously, so much torment and sorrow
give her." " And the ten horns which thou sawest upon the beast, these shall hate the
whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with
fire." Which the power of Rome in its Heathen state felt not, but ended its course,
without being destroyed by good people, and the ten horns, which is the last part of the
image-government. " And in the days of these kings," viz., ten toes, ten horns, ten kings,"
shall the God of heaven set up a kingdom, which shall never be destroyed : and the king-
dom shall not be left to another people, but it shall break in pieces, and consume all these
kingdoms, and it shall stand for ever." Which could not be fulfilled in what Constantino
did in the time of Maxentius, as Dr. Hammond would have us believe, for these three
reasons :
(1.) Because the ten horns, that afterwards the Roman power fell into, were not come
up, and so could not destroy the power of Rome in its Heathen state.
(2.) Because Babylon's persecution, misery, and confusion, did not utterly cease, which
it must have done, so as to rise no more for ever, if the power of Rome Heathen destroyed
by Constantine, has been this Mystery Babylon.
(3.) Because though there might be a body of good people with Constantine, when he
overthrew Maxentius, yet the power of the kingdom was not so established in the hand
of good people, as not afterward to be left to other, as the text afilrms, "And the kingdom
shall not be left to another people :" for, as we shall anon show, the kingdom or power
that ceased to be in the hands of Heathens, and by a mighty and divine Providence came
to be in the hands of a worthy and renowned Christian emperor, came afterwards into
the hands of very devils incarnate, who acted all the violence of the Heathen power over
again, and indeed out-did them.
BOOK IV.] . MYSTERY BABYLOH. 87'1
9. Those that are for confining this Babylon to the power of Borne in its heathen
state, are not well aware what they do ; for if they do demand it, their opposites, who
hold it to he Home Papel, may grant it for argument's sake : but then the remedy is
worse than the disease ; for they slip into such a precipice, as neither Baronious, Bel-
larmine, Dr. Hammond, or the Rhemists, can save or deliver them from. The true state
of the case is this :
Rome Heathen is Mystery Babylon ; this say the Papists : and the more willing they
are to say so, because it is a good argument to prove that Peter was at Rome, he sub-
scribing his first Epistle from Babylon, 1 Pet. v. 13, " The church that is at Babylon,
elected together with you, saluteth you," &c., but this being allowed, the worst is come.
This Babylon is destroyed, when the power of Rome Heathen is taken away, so as to
be no more for ever ; but then what condition doth the state of Babylon fall into !
Doth it become the throne of the Lamb, the city of the living God, the habitation of
holiness, and dwelling-place of Zion, the true Church, the place of the holy ones, and
saints of the Most High ? no ! what then ? hearken, and an angel from heaven shall
tell you, Rev. xviii. 1, 2, " And after these things," of the horns hating the whore,
making of her naked, and burning her flesh with fire, " I saw another angel come down
from heaven, having great power, and the earth was lightened with his glory ; and he
cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and
is become the habitation of devils, and the hold of every foul spirit, and a cage of
every unclean and hateful bird." Now, you Papists, if you will needs have Babylon
to be Rome Heathen, take it, and much good do you with it ; but then make Rome
Papal better than an habitation of devils, if you can.
If it be Rome Heathen, then adieu to Dr. Hammond, and the Rhemists, they have
what we desire : if it be, then Rome Papal is a far worse place than Rome Heathen or
Babylon ever was ; and then what a fine church the people make themselves ?
10. If the place, seat, and city of Rome was not utterly ruined, so as to be no more
for ever as a place of commerce, trade, and human society, when the Heathen power
ceased, then Rome Heathen cannot be this Babylon, because of the ending and down-
fall of this Babylonj the place, seat, and city is utterly ruined, so as to be no more a
place of trade, commerce, or human society. " And the ten horns which thou sawest
upon the beast, these shall hate the whore, and shall make her desolate, and shall eat
her flesh, and burn her with fire." And the woman which thou sawest is that great city
which reigned over the kings of the earth. " For her sins which God hath remembered,
which have reached unto heaven, therefore shall her plagues come in one day, death, and
mourning, and famine, and she shall be utterly burnt with fire. For strong is the Lord
who judgeth her," Rev. xvii. 16, 11, and xviii. 8, 11, 12, 13. All sorts of merchandize
traffic, trade and commerce with human society, shall cease, so as to be no more in her
at all, and the good things which she in her fulness enjoyed before, even all things
that were dainty and goodly, are now departed from her, and she shall find them no more
at all, ver. 13, "For in an hour is she made desolate," ver. 19. And a mighty angel
took up a stone, like a great mill-stone, and cast it into the sea, saying, thus with violence
shall the great city of Babylon be thrown down, and shall be found no more at all. And
the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no
more at all in thee, and no craftsman, of whatsoever craft he be, shall be found any more
in thee ; and the sound of a mill-stone shall be heard no more at all in thee. And the
hght of the candle shall shine- no more at all in thee ; and the voice of the bridegroom,
and of the bride, shall be heard no more at all in thee," ver. 21, 22, 23.
But the place, seat, and city of Rome was not so utterly ruined as to be no more for
ever a place of trade, traffic, merchandize., and human society, when the Heathen power
i Rome ended.
Ergo, Rome Heathen cannot be the whore of Babylon, under present consideration,
whose seat or city hath since had a powerful government, reigning in pride and pomp, for
some hundreds of years.
I- If Rome papal be Mystery Babylon, the city of pride and confusion, that is set forth
by St. John in the apocalypse ; then neither the city of Jerusalem, the seat of the Turks
and Saracens, nor Rome Heathen, is or can be the same : but Rome Papal is the mystery
Babylon set forth by St. John in the, apocalypse Ergo, neither the city of Jerusalem, the
seat of the Turks and Saracens, nor Rome Heathen, can be the same.
F he last proposition is thus proved :
872
THE CHURCH Off HOME,
[BOOK iv.
"HI
"\\
If all the marks and characters left us upon divine record, to prove Mystery Babylon
by, do more aptly and fitly agree to Rome Papal, than to the city of Jerusalem, the seat
of the Turks, or Rome Heathen : then Rome Papal, and not any one of them, is Mystery*
Babylon.
But the marks and characters left upon divine record, to distinguish and know Mystery-
Babylon by, do more aptly and fitly agree to Rome Papal :
Ergo, Rome Papal, and not the other, is Mystery Babylon.
For the clearing up of this argument, we shall distinctly -^tate the character oftMystery
Babylon, and run the parallel betwixt her and Rome Papal, in this method following :
Babylon is a sasoao, which imports either a single person, ranked in the feminine gender;
or a body of people related to some head, husband, or public person to whom she is join-
ed in wedlock, by covenant or matrimonial contract, as Eve was related to Adam, and
therefore called woman ; or as Judah and Israel, who were joined in covenant with God,
and therefore called a woman, or as the true Church now is married or joined to Christ,
and therefore called a woman. A single person, as Eve was, she cannot be, because the
character given of her in respect of her state and actions, doth no way comport with it :
' she must therefore be a body of people, related to some head, husband, or public person,
as Judah and Israel of old was, who are often called by the title of woman ; and in like
manner Babylon, before her degeneracy, were a people joined in matrimonial contract, by
a Gospel covenant and profession, to the Son of God.
METAPHOR.
I. Babylon imports a body of
people that was once united to the
Son of God ; and hence, metaphori-
"cally called a woman ; " And I saw
a woman sit, &c. And the woman
was arrayed, &c. And I saw the
woman drunk/' &c., Rev. xvii.3,4, 6.
if
PARALLEL. /I
I. Rome Papal, or theCchurch of Rome^is a }
body, a great body, a famous Body of
people, and which were, before their apostacy, a
true church, by Gospel covenant and profession ^|
united to the Son of God, as. her public head and
husband ; " Among whom are ye also the called
of Jesus Christ. To all that be in Rome, beloved
of God, called to be saints ; grace be to you, and
peace from God the Father, and the Lord Jesus Christ," Rom. i. t$, 7. -
II. Babylon is a city, a very great
o\ city, so called in a threefold re-
spect ; (1.) In respect of power ;
(2.) In respect of people ; . (3.)
respect of place and
where this power and
seated ; - Rev. xvii. 18,
In
residence,,
people is
and xviii.
II. Rome Papal, or church of Rome, is a city,
a very great city, so called in a threefold respect,
1. In respect of power, which is a twofold, (1.)
civil, (2.) Ecclesiastical, signified by two horns
like a lamb, Rev. xiii. 1. 2. In respect of peo-
ple, which are great in number. 3. In respect of
place and residence, where this power and great
10, 16, 18, 19, 21. City being in- people is seated; and indeed it is as worthily called
definitely taken for either of these, by way of eminency, a city, as any power, peo-
or comprehending all, as in these pie, or place in the Christian world, because
instances, Psal. cxxi. Isa. xiv. 31, there is nothing so much spoken of, or gives sadder
Acts xix. 28. ' occasion to be so much spoken of, as Rome, in
respect of power, people, and place, which shall
be further cleared by argument, &c. The fame of this people as a Church, was great, be-
fore the power and chief dominion of the place was joined with it ; as appears, Rom. i. 8,
" First, I thank my God, through Jesus Christ, lor you all, that your faith is spoken of
throughout the whole world."
III. Rome Papal, or church of Rome, is not
only a woman, and a city, but a very evil wo-
man, and a city of confusion : there is the name
of the Lamb much spoken of, but his doctrine
undervalued and slighted, his laws trampled upon
and violated, his example not regarded for imi-
tation, either by the bishop himself, his cardinals, or inferior orders, having his hu-
mility and self-denial only in words, like those the apostle speaketh of, that " In words
III. Babylon is not only a wo-
man, and a city, but a bad wo-
'man, and a city of confusion ; for
so the word Babel, or Babylon,
signifies, viz., eviT?*&t confusion.
tf
-
"!
BOOK IV.]
MYSTERY BABYLON".
.5
T
V.
873
METAtHOR.
PARALLEL.
profess God, but in works deny him." For under this verbal humility, here is the
greatest pride in the world ; under this verbal meekness and self-denial, the greatest
oppression and cruelty, covetousness, and love of the world ; as appears by their
pompous garbs, their cruel punishments, and the vast sums of money brought in
frOEL^ill parts of their dominions, by sleights, and cunning and deceitful cheats:
b$smes a mere hodge-podge of principles, one order of fraternity professing that
^hich another writes against, and cries down; which is the more strange to come
^from a Church infallible: besides the strange mixtures in their visible worship, of
traditions, and human inventions, of lying and diabolical tricks, of blessing bya
cross, consecrating holy_water r agd_ cleansing^ _by__it, which are too numerous andTeP"
"dious* to relate, and the less needful,- because every man that hath seen their ways,
hath an imperfect book of it in his own mind, and can read the truth of what we
say within himself. - And let any people in the Christian world, pretending to religion,
be compared to them, for supernumerary, trifling, and insignificant fierenionies crowded
into their pretended worship ;- nay, let all the people in the Christian world be laid in the
balance against the Church of Borne, in this respect, and they will be found inconceivably
wanting : for which we have this reason to judge her to be Babyj,EU*and the city of con-
fusion.
If there is more confusion, in contrariety of principles, practices, contradicting preten-
sions, crowding in supernumeraries, and mysteries of unscriptural inventions, into visible
worship, in Borne Papal, or the Church of Borne, than is to be found amongst any or all
people pretending religion, in the Christian world besides ; then is Borne Papal, or the
Church of Borne, the great Babylon, or city of confusion.
But there is more confusion, in the fore-mentioned respects, to be found in Borne Papal,
or the Church of Borne, than in any or all people pretending religion in the Christian world
besides : Ergo, &c.
IV. Babylon, is not only . a wo-
man, and a city, a city of confu-
sion, but she is a whore, which is
a strange word to be applied to a
great and famous people ; - a word
that carries in it one of the highest
impeachments, but no other than
was given to Israel, Judah, and Je-
rusalem, in the days of old, upon
a very good reason, Isa. Ivii. 3,
and xvi. 17, Hos. iv., and v. 3.
For they being joined in covenant
with God, to serve him in obedi-
ence and subjection, did like to
an adulterous woman, break wed-
lock, and set up other lovers or
idols in his stead, and continued
so a long time, till a bill of di-
vorce was given, and God pro-
claimed them not married to him
as his wife, but a whore, and di-
vorced, Ezek. xvi. 38, Hos. i. 9, and
** 2, 5. Yet it is observable, that
they used his name, though they
worshipped idols, and cried, " The
temple of the Lord, the temple of
the Lord, are we."
IV-. Borne Papal, or Church of Borne, is not
only .a woman, and a city, a city of confusion,
but according to scripture-history, and notorious
matter of fact, she is a whore also, and may be
justly so called; for in the apostle's time she joined
herself to the Lord, by firm ties of a Gospel
covenant and profession, and was the renowned
spouse of the Son of God, owned and professed
him in the time of Heathenism,, received the
apostles and servants of God amongst them,
withstood the fury of the emperors, suffered per-
secution, had their faith spoken of throughout
the whole world ; and yet after all this, like Israel
of old, she left God, and his holy laws, made
idols to herself of saints, angels, reliques, and
images, upon which she doatecl, and forsook the
Son of God, upon the working and appearance
of the Man of Sin, who exalted himself into the
place of Christ, and became her head, by which
means she is so far degenerated from what she once
was, that she retains nothing, holds fast nothing
of what really appertains to true godliness, but
the bare names of God and Jesus Christ, having
corrupted the true worship of the Son of God,
her first husband, and notoriously abandoned obe-
dience to Mm, taking this vile person to be her
head, and chief guide, and setting him in the
place of, and dignity above her first head, and
true guide of her youth ; and yet, like Israel of old, stUl cries, the true Church, the
T ' ;a iTfTHin QhjmmlylJic mother Church are we ; having on her forehead a strange Mystery
written, \ i. e ., Christ, truth, verity, infallibility ; and next to this there lies
nearest ner heart, devil, Pope, lying, deceit, perjury, idolatry, and horrible cruelty
\ f ^ T
874
THE CHtmCn OJF ROME,
[BOOK iv.
METAPHOB.
PABALIJEL.
towards the best of men, professing Christ and religion in uprightness and truth : for
which change of her first head, husband, and guide of her youth, for this vile person, with
which she commits most abominable lewdness, together with the kings of the earth, she is
ranked by the angel amongst the worst of women, and styled, as her type and predecessor
of old, a well-favoured harlot, or of the angel, a woman, a city, a notorious whore, which
ill and black characters we conclude with this argument.
If there be no body of professing people in the Christian world, that hath so apparently
declined or adulterated from what they once were, deserted the holy doctrine, example,
and right government of Jesus Christ, and set up another visible and public head of the
Church, in room and stead of him, whose power and laws are preferred above and before
the authority and laws of the Lord Jesus, as Rome Papal, or Church of Rome hath done :
then Rome Papal, or Church of Rome is this whore spoken of.
But there is no body of professing people in the Christian world, that hath so apparently
declined, or adulterated, or deserted the holy doctrine, example, or right government of
Christ, ut supra.
Ergo, Rome Papal, or Church of Rome, is this whore spoken of.
To reinforce this argument, let it be showec 1 by any man, that any people different from
the Church of Rome hath made such a change, in point of religion and headship, and
matters thereto pertaining, so as that this black character of whore can more fitly and
fully be made to meet upon them, and we must confess otir argument not weighty ; but till
then, we conclude it carries conviction in the bowels of it.
V. Babylon, this woman, this V. Rome Papal, or Church of Rome, is not only
city of confusion, this whore, is
a very great woman, city, and
whore : " And the great city was di-
vided." " And the woman which thou
sawest, is that great city," &c. " The
merchants " stood afar off, saying,
Alas ! alas ! that great city, Baby-
lon, that mighty city. Again they
wept, saying, Alas ; alas ! that
great city, which was clothed," &c.
" What city is like unto this great
city ? And cried, weeping and wail-
ing, saying, Alas ! alas ! that great
city, wherein we are made rich !" &c.
a woman, a city, a whore, but a very great wo-
man, city, and whore ; great in many respects,
but chiefly in these four :
1. She hath a great name, no name so great
in the Christian world, as the name of Rome.
She is called a queen, because joined by contract
to a great man, the Man of Sin, man greater
than emperors, and temporal princes, who pre-
tends a power to give them their crowns, to set
them upon their heads, and kick them off at
pleasure.
2. Great in power. She gives rules to king-
doms, advances her ecclesiastical laws above
temporal ; sets her head, and the chiefest of her
" And a mighty angel took up a stone sons, above secular jurisdiction; makes them un-
like a great mill-stone, and cast it accountable, and pretencs a power to absolve and
into the sea, saying, Thus with vio- bless them ; and without controversy, the lesser
is blessed of the greater.
3. Great in multitude. There are no people
besides, that are in a spiritual united body, and
visible community, professing Christianity, com-
parable to her for multitude, and the vast num-
bers of her sons and daughters.
4. Great in action, vile actions, such as de-
posing and poisoning princes, fomenting jea-
lousies, raising wars, setting nations together by
the ears, invading rights, making uproars, burn-
ing cities, and carrying on dreadful 'devastations,
where she is gainsayed. . And that which adds to
her greatness, is the invincible confidence she hath, that all persons and things are made
for her, and given to her, so that all things she doth are allowed as legal and just in
heaven : from whence we frame this argument.
Argument. If there be no united body of people, or visible community in the Christian
world, that is so great in name, power, multitude, and action, vile actions, as Rome
lence shall that great city Babylon
be thrown down. I will show thee
the judgment of the great whore,
&c. He hath judged the great
whore," &c., Rev. xvi. 19, xvii. 18,
xviii. 10, 16, 18, 17, 21, xvii. 1,
and xix. 2. Great in four re-
spects : (1.) Great in name. (2.)
Great in power. (3.) Great in
multitude. (4.) Great in action,
vile actions.
V
BOOK IV.]
METAPHOR.
y,
MYSTERY BABYLON.
875
PARALLEL.
Papal, or Chuych of Eome hath been, and still is - Then Rome Papal, or Church of
Borne is this gjreat, very great woman, city, and whore spoken of.
But there i| no united body of people, or visible community in the Christian world, that
is so great in! name, power, multitude, and action, vile actions, as Eome Papal, or the
Church of Eome is
Ergo, .Rome P$pal, &c., is this great, very great woman, city, and whore spoken of.
To reinforce this argument, let it be considered that the Christian world is distinguished
or divided into two parts, viz., Papists and Protestants ; the Protestants cannot be this
whore ;
1. Because they own Jesus Christ to be the Head of the Church, and only him.
2. They have never revolted or changed him, so as to set up another in his room, under
any title whatsoever, but profess him to be their Lord, and are in obedience and subjection
to his laws in all matters purely religious.
3. Neither is their name, power, multitude, or actions, so great by far 'as the Papists
are ; they being but small, inconsiderable, and low, in all Papist countries. And when
the Protestant religion hath gotten up to be the professed religion of any nation, kingdom,
or city, what is that nation, kingdom, or city, in comparison of those nations, kingdoms,
and cities, where the Papists reign, and Popery is professed ? This every intelligent man
hath so full a prospect of, that it appears needless to give proof by instances.
the whore sitteth, are peoples, and
multitudes, and tongues," &c., Eev.
xvii. 1, 15. Which, according to the
learned Mede, and a famous French
VI. Babylon, this woman, city of YI. Rome Papal, or Church of Rome, is not
confusion, and whore, which is very only a great woman, city of confusion and whore ;
great, sitteth upon many waters ; that bath set up the Man of Sin, great Belial, her
which is expounded to be peoples, and highest son of wickedness, but she likewise sits
multitudes, and nations, and tongues ; upon many waters, viz., people, and multitudes,
" And he, the angel, said unto me, nations, and tongues, which may be illustrated by
the waters which thou sawest where undeniable instances.
1. She sat upon, or ruled over more than one
third part of ten, which was formerly under the
Eornan empire in its civil state, which, more
than one third part, hath since fallen into ten
author, is more than a third part of states or kingdoms, under the government of ten
the ten considerable parts, which the crowned heads, and have all agreed to give their
Roman monarchy feU into, not long power to this last beast, according to what was
before the Pope, Man of Shi, or head foretold by Daniel, ch. vii., concerning the little
pf Mystery Babylon, assumed the horn, which had a mouth speaking great things,
whose looks were more stout than his fellows ; by
whom three of the first horns of the Roman power
in its civil state was plucked up by the roots, and
in their place succeeded ten kings, or crowned
heads, who have their crowns given them by this
last beast. And as they have their crowns given
by, and hold their kingship under the Pope, little
horn, last beast, or Man of sin, in requital of his
fatherly care, to give his sons so great a patri-
mony, they gave their power unto him, and en-
gage against the Lamb, making war with and per-
of Naples and Sicily. All which secuting the saints, till the word of God, or pro-
Rome Papal had in possession, as our phecy of Daniel, is fulfilled, which ten crowned
French author saith, in the days of heads answer to the ten toes in Nebuchadnezzar's
Pope Leo the tenth, which was less image, to the ten horns in this 17th of the apo-
than 200 years. calypse, that are so concerned hi the beast's king-
dom, as to be overcome by the Lamb, and turn
to hate the whore, that before they supported, and
for whose pleasure they did persecute the saints,
which ten states or kingdoms are by our French author, in his book, called the accom-
plishment of the prophecy, p. 345, distinguished to be as in the other column set
forth. All which kingdoms, as King James in his learned works makes out. took their
5 T 2
> i/ / tj *
imperial seat and crowns, which after-
wards became ten kingdoms, with
crowned heads, assisting the beast
against the Lamb, and persecuting of
the saints, distinguished into ten
kingdoms or empires. I. Of Germany.
2. France. 3. England. 4. Scot-
land. 5. Denmark. 6. Polonia.
7. The kingdom of Spain. 8. The
kingdom of Navarre. 9. The king-
of Hungary. 10. The king-
876
THE CHURCH OF ROME,
[BOOK iv.
METAPHOR.
PARALLEL.
rise with Borne Papal upon the division or ruin of the Eoman Empire in its civil
state, the hody of which kingdoms may well be called many waters, viz., peoples, and
multitudes, and nations, and tongues, or people of several languages, which were as
well known to have heen under the usurpation and jurisdiction of Rome Papal, as their
"being so ; which doth fully answer to the very letter of the text, " the waters which thou
sawest, whereon the whore fitteth, are peoples, multitudes, nations, and tongues," Rev.
xvii. 15.
2. He making all the European merchants rich, that traffic by sea, by the great
expense of all commodities which are swallowed up within her territories and domi-
nions, Rev. xviii. 1 1 ; which could never be effected unless she had nations and multitudes
to contribute to her great pride and luxury.
3. A third instance is, the numberless number of good Christians which she hath
drawn in and murdered, for no other cause than their fearing God, and obeying his laws by
loving Jesus Christ, and following his example, of which we have a large account in Fox's
Acts and Monuments, and other histories ; upon which we form this argument :
Argument. If there be no body of people, professed church or state in the Christian
world, under any single denomination, that sits upon, commands or bears rule over peoples,
multitudes, nations and tongues, as Rome Papal, or Church of Rome, doth : then Rome
Papal, or the Church of Rome, is this Babylon treated of.
But there is no body of people, professed church or state, under any single denomination,
that sits upon, commands or bears rule over peoples, multitudes, nations, and tongues, as
Rome Papal, or~Church oKime doth.
To the establishing this argument, letrt be considered,Nhat the whole state of the
Christian world consists of but these two parts, as we showed before, viz., the Church of
Rome, considered as head and body, and those that dissent from her, and those are so
inconsiderable, whether the Waldenses, Albigenses, Hugonots, or other parties of Protest-
ants, that no one party of them, nay if we put them all together, can be said to sit upon,
command, or bear rule over, peoples, multitudes, nations, and tongues ; to answer the
text, the Waldenses and Hugonots, have been and still are, a persecuted people, the
Lutherans never got up so high as to command many states, or kingdoms, or places 'of
many languages ; Great Britain, though a Protestant state, or kingdom, comes not near
to fulfil the text, much less the seven Provinces that of late revolted from Spain. So that
if Rome Papal had done so, and no other people that dissent from her could ever do the
like, then this proves Rome Papal the whore that fits upon many waters, &c.
VII. Mystery Babylon, or the
great whore, is such a Woman,
such a city, such a whore, that
the kings and great Men of the
earth have committed fornication
with. See the text, " with whom
the kings of the earth have com-
mitted fornication," Rev. xvii. 2.
i. e. spiritual fornication, or fornica-
tion in a mystery, after a mysterious
manner, such as Jerusalem of old was
charged with, which was a following
the same idolatry that this woman
Babylon had set up, and was devoted
unto ; and so great was her fornica-
tion, that it is said, she did corrupt
the earth with it, Rev. xviii. 9, and
xix. 2, Isa. xix. 2.
Saints ? So have the kings and their
VH. Rome Papal, or Church of Rome, is such a
woman, such a city of confusion, such a whore
that the kings of the earth have committed for-
nication with, and that hath corrupted the Earth
with her fornications, fornications after a myster-
ious manner, by following abominable superstition
and idolatry.
1. Hath she adored the Pope as her Lord God,
universal head, and Bishop infallible, acknow-
ledged above all laws ? So have the kings, and
their misguided people, done.
2. Hath she worshipped the Virgin Mary, di-
vers Angels, and many departed Saints ? So have
the kings and their misguided people.
6. Hath she adored images, the crucifix, and
pictures of pretended Saints ? So have the kings,
and their misguided people.
4. Hath she foolishly debased herself with the
adoration of the relicts of known and unknown
misguided people.
N J,.J,'-'-H;
BOOK IV.l V/* MYSTERY BABXLON. 877
METAPHOR. PARALLEL.
5. Hath she grossly and superstitiously worshipped the true God in a false manner, by
crowding in an innumerable train of fopperies into his worship and service, which he
never ordained, as candlesticks, altars, vestments, spits, oil, holy water, beads, and
a world of such like trumpery ? So have the kings and their misguided people, not only
the emperor of Germany, kings of France, Spain, Poland, Portugal, that are still under
her influence ; but the kings of England and Scotland too, before the Reformation got
ground : upon which we form this argument :
Argument. If there be no body of people in the Christian world, pretending a Church-
state, that hath set up idolatry to that degree, and with whom the kings of the earth
have complied, as Rome Papal, or Church of Rome hath done. Then Rome Papal, or
Church of Rome, is the mysterious whore of Babylon treated of.
But there is no body of people in the Christian world,, pretending to the Church-state
that hath set up idolatry to that degree, and with whom the kings of the earth have com-
plied, as Rome Papal, &c., hath done : Ergo, &c.
To reinforce this argument, let any man that will become an advocate for the
Church of Rome, show, that any people called the reformed, who dissent from the
Church of Rome, are guilty of like idolatry, and that the kings of the earth have
complied with them in it, as aforementioned, and we will acquit this argument, but if this
character doth more fitly agree to Rome, than to the reformed, &c., our argument
is good.
^ VIII. Babylon is such a woman, VIII. Rome Papal, or Church of Rome, is such
/city, and whore, that hath not a woman, city, and whore, that hath not only
only, had kings, committing forni- had the kings of the earth to commit fornica-
cation with her, but hath intoxi- tion with her, in dancing after her pipes all her
'- <;ated the minds of multitudes, mysterious allurements ; but hath intoxicated the
$fand corrupted a great part of the minds of the multitude, and corrupted a great
f world, or common sort of peo- part of the world, or common sort of people,
pie, by wicked and false doctrine, by wicked and false doctrine ; as first, that a
" And the inhabitants of the earth wicked man should be appointed of God to be the
have been made drunk with the wine vicar of Christ ; as if God had no more regard
of her fornication," Rev. xvii. 2. to his own name, and the good of his Church,
and honour of his Son, than to institute a child
of the devil, as every wicked man is, to be vice-gerent to the most holy Jesus, in the
highest transactions that relate to heaven, and the souls of men. Surely if God shut
Judas out from his bishopric, because of his wickedness, though an apostle ; he is
not so far changed since to be fond of a wicked Pope, as to make him immediate deputy
to Christ, and to impose a wolf, as shepherd, upon the universal Church.
2. Who saith, that he is an infallible Judge to determine\ai-ticles\of faith, and impose
them upon great penalties : so that as a lord he hath dominion ovei "men's faith, and souls
too, which the apostles declaimed. >^,..^f r *fi^^-}
3. Who saith the Church cannot err, though God and the world knows there 'are not
such great errors in principles, nor such villainous enormities, cursed actions, cruel and j
immoral practices in the world besides, which the poor mu|titud:^e^ieves, and kill others
that oppose it, and venture body and soul upon it. ^ ^b^'' $^ ...
4. That says, that a priest, though he be a treaeh'ecpiis villain, a contriver of mur- 7*'
der, an abominable adulterer, hath power to -''absolve/ his equal and fellow sinner'tf
from all his offences, if he come to confession, thou'gbrtle pretended penitent keep his old.^{
habit of wickedness still ; contrary to what God and Jesus Christ say, that the dauber
with uatempered mortar, and the daubed ; the layer -of the piEow under sinful elbows,
and the leaner thereon ; the blind leader, as well as the blind follower, shall all fall
together.
5. That saith, There is a purgatory, this no part of heaven or hell ; and that men
may be redeemed thence for money : though God saith, the redemption of men's souls is
precious, and ceaseth for ever, after the offering of the body of Jesus once for all ; that
redemption is not with corruptible things, as silver and gold, but with the precious blood
of Christ, as a Lamb slain without spot.
5. That saith, that the hands and mouth of a filthy unclean priest, can make not
the bread and wine sacred, but turn both into the real body and blood of the Son
878 THE CHURCH OF ROME, [BOOK IV.
METAPHOR. ' PARALLEL.
of God, 'make w hole Christ of a pitiful wafer cake, and after it is eaten, turns to corrup-
tion ; and before it is eaten, is a fit feast for rats and mice ; not only contrary to reason,
but the full verdict of all our senses. &
7. That saith, That no person, how good and pious soever he be, can be saved, out
of the pale of their polluted, ungodly, and devilish church ; though the scripture plainly
affirms, that in every nation, lie that fears God, and worketh righteousness, is accepted
with him.
8. That says, It is no sin to lie, and forswear, to kill, slay, and murder such as they
call heretics, though never so good, if it be for the cause of the church, with a thousand
things of the like import, which the people do verily believe : and as they dare not gain-
say upon their salvation, so will they embrace and use all opportunities to fight and make
wars, overcome cities, and lay waste countries and kingdoms, to kill and slay, by massacre,
and all manner of murdering ways, all ranks and degrees of men, that oppose the horrid
principles and practices of those cursed children. Nay, they -will go boldly to their own
death, when convicted, ' and condemned for villanies, and deny that to-day, that they
were convicted of but yesterday, and though never so notoriously guilty, yet will take it
upon -their death and salvation, that they are as innocent as the child unborn. What can
this be, though they drink it down for most sweet and pleasant wine, but an infusion of
the rankest and most deadly poison tha^the lowest cellar of the bottomless pit can afford,
the very wine of fornications, and most dangerous drunkenness and intoxication in the
world? Which is attended with this aggravation, that the best prepared medicines of the
wisest physician will not recover them ; for Babylon having made the multitude drunk with
this sort of poisoned wine, how rare it is to have any come to themselves, to their right
mind again : and to shut up his head, take his argument :
Argument. If no people in the Christian world hath made the multitude, or common
sort of people drunk, corrupted, and intoxicated their minds by wicked lies and false doc-
trine, such as beformentioned, as Home Papal, or Church of Rome, hath done : then
Eome Papal, or Church of Rome, is this Babylon treated of.
But no people in the Christian world hath made the multitude, or common sort of peo-
ple drunk, corrupted and intoxicated their minds by wicked lies, and false doctrine, such
as beforementioned, as Rome hath done :
Ergo., Rome papal, or Church of Rome, is this Babylon treated of.
IX. Mystery Babylon is such ill IX. Rome Papal, or Church of Rome, hath not
company, as to let Kings be dis- only been ill company to the kings and great men
honestly familiar with her, and of the earth, in drawing them into her idolatry,
make the lower and ruder sort of abuse of God, his blessed Son, the Christian re-
her associates drunk. She is said ligion, and blessed books of the Old and New
to sit drunk upon .a scarlet-coloured Testament ; but she hath made the lower and ruder
beast, and this beast is full of the sort of people drunk too. And it is no wonder;
names of blasphemy : " And 1 saw she thinks she may do any thing, having a dis-
a woman sit upon a scarlet-coloured pensation from heaven, which the Pope keeps the
beast, full of the names of blasphemy," keys of, and fearing no power on earth; for she
&c., Rev. xvii. 3. So that the woman hath the beast, the secular power under her ; she
and the beast are distinct: the woman, sits upon him, and rides him, and is not only dis-
the Church, the beast the secular tinct from the secular power, but above it ; so as
power, or civil state. This appears what of the secular power is still left at Rome, is
evident from divers considerations, under the conduct and management of the church ;
arising. there being no civil administration of justice, or
(1.) From other prophecies re- exercise of laws, but what is authorised and al-
latiug to the same thing. lowed by his unholiness, the head : and the car-
(2.) From the letter of the text, dinals, the shoulders, breasts, and arms of the
(3.) From arguments in reason, church, or state ecclesiastical. To make this
(4.) From the confession of the fully evident, the Pope doth not only exercise a
woman, Babylon, or the whore power of appointing seculars in Rome, and near
herself. . to it; lut he claims the like supremacy abroad,
1. From "many prophecies; the in the islands far off. If the secular princes fall
latter part of the image is partly off from him, or if they will not be reconciled to
BOOK IV.]
MYSTERY BABYLON.
879
METAPHOE.
iron, and partly clay ; two states
really distinct, that could never so
incorporate as to become one, Dan. ii.
2. From the letter of the test :
" J saw a woman sit upon a scarlet-
coloured beast, full of the names of
blasphemy," Eev, xvii. 3. The
colours of the royal and imperial
vestments, the angel in the nest
words declares distinct, and the
apostle in the vision beheld them
distinct.
3. They appear to be distinct
from arguments in reason. For (1.)
The beast is in the masculine, the
whore in the feminine gender.
(2.) The whore else did sit and
ride upon herself ; a high
absurdity. (3.) The horns, being
of the beast, shall hate the whore ;
if not distinct, the whore must
hate herself, even to ruin and
desolation, which is nonsensical,
PARALLEL.
him, as head of holy church, he will excommuni-
cate and depose them, and dispose of their
crowns, thrones, and sceptres from them. That
the Pope is a temporal prince, as well as au
ecclesiastical bishop, i. e. makes laws, exact tri-
butes, raises soldiers and acts as a monarch,
which fairly affords him the title of beast; that his
royal robes, chair he sits in, to his very hose
and shoes, with the vestments of cardinals, is
scarlet, no man can reasonably doubt. That what
the civil power claims and the ecclesiastical power
exercises, are not incorporated, or entirely mixed;
that the princely Pope is in the masculine, and his
spouse, the church, in the feminine, is owned by
all parties.
That the church-state doth sit upon, ride, and
govern the secular at Rome, Italy, and all its ter-
ritories ; that the church of Borne owns that she
is no widow, but hath a head, called his holiness,
or supreme ruler of the church, is so evident, that
we cannot find them upon any file or record
of controversy. There remains therefore no more
to be done at this time, but to frame our argument
upon the premises, and leave the reader to prove
(4.) The beast shall abide, though the weight thereof in the balance.
in captivity, after the whore is
thrown down or destroyed. See
Eev. xvii. 11, compared with ver.
2, 4, 6, 16.
4. From the plain confession of
the woman or whore herself, who
saii;h, "I sit a queen, I am no
widow," Ergo, she hath a head or
husband, which is the beast, little
horn, or man of sin, that Paul de-
clared should rise after the removal
Argument. If there be no visible state in the
Christian world, that doth so apparently sit upon,
command, and govern the beast, or a great secular
power, clothed with scarlet vestments, as Rome
Papal, or Church of Rome, doth : then is Rome
Papal, or Church of Rome, the whore of Babylon
here treated of.
But there is no visible state in the Christian
world, that doth so apparently sit upon, command,
and govern the beast or secular power, clothed
with scarlet vestments, as Rome Papal, or Church
of Rome doth.
of the then present power which did
let, tyhich the primitive fathers, as
Tertullian, Cyprian, Jerome, and others, understood to he the imperial power, in its,
pure, civil, iron, or unmixed state.
Ergo, Rome Papal, or Church of Rome, is the whore of Babylon here treated of.
To reinforce this argument, we challenge any professed Papist, Atheist, or any else to
show where any other people 01 parties are. to whom these characters agree ; and then
we shall be content to let fall our argument.
X. This beast that Babylon sits
upon, commands, and governs, is not
only clothed with scarlet, but is full
of the names of blasphemy, &c.,
which may be taken in a
threefold sense. (1.) For reproach-
ing the name of God. (2.) For
lies in divine things. (3.)
or ascribing that to creatures
which belongs to God. And though
We will not excuse the- beast from
the two former ; yet for brevity's
sake we shall take the latter, viz.,
ascribing that to creatures
X. Rome Papal, or Church of Rome, sits upon,
commands, and governs that beast, or scarlet
power, that is not only clothed with scarlet vest-
ments, but is full of the names of blasphemy, which
appears by his receiving, allowing, and encourag-
ing the ascribing that to creature, which belongs to
God, and to his Son, of which we give
you but these instances ; (1.) When this human,
sinful, and wicked head, is called our lord god
the Pope, whether this is not blasphemy against
God ? (2.) When he is called, universal head of
the catholic church, which none is but Christ. (3.)
When he is called the lamb of God, the light
of the world, the root of David, the lion of
880
THE CHURCH OF ROME,
[BOOK iv-
METAPHOR.
PARALLEL.
which belongs to him, that saith the tribe of Judah, whether this is not blasphemy
<e I am God, and my glory will 1 not against the Son of God ? (4.) Whether when the
give to another." orders of the church, oral traditions, the decrees
of councils, are said to be of greater authority than
the scriptures, which they call a nose of wax, the heretic's ink rule, are perniciously
mischievous to the people ; whether this be not blasphemy against God that spake, and
the "Word of God spoken ? (5.) When angels, the Virgin Mary, and other unknown
saints, shall be invocated with addresses only becoming the .Divine Majesty : as if these
creatures were infinite, and could hear us at so great a distance as is earth, from heaven,
which they could not do, if perpendicularly over us, much less from all parts'" of the world,
over which they cannot be ; whether this ascribing infiniteness and adoration to the
creature, that is only due to the Creator, who is over all, God blessed for ever, be not
blasphemy ? (6.) To conclude, whether making a god of a piece of bread, and calling
the profane priest the maker of the creature, be not ascribing that to the creature, which
only belongs to God ? Is not this the vilest blasphemy in the world, worse, if possible,
than Atheism itself ? For as philosophers observe, it is better having no opinion of God,
than such an one as is unworthy of him ; which we shall close with this argument.
Argument. If no people in the Christian- world are borne up and supported by a beast
full of names, full of such names or inscriptions of blasphemy, as Rome Papal, or Church
of Rome is, then Rome Papal, or Church of Rome, must be this Babylon treated of.
But there is no people in the Christian world borne up and supported, by such a blas-
phemous beast, as Rome Papal, or Church of Rome is. Ergo, &c.
To reinforce this argument, let it be considered, that none can pretend to fix this cha-
racter or mark upon any Protestant dissenters from the Church of Rome, called heretics,
who have no such beast to support them, nor ascribe such blasphemous titles, or adoration
to any creature in heaven or earth. For they acknowledge the one God, the object of
divine worship ; one Mediator between God and man, the Lord Jesus ; and God's sacred
truth to be the only rule ; disowning all principles and practices contradictory thereunto.
Ergo, It is not the Protestant dissenters from the Church of Rome that are here meant.
' XI. Babylon, that sits upon a
scarlet-coloured and blasphemous
beast, is adorned with great pomp,
and outward glory, very well fitting
that spirit that delights in grandeur :
" And the woman was arrayed in
purple and scarlet, and decked with
gold, and precious stones, and pearl,
having a golden cup in her hand,
full of abomination, and filthiness of
her fornication," Rev. xvii. 4. Which
must be such as none of her neigh-
bours can match her in, else no
note of distinction.
XI. Rome Papal, or Church of Rome, doth not
only sit upon a scarlet-coloured and blasphemous
beast, but she is beautified and adorned with great
pomp and outward glory, by which she commends
herself to that part of the world that delights
in her gaudery, being a woman whose worship
is filled with detestable doctrine, which she
holds forth to them with pictures and gallantry
of all sorts. (1.) Look into the holy patrimony
of consecrated saints, there you find riches
and honour, though not durable riches, and
righteousness. (2.) Look unto their garbs and
vestments, _ there you shall find cardinals like
splendid princes, heads of parties and provinces in
such habiliments, that for riches might have become
the highest order of the Jewish priesthood. (3.) Look into the instruments, and mode of
their worship, and there you shall find the altar and candlesticks, the vessels for oil and pots
of purification, as if their predecessors had been a,t Solomon's temple and had brought a
pattern from thence ; and yet in this golden cup, or framed piece of gallantry, there is nothing
to be found, but foul and adulterated wine, most fitly to be called by the angel, abomination,
and filthiness, and the wine of fornication : which we conclude with this argument.
Argument. If no people in the Christian world hath such riches and splendour, such
pomp and gallantry in the maintenance and management of their worship, as Rome Papal,
or Church of Rome hath. Then Rome Papal must be this gaudy harlot, or whore of
Babylon.
BOOK IV.] MYSTERY BABYLON. 881
METAPHOR. PARALLEL.
But there is no people in the Christian world that hath such riches and splendour, such
pomp and gallantry in the maintenance and management of religious worship, as Rome
Papal, or Church of Rome hath.
Ergo, Rome Papal, or church of Rome must be this whore, or well-favoured harlot
treated of.
The Argument is -full and clear, and so well fortified, that we think it needs no rear-
guard to enforce it; and therefore, though it be short, and low of stature, we shall
leave it amongst our infantry-and dravcup our rigbt^andJLeft wings, yet further to assault
Babylon - -
.
XII. This worflaja or city, thak /XLT. Rome Papal, or Church of Rome, if she
is thus adorned with outward pomp 1 . ,Ke not concerned here, we will acquit her of being
and glory, hath tipon her fore- ]/ Mystery Babylon.
head a name written, )" MYSTERY'.? - y '0--} Here is a name written in capital letters,
BABYLON THE GREAT, T'ME/' and written so as to be read publicly too. It is not
MOTHER OF HARLOTS'' AND written upon any part of the woman, that may be
ABOMINATIONS OF^-'T'HE hid or covered with a garment, but on that part
EARTH," Rev. xvii. 5, which which is bare, and is easiest to be seen, her fore-
may be true both in a literal and head, her public, visible, and known parts.
mystical sense, the breeder of con- (2.) Here is Babylon, or confusion, a mixed body,
ctibines, and whores, to gratify that is far from that good and pure order, which
the sensual appetites of her treacher- in words she pretends.
ous sons; but chiefly in a mystical (3.) Here is Mystery in the case, and a great
sense, she breeds, and brings forth Mystery to a wonder, even to the surprising of
spiritual harlots, viz., unclean com- every wise and thinking man, Ver. 6.
munities. (4.) Here is a mother, a mother of a very spu-
rious, illegitimate, and unclean offspring, harlots,
and abominations, many abominations, and great and reigning too, " Abominations of the
earth," i. e. that large part of the earth, where she is situate, and doth reside. A little
unto each of these, as the time and space we are limited to will allow.
A name upon the forehead. If this were not to be read and seen by most Christians
and professors, it would not much concern the Christian world for whom it must be
calculated; for others that own not the Christian Religion, are not in a capacity to
make a judgment upon the case : for if this book of the Revelations were not written
for the Christian world, it leaves us not any certainty where the case is to be consi-
dered, and the matter to be judged. Now if it calculated for the Christian world,
then it must be upon such a people,' that is most public and visible, and apparent,
which agrees to none so fitly as to the Church of Rome ; which, by their own confession,
is the most potent and visible in the Christian world, for where have the inconsiderable
heretics, so called, whose beings are in corners, such a name, as may be read or known
by all, or by the principal part of the Christian world ? now to clear these poor innocent,
so called, heretics, from being concerned in this character, we imagine at least it cannot
refer to them :
1. Because they have no forehead so broad to bear the inscription, which we will engage
to make good against any Romanist in the world.
2. Because they are so plain and honest a people, and their principles so easily and well
known, that it is wild and ridiculous to call them Mystery Babylon, there neither being any
hellish depth nor confusion in what they profess, as might be fully evinced by unquestion-
able instances ; for what confusion or hidden thing can be in this, that there is one God
the object of worship, one holy book called the Bible, the rule of worship ; and all that act
faith, hope, and charity, upon these three great fundamental principles, shall inherit that
blessed kingdom, or world to come ?
3. Because they are so retired and private, that had they a forehead broad enough for
the inscription aforesaid, yet they sit so low that nations cannot easily read it ; and if we
acquit the poor innocent Protestant, who must we fix these characters upon ? if all dissen-
ters from the Church of Rome be clear, then it must unavoidably be fixed upon Rome her-
self : if any demand for what reason, the answer is,
First ; Because, when the Protestants are exempted, then there is none left to bear the
inscription, but the Church of Rome.
5 u
882 THE CHUKCH OF ROME, [BOOK IV.
1. She hath a forehead broad endugh to bear Mystery and confusion, for there is not a
greater hellish depth and confusion to be found upon any people, than upon the Church of
Home, as will appear in its place.
2. Because the dissenters, with respect to appearance, and the exercise of power, are
very small and inconsiderable, in comparison of that overgrown monstrous body of the
Church of Rome ; for to call the dissenters great, and the Church of Rome small, is as
congruous, as to call the ocean a little spring, and the smallest brook the ocean.
Secondly ; Babylon, confusion, or a mixed body, is far from that pure order, which in
words Rome pretends unto, and can by no means agree to the Protestants ; for they are so
strict in their discipline, that they admit of no such mixture that deserves the name of
confusion, they will receive none into their communion without much caution and satis-
faction ; and when received, keep them no longer than they appear to walk strictly and
holily, according to the principles upon which they first received them ; and as for their
officers, they are soon summed up, being no more than bishops, or elders, and deacons.
But the Roman Church may "be called Babylon, or the city of confusion very reasonably,
because she so fitly answers literal Babylon of old, that was her type, and from whence she
derives her name ;
1. In setting up another way for men to go to heaven by, than what God hath ordained
and appointed, viz., a tower of their own making.
2. In having so many languages amongst them, which is like the confusion of Babel.
3. In bearing the glory and sway over the kingdoms and countries of the chiefest part of
the world, therefore called the lady of kingdoms, which is no way applicable to the poor
dissenters.
4. In plucking up, or razing out the true worship of God, which was settled at Jerusa-
lem, and setting up idolatry in the room of it.
5. In captivating God's people, who were carried away into literal Babylon.
6. In their doctrines, principles, and modes of worship, which is such a jumble, mixture,
and heap of things, that may go for confusion itself.
7. In their orders, diversity, and long muster-roll of officers, that are so numerous, as
well as unscriptural, that if -mixture and confusion may be thought to be any where, it is
to be found in this Church, where you have popes, cardinals, arch-bishops, abbots, provin-
cials, heads of fraternities, priests, monks, friars, followers of Dominick, St. Francis, Jan-
senius, Augustine, Capucius, &c., and what not ? All which is many times more like to be
Babylon, mixture, or confusion, than the dissenters from the Romish Church.
Thirdly ; For Mystery, which is in the description, it no where agrees to them, vhom
they call heretics, but agrees very well to the Church of Rome, in four things :
1. In calling themselves the Church of God, and yet are the synagogue of Satan, that is
a Mystery.
2. In calling themselves the pure spouse of Christ, and yet an abominable whore, that is
a Mystery.
3. In pretending to be the mother of peace, purity, and charity, and yet the breeder,
bringer-forth, and cherisher of division, falsehood, most bloody butcheries, and barbarous
cruelties, this is a Mystery. .
4. In being queen regent, riding upon the beast in state, and yet being that good woman
that fled into the wilderness, and abides there in a suffering condition all the time of the
beast's reign, this is a Mystery. See our fourth argument : one proof of their Church is
visibility ; yet it is evident the true Church, for the space of 260 years, was to be in the
wilderness, or in an obscure condition, &c.
Fourthly ; Mother of harlots, and abominations, better agrees to the Church of Rome,
than to Protestants.
. It is against the principles of Protestants, to allow fornication or adultery, in persons
of any rank whatsoever, maintaining constantly, that marriage is honourable, but whore-
mongers and adulterers God will judge ; whereas Rome gives public toleration to noto-
rious whoredoms, and the most shameless and unnatural beastialities, as the whole world
knows.
BOOK IV.]
MYSTEBY BABYLON.
883-
Fifthly; for mother of harlots, in a spiritual sense, she is owned by all her children to
be the mother-church. And,
1. Therefore Protestants are exhorted to return into the bosom of their mother.
2. All polluted and national churches in the European kingdoms, sprang from her, as
the churches of France, Spain, Portugal, &c.
3. All corruption in doctrine and discipline may call her mother, that is to say, the
false titles and errors following, viz., Universal, supreme, infallible head, holy father the
Pope, his holiness in the abstract Our Lord God the Pope, unerring church, priestly
absolution, selling of pardons, indulgences, dispensations, adoring the crucifix, worshipping
of images, foolish crossing, anointings, and sprinkling with holy water, the adoration of .the
mass, and many such things, which from the beginning was not so.
4. For personal vices : from whence come horrid oaths and blasphemies, most asto-
nishing perjury, and subtle equivocations, and hypocrisies, all manner of uncleannesses,
lying, and adulteries, covenant breaking, and bloody-mindedness ; is this allowed and
practised by the Protestants ? No, no, they are the brats and offspring of this lewd and
filthy mother, who indulgeth those abominable pernicious practices, for which she is rightly
called " Mystery, Babylon the great, the mother of harlots, and abominations of the earth,"
Which we conclude with this argument ;
Argument. If this same Mystery, Babylon the great, the mother of harlots, and abo-
minations of the earth, doth not so fully and fitly agree to the Protestants-, or any other
people as it doth to Borne Papal, or Church of Rome. Then Rome Papal, or Church of
Rome, and not the Protestants, &c., is Mystery Babylon, the mother of harlots.
But this name Mystery, Babylon the great, the mother of harlots, and abominations of
the earth, doth not so fully and fitly agree to the Protestants, &c., as it doth to Rome
Papal, or Church of Rome.
Ergo, Rome Papal, and not the Protestants, is Mystery Babylon, the mother of harlots.
XIII. This Mystery Babylon,
mother of harlots, and abomina-
tions of the earth, is very drunken
company ; for she not only makes
others drunk with the wine of her
fornication, and commits adultery
herself; but she is a beastly drunken
whore, that makes herself drunk after
the worst manner of drunkenness,
XIII. Rome Papal, or Church of Rome, if she
be guilty here, it is enough to make not only good
men, but even angels wonder, to see a woman
pretending to be nobly descended, the daughter
to the great King of heaven, the spouse of the
Lamb, the mother of all peace, purity, holi-
ness, innocency, charity, and chastity ; I say, to
see a woman by profession, such a drunken beastly
strumpet in works and actions : " and if Rome
which is, to be drunk with blood, the Papal, or Church of Rome be guilty in this point,
best blood, the blood of the saints
and martyrs of Jesus Christ ; " and I
saw a woman drunk with the blood
of the saints, and the blood of the
martyrs of Jesus, and I wondered
with great admiration," Rev. xvii. 6.
she is the unhappiest church in the world ; for
she then gives cause to every good man in the
world to abhor her, and indeed she hath very good
luck if she escape this charge ; for if she be Mys-
tery Babylon, the mother of false churches, and
abominations of the earth, there is no avoiding,
but she must be this drunken strumpet. But be-
cause it is never safe judging a cause before trial
and examination of witnesses, we will,
1. Consider what it is to be drunk.
2. What things do necessarily contribute to it.
3. The true and proper signs of it.
4. "Whether such things can be fixed upon. Rome Papal, or church of Rome? And
then conclude this head.
1- To be drunk, is an excessive taking in of such things, as disorder nature in its
course and operations. This we take to be a general definition of it, including the proper
d metaphorical notations thereof.
' ^ u k tu i n g s as necessarily contribute to it ; are, (1.) Great and vehement thirst.
Plenty of the thing thirsted after. (3.) The greedy taking their fill of it.
The signs of drunkenness are, (1.) When the faculties are so disordered, that
will not submit to the best reason that can be given them. (2.) When they will
5 u 2
884 THE CHURCH OF KOME, [BOOK IV.
METAPHOR. PARALLEL.
abuse those whom they are most obliged to lore and respect. (3.) When they have east
off all consideration of their own and others good, and forbear no mischief but what they
are restrained from by force.
4. That these things are evident in the church of Rome, and cannot be fairly fixed upon
her opposites, or supposed heretics, appears,
1. Because she hath shed a mass, a very great mass of blood upon the account of re-
ligion, all which was unlawfully shed, of this the whole Christian world is a witness,
2. To clear her supposed heretics from this red and bloody crime.
(1.) It is against their principle to kill men for religion, and this they do avowedly
profess, pleading for liberty of conscience, in matters puiely religious in all places.
(2.) They have wanted power to do it, in case they had been for it in principle, all
power being in the hands of Papists before the Reformation.
(3.) "Where there hath since been a Protestant seat or kingdom, governed by laws
different from that of the Popish countries, yet they have not made use of their power and
laws, to take away the" lives of Papists merely for religion; and if it hath happened at
any time, that some ecclesiastical persons have been put to death by Protestants ; it has
been but very rare and seldom, and the cause not for their religion, but for sedition, re-
bellion, and treason: otherwise they have lived peaceably under Protestant governors,
enjoying their civil right in common with other men. And for the confirming of this, we
make a challenge to all Christendom to come forth and make it appear, where England,
Scotland, and Ireland, the United Provinces, &c., since the Reformation, have, by mas-
sacres, murders, or martyrdom, put one thousand, nay, one hundred to death, of men,
women and children, only because they professed the Romish religion, or any religion
different from theirs : so far have they been from making themselves drunk with the blood
of saints, and religious men. And if this cannot be done, then having brought our cha-
racter within the confines of the Christian world, we must necessarily charge this drunken-
ness, by blood, upon the church of Rome.
This head we conclude with the following argument :
If no sect of people in the Christian world, be guilty of so much blood, drunk with
blood, innocent blood, blood of saints, as the church of Rome is, then the Church of
Rome is this woman that St. John saw, to his great astonishment, drunk with the blood
of the saints, and the martyrs of Jesus.
But there is no sect of people, &c., guilty of so much blood, or drunk with the blood of
saints, &c., Ergo, the church of Rome is this woman, &c.
XIV. Babylon is a church or XIV. Besides all that hath been said, we hope
body of people, that sits upon a to very good purpose, if we find not Rome here,
beast that hath seven heads, or se- we will let her go for ever : for, (1.) This is the
ven sorts of sovereign governments, place which hath had seven sovereign govern-
1. Kings, of whom Romulus was the ments, five of which were gone off the stage, and
first. '2. Consuls. 3. Military tri- the sixth, viz., the heathen empire, was in being
bunes. 4. Decemvirs. 5. Dictators. in St. John's time. (2.) The seventh was to
6. Heathen emperors. 7. Christ- appear and continue but a short space, viz., the
ian emperors. Rev. xvii. 9, 10, 11, Christian empire : for it cannot be the Papal
"And here is the mind that hath power, because that was not up in St. John's
wisdom, the seven heads are seven time, so not the sixth head ; and as the Papal
mountains on which the woman power, for that reason, could not be the sixth head,
sitteth. And there are seven kings, so for a very good reason, could not be the seventh
five are fallen, one is, and the other head, because that whensoever that did appear,
is not yet come : but when he cometh it was to continue but a short space ; which re-
he must continue a short space. spects not the Papal power, but answers the Chris-
And the beast that was, and is not, tian empire ; for the Papal power has continued
even he is the eighth, and of the longer than any of the other sovereignties that
seven, and goeth into perdition !' ? * went before ; and if the Papal power be neither
the sixth, nor seventh Head, then it must needs be
the eighth, which is one of the seventh, and goes into
perdition, or else it must be no head or power at all. But a head and a power it is, a
* Sec Made. Peter de Moulin, &c.
BOOK IV.] MYSTERY BABYLON: 885
METAPHOR. PARALLEL.
great head and power it hath been, therefore it is the eighth head which carries the whore,
according to the express letter of the text, and shall go into perdition. And that by the
woman, city, or whore, that sitteth upon the seven mountains, is meant Rome, we have no
cause to doubt, because the great sons of Borne themselves, as Baronius, Bellarinine, and
many others do confess it ; but would defend their mother from being a whore, by putting
it off to the power of Borne in its Heathen state : to which we have fully answered al-
ready; and do say, that Borne Papal is neither the sixth head, nor the seventh, but the
very last beast, or eighth head, in which there is a secular and an ecclesiastical power
joined together ; which makes up a beast, a most blasphemous beast, and a whore, a
most devilish, drunken, and bloody whore, which hath her seat upon seven mountains, on
which this city of Borne was built as before. This paragraph we shall shut up with this
argument :
Argument. If Borne Papal, or Church of Borne, be borne by a secular power which
had seven sovereign governments, seated upon seven hills ; then Borne Papal, or Church
of Borne, is the very Mystery Babylon, that the apostle John saw in his Apocalyptical
vision.
But Borne Papal, or Church of Borne, is borne up by a secular power, which had seven
sovereign governments, and seated upon seven hills.
Ergo, Borne Papal, or Church of Borne, is the very mystical Babylon, &c.
This argument shines so clear, that unless our adversaries can assign any Protestant
state, by them called heretical, that these characters do better and more fully agree to, it
must pass for current coin, and which we shall be ready to receive from them : so we proceed.
XV. Mystery Babylon, is not only XV. Borne Papal, or Church of Borne, is not
a beastly woman, that has made only a beastly woman, that has made herself
herself drunk with the Mood of the drunk with the blood of the saints and martyrs
saints and martyrs of Jesus, that of Jesus, that sits upon a beast, or the remains of
sits upon a beast that had seven heads, that power, which had seven sorts of sovereign
or seven sorts of sovereign govern- governments, and is seated upon seven mountains ;
ments, and was seated upon seven that professes herself the mother of all spiritual
mountains ; that professeth herself power and jurisdiction. But is such a woman,
the mother of all spiritual power and and such a city, that since the vision and pro-
jurisdiction. But such a woman, and phecy of St. John, hath for several hundreds of
such a city, that in the eye of the years reigned over the kings of the earth ; she
vision, had, did, or was, to reign over hath governed a great part of Italy, if we will
the kings of the earth, Bev. xvii. believe herself, ever since Constantine, who gave
18, " And the woman which thou it as a patrimony to St. Peter, she hath had her
sawest, is that great city, which kingdom over Germany, so long upon France,
reigneth over the kings of the earth." Spain, Portugal, Poland, England, Scotland, and
Ireland ; so that their kings have been governed
by her; whom she would, they killed; whom
she willed, they worshipped, and so became guilty of drinking the -wine of her fornica-
tion; whom she willed, they set up ; whom she willed, they plucked down. What she
required, they paid themselves, and made their people pay also. "When she willed, they
raised arms ; and when she willed, they laid them, down again. What shall we say, the
Church of Borne hath had such power over the kingdoms of Europe, that the power arid
wills of princes have been controlled and over-ruled, when in any considerable case they
have gone contrary to the sense and interest of the Church, and that to such a degree,
as they have sometimes made them do penance, resign up their crowns, and then receive
them again as an act of kindness, from the -chair of St. Peter, which affords us ground for
such an argument as this :
Argument. If there be no great and considerable body of people in the Christian world,
that hath so evidently and apparently reigned over the kings of the earth, as Borne Papal
or Church of Borne hath done; then Borne Papal, or Church of Borne, is this Babylon,
city, or people, that St. John sets forth.
But there is no such great and considerable body, &c.
Ergo, Borne Papal, &c., must be this Babylon, &c.
The major is so undeniable ; the minor is so notoriously known to the whole world that
886
THE CHUECH OF ROME,
[BOOK TV.
METAPHOB.
PARALLEL.
the Papists can never avoid the force of it, unless they can produce some Protestant king-
dom, or state, that domineered over the kings of the earth in a more eminent way and
manner, than Rome is here charged with : hut that is impossible. The conclusion is
therefore true.
And now having thus in fifteen particulars run the metaphor by way of parallel, betwixt
Mystery Babylon, and Rome Papal, as the same is set forth in the Apocalypse, other
histories, and known experiences, we shall, before we quit this task, briefly consider, how
the acts and progress of the Church of Rome do most fully comport with other types and
prophecies of holy scripture, namely, with literal Babylon, that was her type, and from
whence she derives her name ; from the prophecy of Daniel, concerning the little horn,
vile person, or man of sin, which is her head : the prophecy of the apostle Paul, in two
remarkable epistles, the first to Timothy, and the second to the Thessalonians ; and con-
clude. The sum we shall cast into one general argument, and so proceed to the various
branches of it. The concluding argument is this :
Argument. That people whose acts and progress do most fitly and fully comport with
literal Babylon, which was a type, with the prophecy of Daniel about the little horn, and
Revelations of the New Testament about the last scene of things, is undoubtedly the
wicked and bloody whore of Babylon.
But Rome Papal, or Church of Rome, is that people, whose acts and progress do most
fitly and fully comport with literal Babylon, the prophecy of Daniel, and Revelation of the
New Testament, about the last scene of things.
Ergo, Rome Papal, or Church of Rome, is undoubtedly the wicked and bloody whore of
Babylon.
The truth of this argument we will endeavour to illustrate by this induction of particu-
lars following.
I. As literal Babylon was the head
city of the first or Chaldean king-
dom, called the glory of the Chaldean
kingdom, and great Babylon, &c.,
Isa. xiii. 19.
II. Literal Babylon had a great
head or king' over her, called Lucifer,
or son of the morning.
III. Literal Babylon had dominion
over many countries or provinces.
IV. Chaldea, or literal Babylon,
fell under a four-fold circumstance,
in respect of her supreme lord, or
chief head. As, (1.) that he " was,"
when in great pride he did insultingly
say, " Is not this great Babylon, that
I have built, by the might of my
power, for the honour of my majesty ?"
(2.) He " was not," when by the
watchers, and the holy ones, he was
tossed from his throne, and made to
eat grass with oxen, till seven times,
or years, passed over him. (3.) Yet
" was," when his reason, and thehearts
of his nobles returned to him, and
gave him a re-advancement. (4.)
Went off finally, when God
brought the Medes and Per-
sians against his successor, into
whose hands the kingdom was
I. So Rome Papal is the head city of the last
kingdom, called great Babylon, or the great and
mother city, Rev. xvii. 18.
II. So Rome Papal hath a great head or king
over her, called the angel of the bottomless-pit,
son of the evening, darkness or perdition.
III. Rome, or Mystery Babylon, hath domi-
nion over many countries or kingdoms, no less
than the territories or jurisdictions of ten consi-
derable kings, called ten horns.
IV. Rome, or Mystery Babylon, is foretold by
the angel to fall under a four-fold circumstance,
in respect to her supreme lord, or chief head, the
last beast, by her called, " our lord god the Pope."
(1.) When he carries the whore in state, makes
war with the saints, and overcomes them ; when
his adherents say, " Who is like unto the beast ?
who is able to make war with him ?" Then " he
was." (2.) He " is not," when the horns shall hate
the whore, make her desolate, eat her flesh, and
burn her with fire." And good men join issue with
them, to take. away the little horn's dominion, and
him into captivity, whose life shall be prolonged
for a season and time, even unto the time of the
end. (3.) He " yet is," when by virtue of a false
prophet, and all the helps Satan the dragon can
afford him, he shall make a rally of the careless
nations, to bring up against the Jews, after the
restoration, to complete the battle of " Armaged-
don," foretold by divers prophecies. (4.) He shall
BOOK IV.]
MYSTERY BABYLON.
887
METAPHOE.
PAEALLEL.
translated. go off the stage for ever, as the Man of Sin, great
opposer of Christ, and son of perdition, when
Gi-od shall send his Son from heaven to fight
against, and slaughter his deceived nations ; of whom it is said, " The Lord shall go
forth, and fight against those nations, as when he fought in the day of battle," Zech. xiv.
3, which will be so dreadful a fight or battle, as never yet was fought, for slaughter and
blood ; and so destroy this vile person with the brightness of his appearance, to fulfil
2 Thess. ii., and cast him, as the son of perdition, into the burning flames, to fulfil
Eev. xix. 20, " And the fowls of heaven shall be filled with their flesh. And here is the
mind that hath wisdom, The beast that was, and is not, and yet is, is of the seventh head,
and is the eighth, and goeth into perdition."
V. The first beast, or head of V. The last beast, or head of the Roman king-
the Chaldean kingdom, or literal dom, called Mystery Babylon, cloth invade Sion,
Babylon, did invade Judea, besiege the Gospel-Church ; hath closely besieged her and
Jerusalem, take the city, and trample blocked up her privileges, and trampled under
it under foot, till raised again by an foot the holy city for a long space of time, Rev.
king
edict from the next great
Persia.
VI. The first beast or power of
the Chaldean kingdom, called literal
Babylon, did take away the two
olive-trees, that stood before the God
of the whole earth.
VII. Chaldea, or literal Baby-
of xi. 2.
VI. The last beast, or power of the Boman
kingdom, hath taken away, or endeavoured to
slay the two witnesses, that bore up the light and
testimony of God to the world.
VII. Rome, or Mystery Babylon, requires wor-
lon, did set up image-worship, com- ship to be given to the crucifix, the image of the
manding, upon pain of burning, the virgin Mary, and other saints, but especially to
worshippers of the true God to fall the idol of the mass ; so that whosoever will not
down, Jer. 1. 38, Dan. iii. 6, " It is own that most ridiculous idolatry, of a piece of
the place of graven images, and they consecrated bread, coming out of the priest's un-
" And
wor-
are mad upon their idols."
whoso falleth not down, and
shippeth, shall the same hour be cast
into the midst of the burning fiery
furnace."
Chaldea, or literal Baby-
the place of captivity
; for she carried the ser-
God away captive, and
spoil of their treasures,
in so doing. Here
Ezekiel, and Daniel,
VIII.
Ion, was
and spoil :
vants of
made
and rejoiced
we shall find
and thousands more in captivity ;
here we shall find the spoils of
Jerusalem, and the enemy re-
joicing in the spoil, Jer. Hi. 28, 29,
30, Ezek. i., Dan. i. " Because
ye were glad, because ye rejoiced
at the destruction, ye are grown fat
as the heifers at grass, and bellow as
bulls," &c., Jer. i. 11, and li. 35.
hallowed hands, to be their God and Saviour ; shall
be biirned at a stake ; as many blessed men and
women, young and old, were in the Marian days.
See Fox's Acts and Monuments.
VIII. Rome, or Mystery Babylon, is become the
place of captivity and spoil ; for it is by her
orders, dictates, and influence, that the ser-
vants of God have been carried away captive, and
their goods and possessions made a spoil of in all
parts of the Christian world. In her dominions
it was, where we find JohnHuss, Jerome of Prague,
the noble Lord Cobham, and thousands more cap-
tivated and destroyed. It is in the gaols we find
good men imprisoned ; in Popish countries we
find the Inquisition, and other cruel usages : for
who is it in all the Christian world besides, that
imprisons, spoils, and destroys men for their re-
ligion, that persecutes the people of God, but the
vassals of this sinful city of Rome? Her wicked
sons did not only kill and spoil in Bohemia, Pied-
mont, and other countries, but they rejoiced in
their horrid wickedness, as appears in the histories of the saint's sufferings, written by
Mr. Fox, Mr. Clark, Sir Sam. Moreland, and others, &c.
IX. Chaldea, or literal Babylon,
notwithstanding her great wicked-
ness, yet was the most lofty and
proud of all countries besides,
called the " Lady of kingdoms, and
the glory and beauty of excellency,
IX. Rome or Mystery Babylon, notwithstand-
ing her great crimes, and most horrid wicked-
ness, yet hath been the most proud of any city
or people in the Christian world, who saith in
her heart, "I sit a queen, am no widow, shall see
no sorrow ;" for which haughtiness and pride of
888
THE CHURCH OF HOME.
[BOOK iv.
METAPHOR.
PARALLEL.
for which God doth severely threaten hers, the Lord will remember her with judg-
her. " Behold, I am against thee,
thou most proud, saith the Lord
God of hosts : for thy day is conie,
the time, that I will visit thee," Rev.
xviii. 7, Jer. 1. 31.
X. Chaldea, or literal Babylon,
riches and treasures. " Thou that
dwellest upon many waters, abundant
in treasures, thine end is come, the
end of thy covetousness," Jer. 1. 37,
and li. 13.
ment, and severity, when he comes to make in-
quisition for blood, and avenge upon her the in-
jury done to Sion: Rev. xviii. 7, " How much
she hath glorified herself, and lived deliciously, so
much torment and sorrow give her," &c.
X. Rome or Mystery Babylon, is not only a
was not only a people of great pomp, people of great pomp, and pride, arrayed with
pride, and covetousness, but of great purple, scarlet, gold, pearl, and precious stones,
but she sits upon many waters, is covetous, as
well as proud, and full of treasures : and indeed
it must needs be so ; for besides the gifts that were
first given in the time of Constantirie, as is pre-
tended, she hath made a prey upon nations, a
spoil upon saints, had the gifts of kings, had
vast revenues settled upon her orders and clergy ; she has peeled the people by selling
pardons and indulgences, raising Peter-pence, and the like ; so horribly covetuous is she,
that she is not willing any should go to heaven without the gift of money to Holy Church,
by which slight she is grown so exceeding rich, and full of treasure, that she can afford a
golden cup to present the intoxicating wine in, to be clothed with scarlet, decked with
gold, pearl, and precious stones ; she makes the merchants of the earth rich that do trade
with her ; she hath indeed, as a full answer to her type, Lam. i. 10, stretched forth her
hand upon all the pleasant things of those countries and kingdoms where she hath sat as
a queen.
XI. Chaldea, or literal Babylon, XL Rome, or Mystery Babylon, hath spoiled
did spoil the meetings of God's peo- the meetings of God's people, the true professors
pie, made the ways of Sion to mourn, of the religion of the holy Jesus, by driving the
because men could not come to the Gospel, Sion, or Church, into the wilderness ;
and oftentimes burning and plucking down their
meeting-places, and persecuting her ministers,
driving them into corners, frighting and dispersing
their auditors, by fines, imprisonments, banish-
ments, and cruel usages ; so that her ministers
have been made to sigh, her gates become deso-
late, none being suffered to enter without danger ;
and their virgins, the best sort of professors, have
been afflicted : the faithful pastors grieving, because they might not preach to their
flocks ; and the people mourning, because they could not hear the pleasant voice of their
pastors, by reason of violence, &c.
" " XII. Rome, or Mystery Babylon, hath made the
worst of men rulers, or chief among the nations ;
not suffering men to bear office in kingdoms,
cities, or corporations, nor indeed comfortably to
buy and sell, unless they would relinquish good-
ness and religion, and receive the mark of the
the ways of worship by her observed, beast in their forehead, or right-hands, viz., pub-
Lam, i. 5, " Her adversaries prosper, licly profess or privately subscribe to such injunc-
and are the chief," &c. tions as were against their consciences, and incon-
sistent with their religion : who can. be cardinals,
unless they do own the Pope? Who can be kings, without being deposed or poisoned,
that subscribe not to the see of Rome ? Who can sit safe as governors over any cities, where
she sits as queen, without truckling under the yoke of servitude, that she puts upon the
necks of all her vassals ? Rev. xiii. 16, 17.
XIII. Chaldea, or literal Baby- XIH. Rome, or Mystery Babylon, hath been
Ion, was guilty of starving, or fa- guilty of the most horrid cruelty, by forcing
solemn assemblies, Lam. i. 4, " The
ways of Sion do mourn, because none
can come to her solemn feasts, or
assemblies. All her gates are so deso-
late, her priests, or ministers, do
sigh, her virgins are afflicted, and
she is in bitterness," &c.
XII. Chaldea, or literal Babylon,
made the worst of men, chief
among the nations, and provinces,
over which she ruled, suffering
none to come to preferment, but
such as were enemies to Sion, and
mishing the children of Sion, in
the days of her power and reign,
which made the prophet cry out
tender and heavenly born souls, both ministers
and people from their dwellings, and that in a
most bitter season, driving them up into corners,
Lam. i. 19, iv. 7, 8, 9, 10, and where they have been kept, till starved to deatli
BOOK IV.]
MYSTERY BABYLON.
889
METAPHOR.
PARALLEL.
v. 10, " My priests and- mine elders by much hunger ; of which we have a lamentable
perished in the city, while they sought and heart-breaking relation, in the history of the
their meat to refresh their soul ; Irish massacre, &c.
those that were purer than snow ;
whiter than milk, more ruddy than precious stones curiously polished, became as black as
a coal, withered and wrinkled, their skin cleaves to their bones for want of food."
XIV. Chaldea, or literal Baby- XIV. Rome, or Mystery Babylon, hath so much
Ion, delighted so in burning-work, delighted in the cursed trade of burning, that
as that they set on fire and burnt she hath not been contented with burning the
down the very houses and dwell- bodies of men and women to ashes ; but she
ings of the people of Sion, as well hath burnt down their meeting-places, wherein
as the places of public worship, they worshipped God ; and not only so, but the
Jer. lii. 12, 13, " In the nineteenth very habitations and dwelling-places of the faith-
year of the king of Babylon, came ful servants of Christ, leaving them and their
his chief steward, and burnt the wives and children harbourless ; as she did not
house of the Lord, and the king's only to the blessed witnesses of Christ, in the val-
house, and all the houses of Jeru- lies of Piedmont, but to famous and renowned
London itself, &c., remember 1666.
salem, and all the great houses burnt
he with fire," &c.
XV. Chaldea, or literal Babylon
was so villainous as to ravish the
women in Sion, and the maids in
the cities of Judea, declaring their
sin like Sodom, Lam. v. 11. " They
defiled the women, and ravished the
maids in their cities," &cr
XV. Eome, or Mystery Babylon, hath been so
beastly villainous, that it is almost beyond belief,
taking women before their husband's faces, and
maidens before their parent's faces ; first ravish-
ing them openly, in the sight of the sun, and then
imbruing their barbarous hands in their blood, as
divers histories do declare.
XVI. Chaldea, or literal Baby- XVI. Eome, or Mystery Babylon, hath not less
Ion, delighted in hanging as well answered her type in this than in many other
as burning ; serving God's people, things ; for she hath served the best of men like
as men serve dogs that they do not dogs, that have been counted not fit to live, for
think fit to live : as well as used besides making them like rotten wood, and burn-
them like dry bones and rotten ing their bones into lime, dust, or powder, she
wood, by burning them to ashes hath driven a very cursed trade in hanging ; and
and powder, they hanged them up because she would see which was the worst way of
as well as burnt them, and hanged hanging, she has hanged some by the neck till
them up in a miserable manner too, dead, and others by the middle, and burnt them
even the best among the people, by degrees, to lengthen out their pain and mi-
sery ; others by their tenderest parts ; monstrous
barbarity ! A shame to have it told in Gath, or
published in the streets of Askelon ! What was
done to the noble lord Cobharn, and many others
in these parts of the world, is so plain and noto-
rious, as if she had been under a constraint to
accomplish the iniquity of her type.
Here we shall, for the further clearing up of this Mystery, run a brief parallel between
the little Horn and the Popes or bishops of Rome, and so conclude.
I. The little Horn rose at the I. The Popes of Rome were kept under by the
latter end of the fourth kingdom, emperors, who kept a strict eye over them, curbed
* Q j_~ ~ ~ J. 7
Lam. v. 12, " Princes are hanged up
by their hands, the faces of elders
were not honoured," which is the
worst way of hanging for continu-
ance of shame and pain.
or when the Roman empire stood
upon its last legs, or fell into a
division of ten parts, Dan. vii. 7,
8. " And the [Roman, or] fourth
beast had ten horns ; and behold,
there came up amongst them another
little Horn."
their insolencies and exorbitances, and at the first
appearance nipping their aspiring projects in the
very bud ; sometimes deposing and banishing
some proud prelates, when they showed at what
they levelled their designs. But after the power
of Rome, which before was entire in one emperor,
fell into ten parts and divisions, which happened
in the year of our Lord 456, as * Du-Moulin,
and the learned fMede show at large, out of the Roman histories. Upon this divi-
Accomplishment of prophecies.
t Lib. iii. p. 779.
5 x
890 THE; CHTJECH OF HOME, [BOOK iv.
METAPHOK. . PARALLEL.
sion, and weakness of the empire, the bishop of Rome took his advantage, to make his ad-
vance, and rose up to regal power, enacting laws, raising taxes, and levying soldiers; by
which means he struck in with parties, and encroached upon Italy, and the parts adjacent.
II. This power arising upon the II. The Papal power, or bishop of Rome, be-
weakening and division of the fore this division, was but low and small, being
old state of the fourth monarchy confined to his episcopal power over the Church,
or kingdom, is called a little Horn, till by his arts he had got up gradually to the re-
because truly so at its first begin- gal seat, and power of the temporal sWord, which
ning, Dan. vii. 8, " And behold he managed with so much craft and policy, that
there came up among them another afterwards he enlarged his dominions ; but is very
little Horn, &c. rightfully in his infancy styled a little prince, pow-
er, or Horn, arising up amongst, or after the rest,
which began presently after the death of Julian, about the year 365, in which time was
a most fearful earthquake, the like never known before, betokening the decay of the fourth
kingdom, in its civil state or 'power, by a division or falling of nations, who set themselves
against the power of Rome, and harassed, wasted, and destroyed the provinces thereof, for
near forty-five years together. See Mede, lib. 3, p. 659. '
III. This little Horn, after his rise III. The Papal power having gained the tem-
to temporal power, plucks up three poral sword, though but a little Horn at his be-
of the ten horns by the roots. Dan. ginning, did practice and prosper so, that betwixt
vii. 8, " Before whom there were the year 365, and the year 456, or soon after,
three of the first horns plucked up when Rome was sacked by Gensericus, he gained
by the roots.". such enlargements, that he came to possess about
three parts of ten of the former or old Roman
dominions, according to the rules or measure of the cooipass ; as we find in Mr. Mede,
lib. 3. p. 658, and famous Du Moulin ubi supra. Upon which three characters ofthe
little Horn, we frame this short argument. - ;
If the Pope of Rome did arise to temporal power, upon the weakening of the Csesarean
dominion, which before did hinder him in his aspiring usurpation, was but little in his first
rise and appearance, did enlarge, and grow to a possession of about a third part of the old
Roman dominion : then the Pope of Rome is the little Horn, the wicked power and vile
person, set forth by the prophet Daniel.
But the antecedent is true : Ergo, so is the consequent.
IV. This little Horn hath eyes IV. The Pope of Rome hath eyes like the eyes
like the eyes of a man, &c. of a man, the resemblance of a human look,
but a heart like the dragon, out of which foul
mouth he utters presumptuous things. His predecessors had eyes like a leopard, a bear,
a lion, a dragon ; but this hath eyes like a man. In which there are three things to be
noted: 1. He looks higher ; 2. Sees further; and, 3. Is more enticing than those that
went before him. (1.) He looks higher, that is, makes a pretence of piety, and design
for heaven. (2.) Sees further, that deceit, flattery, and policy, will do more than strength.
(3.) Is more enticing to kings and people, than the eyes of a leopard, lion, or dragon, or
the former powers in their heathen state.
V. This little Horn hath a mouth V. The Pope of Rome hath a mouth speaking
speaking great or presumptuous things, great or presumptuous things, above the ordinary
above the rate of ordinary men, Dan. rate of men. This is evident in many respects,
vii. 8. of which we shall give you but a few instances out
of many. (1.) That he is the highest deputy of
God, above all the kings ofthe earth. (2.) That he is infallible, and cannot err, which
is an incommunicable attribute of the Most High. (3.) That he is universal head and
bishop of the Catholic Church. (4.) He assumes the attributes of " his holiness," and
" holy father ;" such an oracle has right or power to give laws to the world, to which all
ought to subscribe, and yield obedience, and none ought to dispute. Greater and more
loftily can no man speak, unless he will say, I am the supreme Being, and there is no God
in heaven or earth above myself, which would be so highly ridiculous, that every idiot
would be able to detect it.
VI. The little Horn had his VI. The Pope of Rome has looks more stout
looks more stout than his fellows: than the Horns that have been cotemporary with
BOOK IV.] MYSTERY BABYLON. 891
METAPHOR. PARALLEL.
Dan. vii. 20, " Whose looks were him ; which appears in three things : 1. In Ida
more stout," &c. - - terrible bulls, that he makes to roar and stare most
dreadfully. 2. In bis power and acts of deposing
princes. 3. In asserting himself to be God's vice-gerent, against whom no person, upon
any cause or pretence whatsoever, ought, to lift up hand or tongue, upon the penalty of a
total ruin in this world, and an eternal ruin in the world to come.
VII. The little horn makes war VII. The pope of Kome hath made war with
with the saints, Dan. vii. 21, "I be- the saints, and prevailed against them, and that
held, and the same horn made war to their ruin, as to liberty, estate, and even life
with the saints, and prevailed against itself; as the true witnesses of Christ have most
them, and that for a long time, even sadly experienced in many countries, in divers by-
to the wearing out of the poor saints past ages, even for such a series of time, that
of the Most High," ver. 25. may be properly called a wearing out of the saints
of the Most High ; for his cruelty ended not in a
month, or a year, but hath lasted for many hundred years : so that for length of time,
numbers of countries, and multitudes of persons, there is no power that ever reigned,
bath out-done, or equalized this vile and bloody monster; upon which we frame this argu-
ment.
If the pope of Eome may be more fitly said to have eyes like the eyes of a man,
a mouth speaking presumptuous things, and looks more stout than his fellows ; to have
made war with the saints, to have prevailed against them and worn them out, more
than any other power that ever yet reigned : then he is the little horn, or vile person
under consideration.
But the former is true : Ergo, so is the latter.
VIII. The little horn is diverse VIII. The pope of Eome is diverse from the rest
from the rest of the horns, Dan. of the potentates in these four respects : 1. The
vii. 24, " And he shall be diverse manner of his rise. 2. His pretensions to power,
from the first, and shall subdue 3. In his progress to his height of dignity. 4. In
three kings." his : management of the power he has usurped.
(1.) He was small or little in his rise, but an or-
dinary bishop, before he came to be a temporal prince. (2.) He pretends not to hold his
kingdom by inheritance, or gift of the people, as other kings do, but by a special and
divine patent. (3.) In his progress to the height of his dignity, by leaving his fixed
station, as pastor of a church, and by deceit, treason, and violation of all laws,
mounts the throne of imperial grandeur. (4.) He rules by a supreme ecclesiastical power,
as well as temporal; pretends to the keys of heaven, as well as the sword of
justice on earth, showing himself to be the beast that hath two horns like a lamb, spoken
of, Rev. xiii. 11. .
IX. This little horn hath so IX. The Pope of Rome hath so many marks or
many marks upon him, that they characters upon him, that are too numerous to be
are too numerous to handle dis- handled distinctly in a little room ; and therefore we
tinctly after our usual method; shall but touch upon them, so far as they show
and therefore we shall put the re- the texts made good, and form an idea of truth
naaining part into a general rank, in the minds of man.
and conclude this subject. 1. The pope hath changed times and laws
1- He must change times and in two respects: (1.) He hath set up and plucked
taws. down kings, which is called a " changing of times
and ^ seasons," Dan. ii. 21. (2.) He has made strange alterations of the laws, orders,
and institutions used hi the Church, in respect of officers, administration of sacraments, and
celebration of days.
2. Continue a long space of 2. Hath continued above twelve hundred
tuil e. years.
3- He is a vile person. 3. He is as vile a person as any in the world,
tolerates all kinds of wickedness, by his dispensa-
tions, pardons, &c.
.4. Had not the honour he hath, 4. Had his exaltation neither by inheritance,
fairly given to him, either by God lawful conquest, nor rightful gift from rightful
or man, but gained it by flattery. donators.
5. Kemoved the preceding power 5. He had the help of Phocas, to kill the em-
5x2
892
THE CHURCH OF HOME,
[BOOK rv.
METAPHOR.
"by the arms of a flood.
6. He became strong by a small
people.
7. He shall have power over the
fattest places of the province, and
there scatter his riches.
8. Such as do wickedly against
religion, he shall accept.
9. Under him the saints fall by
captivity and spoil, by sword and captivity, and spoil, many days.
PARALLEL.
peror Mauritius; and by the help of Goths and
Vandals enlarged his power.
6. Because strong by a small people, having
only a declining church, and apostate Christians to
assist him.
7. He hath power over Italy, which is reputed
the garden of Europe, &c.
8. He hath accepted, entertained, and encou-
raged the people of any nation that would turn
wicked, and sacrifice all piety and religion, to serve
his interest.
9. Under him the saints have fallen, by flames,
flame, many days.
10. Shall do according to his
own will, not accounting himself
tied to any laws.
11. He shall exalt himself above
every god, and speak marvellous
things against the God of gods.
12. Shall not regard the God of
his ancestors.
13. Nor the desire of wedlock.
14,
way
Nor any god in a pious
10. He hath done according to his own will,
and doth not look upon any laws to be obligatory to
him, either from God or men.
11. He, the Pope, hath exalted himself above
every god, that is, such as are so accounted amongst
men, or gods on earth, by excommunicating, depo-
sing, treading upon their necks, and kicking off their
crowns ; by his blasphemous edicts and injunctions he exalts himself above God himself, and
his written laws, &c.
12. He doth not regard the God of his ancestors,
either the idols of the emperors, or the God of the
good bishops that went before him.
13. He hath been remote from the desire of
women in a lawful way, nay, and frights his clergy
from it too, who are made incapable of spiritual promotion, and censured as heinous trans-
gressors, if married.
14. He hath not regarded any god in a pious way;
for though he doth name the true God often, and in
words profess him, yet in works he doth defy him,
and profane his holy name.
15. He gives honour to them who have armed
forces, and lends them assistance to carry on his
black and diabolical designs.
16. He hath owned a strange god, a mark com-
with splendid ceremonies, Dan. xi. 3 8. pletely made up in the mass, which is adored with
splendid ceremonies. Upon all which we fairly
frame this argument.
If all these sixteen characters meet no where so clear and evident, as upon the Pope of
Home ; then the Pope of Borne is the little horn, and vile person, set forth in the Book of
Daniel.
But all the aforesaid characters meet no where so clear and evident, as upon the Pope
of Rome, &c.
Ergo, &c.
To' these characters we shall add a few more out of the Evangelist Matthew, the 20th
of the Acts, the first Epistle to Timothy, and the second to the Thes.salonians, and so draw
to a conclusion.
The Popes of Borne in their succession, have
been clothed in sheep's clothing, covered their
design with the name of Christ, the true Christ,
but with an intent to deceive; for all their pre-
tences of Jesus being ^the true Christ, have been
but as a vizard to hide their devouring teeth ;
whilst they hid themselves under the notion of
Christianity, they have carried on most pernicious
15. Shall give honour to them
that have armed forces.
16. Shall own a strange god,
Christ foretold that enemies
should come in his name, and own
him to be the true Christ, with an
intent to deceive ; that they should
appear in sheep's clothing, and
under this vizard hide their de-
vouring teeth. And, Matt. vii.
15, " Beware of false prophets,
BOOK IV.]
MYSTERY BABYLON.
893
METAPHOR.
PARALLEL.
ing, but inwardly are ravening
wolves ;" that is, have a design to
destroy you.
which come to you in sheep's cloth- and destructive designs, showing their wolfish and
devouring nature in these three respects. (1.) If
there have appeared any kings in the Christian
world, that have been piously disposed, they have
forthwith endeavoured to pervert them by their di-
abolical doctrines, or destroy them by their holy poison. (2.) If any ministers, or men
of parts, have risen up, to set forth God's holy truth, and bless the world with Gospel
light, and saving doctrine, they have either' choked them with perferments, affrighted them,
hy dreadful fears, or by a ravenous thirsting after their blood, have most wickedly and
treacherously destroyed their lives. (3.) If collective bodies of pious congregations of
Saints have sprung forth in the world, they have followed them like blood-hounds, and de-
vouring wolves, with fire and sword, fearful massacres, devastations, murders and slaughters,
till they have spoiled them, torn in pieces, and devoured them : completely fulfilling that
prediction of the apostle, Acts xx. 29, 30, " For I know this, that after my departure shall
grievous wolves enter in amongst you, not sparing the flock : also of your own selves shall
men arise, speaking perverse things, to draw away the disciples after them." Who can
this prophecy so exactly agree to, as the bloody Popes, who at first arose out of the Church,
and acted the part of wolves to purpose, 1. By affrighting the flock : 2. By dispersing and
scattering them abroad : 3. By drinking or sucking the blood of any of them they could
fasten upon, in a most astonishing and prodigious manner ?
As for those two eminent Gospel prophecies, viz., the beginning of 2 Thess. ii., and of
1 Tim. iv., we will give a brief abstract by way of parallel, showing how these relate only
to the Pope of Rome, and no other.
The apostle expressly tells us, that
a man of sin shall arise, who shall be
a lawless one, that will lift up himself
against God, to sit in the temple* of
God ; that was hindered in his wicked
designs by the imperial power ; who
gets up by a falling away, 2 Thess.
ii. 3, &c., 1 Tim. iv. 1. That he was
to be so considerable, as to be easily
discerned and discovered by the Chris-
tian world ; that he was to manage a
great mystery of iniquity : his coming
up was to be by the assistance and
working of the devil : he was to have
a two-fold power, civil and ecclesiasti-
cal, comprehending all earthly power :
ne was to suggest signs and lying
wonders to the people: he was to
make use of all treachery, or deceiv-
ableness, and lies ; his followers were
to be given up to strong delusions ;
his party was to speak desperate lies in
hypocrisy, to have seared consciences ;
that he should be against matrimony ;
that he should command a long lent,
and to abstain from meats.
Thus you have had a brief description of Mystery Babylon, and the antichristian beast,
o hath been so long a time so great a plague to the world, but more especially to God's
Church.
If the Pope of Home be not a man of sin, then
Beelzebub is not a devil, as is largely demonstrated
in the foregoing sheets ; for ntf divine or human
law can set any bounds to his ambition, and
spiritual tyranny. That he exalts himself against
God, hi polluting his pure worship, and against
kings, by his usurped supremacy, is before evi-
denced : that he was hindered by the Eoman im-
perial power, is the opinion and judgment of
the learned ; and also that he was the monstrous
spawn of the great apostacy. That he manages
a great mystery of iniquity, in which his grand
counsellor, the devil, lends him politics, to a double
usurpation, and encroachment upon soul and body;
pretends to miracles, and false wonders, acts like
the metropolitan cheat and impostor of Christendom:
that his followers are strongly deluded, mere liars
and hypocrites, with seared consciences, forbidding
honest marriage, but allowing canonical whore-
dom ; that he forbids meats, but can dispense with
the' grossest debaucheries : all these, I say, with
those other marks the Holy Spirit gives of him,
are so legible upon the Pope, as if the very sun-
beams had writ them in capitals upon Ms brazen
forehead. Therefore we dismiss him. with this
full-proved conclusion, that he, and only he, is >cr
v, the antichrist, and the very man of sin.
METAPHORS, ALLEGORIES, SIMILIES,
TYPES, ETC.,
CONCERNING
SIN AND THE DEVIL.
SIN A THIEF.
'* And Jesus answered and said, a certain man went down from Jerasalem to Jericho, and
fell among Thieves, which stripped him of his raiment, and wounded him, leaving him half
dead" &c., Luke x. 30.
THIS is generally taken for a parable, though it is not so called, and before I run the
parallel concerning Sin and a Thief, I shall very briefly open the whole parable, according
to my present understanding, and commit it to better judgments.
1. By this certain man, I understand the first Adam.
2. By Jerusalem, that happy state, and place of peace, and rest, which he enjoyed before
Ms fall.
3. By his going from Jerusalem to Jericho, his departing from God, in obeying the ser*
pent.
4. By Thieves, Sin, and Satan, &c. These stripped him of his raiment, viz., his first
righteousness, &c., and spiritually wounded him, leaving him half dead, i. e., though he was
alive in his body, he was dead in his soul : " In the day thou eatest thereof thou shalt
surely die."
5. By the priest and Levite who had no compassion on him, may be meant the law
and Levitical priesthood.
6. By the Samaritan, Jesus Christ.
7. By pouring in wine, the blood of Jesus, that precious fruit of the true Vine ; by oil,
the Holy Spirit, which those receive who partake of the virtue of Christ's blood, called the
oil of gladness.
8. By setting him on his beast, may be intended the doctrine of the Gospel ; for that, a
doctrine, metaphorically, is said to carry the soul, as a beast does the body; " Be not
carried about with divers and strange doctrines," &c., Heb. xiii. 9.
9. By the inn, may be meant the Church of God, for thither the true doctrine of Christ
carries believers.
10. By the host, tfie ministerjor pastor of the Church.
11. By the two pjnce given to the host to take care of the poor wounded person, may
be meant the gifts and graces of the Holy Spirit; or, as others, the Old and New Testa-
ment ; but I rather conclude the former.
12. The Samaritan going away, may signify Christ's ascension into heaven, who be-
sides all the divine gifts, graces, and comforts of the Spirit, he bestows upon his faithful
ministers here, and to capacitate and fit them to do their work and office, he will when he
comes again give them eternal life.
Observ. Sin and the devil are, and may fitly be compared to Thieves and Eobbers. If
this may not safely be inferred from hence ; yet from divers other texts of Scripture it may
naturally be deduced, &c., see Eom. vii. 11, 2 Cor. xi. 1, 2, Eph. iv. 22, Heb. iii. 13.
In the opening of this, we shall first show what Sin and the devil robs men of. 2.
Show what kind of Thieves and robbers Sin and the devil are.
METAPHOE. PARALLEL.
I. A Thief, is one, or more, that I. SIN and Satan strive unjustly to take away,
in a secret and felonious manner or deprive the sons of men, of their undoubted
takes away that which is another right to divine things. Adam was invested with
man's, whether it be goods, a very great estate, he had great abundance of
BOOK IV.] SIN A THIEF. . 895
METAPHOR. PABALLEL.
money, &e., and thereby oft- all good things in his possession, before the fell,
times undo, and utterly ruin their viz., union, and communion with God, perfect
neighbours, depriving them of all righteousness, &c. He was the heir of the world,
those good things they had in Eden in an especial manner, with all the riches,
possession, or the promise of en- glory, and delights thereof, were his, &c. No-
joying, &c. thing was denied him, saving the eating of the tree
of knowledge of good and evil : but by sin and
the devil he was robbed and deceived of all, and brought to utter beggary : and since,
God hath been pleased in a gracious manner through the Lord Jesus Christ, to invest
believers with much spiritual riches, and righteousness ; again these enemies strive to rob
aad deceive them of all the second time ; but to speak more particularly, the things
which they endeavour to deprive the sons and daughters of, are these :
First, Of their precious time, by telling them that it is too soon, too early to mind
the concern of their souls ; like as those in Haggai, strove to deceive the people, " The
time is not come," &c. 1. Sin and Satan persuade men, that time is not so swift
nor uncertain, but that they shall have time and days enough hereafter, whereas on
a sudden, time's hour-glass is out, and they are cut down in a moment. 2. By stifling
the senses of the poor sinners, insomuch that they cannot judge of their time ; they are
so taken with other things, sensual things, that they know not at what time of the
day it is, they think it is a long while to night, when alas their sun is almost set.
3. By hiding from men the great perils and dangers of the times they live in, they
are so blinded by these thieves, that they see not into what a pit they are falling.
4. By persuading them, that a great deal of work may be done in a very short
time ; that the work of repentance may be done upon a sick-bed, or when old age
comes. 5. And then at another while, when they have spent much of their days in
pleasure and vanity, this enemy persuades them it is now too late, and the time of their
visitation is past, &c.
Secondly, These Thieves strive to rob men of the opportunity of time, I mean those
precious sermons, seasons of grace, and holy sabbaths, God is pleased to afford them ;
by secret craft, these enemies blind the eyes of men after such a manner, that they
prefer their worldly advantages and profit, in their shows and callings, above the
riches and glorious blessing of the Word and ordinances of God, they prefer earth
before heaven, gold above grace, the good of the body above the good of the
soul. If the enemy cannot keep men from attending upon the JWord, then he en-
deavours to fill their minds with other things,~causing them to be negligent in hearing
^ $2$ Word preachedjfthat it profits them nothing ; or if they should hear with at-
tention, yet this aclver^ary causes them to rest satisfied with a bare hearing, and thereby
deceive their souls. hennf <2.?> . <2c',
Thirdly, Sin and Satan "rob, or deprive men of union, and communion with God,
and of the true grace of God, by which this union and communion with God, and Christ
is attained ; persuading them common grace, is saving grace, and legal conversion is evan-
gelical conversion, and outward reformation true regeneration, &c.
Fourthly, Sin and Satan rob men of peace, not only of peace with God, but also of
the true peace of conscience.
Fifthly, They strive to rob men of their precious and immortal souls.
Sixthly, They rob? and endeavour to rob and deceive men of the crown of life.
Lastly, In a word, these enemies strive to rob and cheat men and women of all the
saving benefit of Christ crucified, endeavouring to make his blessed death wholly inef-
fectual to their souls.
II. Thieves many times take II. So Sin and Satan, lead sinners out of the
* e . a ^ P9 or travellers out of true way of God, into by and untrodden paths
king's high- way, into some of Sin and idolatry, and in a barbarous manner
by-place, and then bind them bind them with cruel bonds : hence Christ is said
hand and foot, as well as take to deliver them that were bound, Isa. Ixi. 1.
away their treasure. The apostle Paul speaking to Simon the sorcerer,
said, " I perceive thou art in the gall of
bitterness, and in the bond of iniquity," Acts viii. 23. There are three bonds that these
spiritual Thieves bind sinners with ; (1.) The bond of ignorance, (2.) The bond of unbe-
hef - (3.) The bond of a hard heart.
896 . SIN A THIEF. [BOOK iv.
METAPHOR. PARALLEL.
III. Thieves do not only bind III. So Sin and Satan, do not only rob men of
such that they rob, but many times all their heavenly treasure, but also Mil and mur-
murder them ; they do not only der their souls ; Sin kills spiritually, and Sin kills
steal, but kill also, and that in a eternally ; " Sin, taking occasion by the command-
barbarous manner. ment, deceived me, and by it slew me," Rom. vii. 11.
There are and have been, some Sin has deceived and robbed the whole world
great* and notorious thieves : at once. When our first parents were beguiled,
would you not look upon him to all mankind were beguiled, and what man that
be a grand Thief, that robs and ever lived hath not actually been robbed by this
craftily deceives a whole city, a Thief ? The best of men, have' more or less been
whole county, nay, a whole king- deceived by him.
dom.
1. Sin a great Thief, if we consider the eminency of those it hath robbed.
(1.) Sin deceived the angels that fell, who were most glorious creatures in their first
estate.
(2.) Sin robbed and deceived Adam, who was so highly honoured and dignified by the
Almighty, &c.
2. Sin is a bold Thief ; which appears, in that it will adventure to steal and deceive
at that very time when it is arraigned, and its abominable cheats laid open by the
ministers of the Gospel.
5. Sin is an old Thief; no sooner was the world created, but presently we read of this
robber, and how he cheated our first parents ; how many ages, how long a time hath
this Thief reigned in his wickedness !
4. Sin is a subtle Thief, he robs and steals in the day-time, as well as in the night,
and yet it is hard to find him. out ; he has many secret corners to hide and lurk in,
nay he hath got the art to change his name when he is taken, and charged with this
and that abomination. (1.) If you search for him by the name of pride, he calls
himself by the name of comeliness and decency. (2.) If you search for him under
the name of covetousness, he calls his name industry, thriftiness, and good husbandry ;
nay he is grown so crafty, that some think it is impossible to find him out : under the
last appellation, he doth not >enly change his name, bat also prevails cunningly upon men,
according as he finds their natural inclination and disposition ; some he deceives by the
pleasures of the world, some by the profits and riches of the world, and some he puffs up
with vain-glory, and the honours of the world.
(3.) Sin deceives by pretending kindness and fellowship to the children of men : Sin
and Satan promise a future time, and days to repent : they promise heaven to the vilest
sinner, promise life, whilst they thrust the knife into the very throat.
Sin is composed of nought but subtle wiles,
It fawns and flatters, and betrays by smiles ;
'Tis like the panther, or the crocodile,
It seeins to love, and promises no wile,
It hides its sting, seems harmless as the dove ;
It hugs the soul, and hates when't vows most love.
It plays the tyrant most by gilded pills, *
It secretly ensnares the soul it kills
Sins' promises they all deceitful be,
Does promise wealth, but pay us poverty ;
Does promise honour, but doth pay us shame ;
And quite bereaves a mail of his good name :
Does promise pleasure, but doth pay us sorrow ;
Does promise life to day, pays death, to-morrow.
No Thief so vile, nor treacherous as Sin,
Whom fools do hug, and take much pleasure in.
5. That Sin is a crafty Thief and robber, doth appear further, if we consider what
fools and mere babes, it makes of worldly- wise men.
(1.) It deceives them of treasure of an inestimable value, for mere toys and
BOOK IV.] SIN A. DEBT. 897
METAPii'OB. PARALLEL.
trifles, it cheats them of most blessed pearls, above sorry pebbles; they like idiots*
take brass counters, before guineas and yellow gold.
(2.) It makes them believe strange things, contrary to reason ; as first, that though
they sow tares, yet they shall reap wheat ; nay, though they sow not at all, yet they
shall have a great crop at harvest ; furthermore, that that work may be done when they
are old, and ready to drop into the grave, which is so hard and difficult, that all the days
of their life, and the greatest of their strength is too little to accomplish; and that it is
time enough to sow their seed, when they should, with others, be a gathering in their
harvest. Lastly, It makes such fools of men, as to consent to set the knife to their own
breast, and be willing to let out their own heart's blood.
IV. Bloody Thieves and mur- IV. Sin is such a bloody Thief and murderer,
derers, are a great terror to honest that all godly men dread it, and endeavour to
men ; and they will avoid them if avoid it, as much as possibly they can ; and not
possible, and provide themselves with only so, but also take unto themselves the whole
suitable weapons to withstand and armour of God, that so they may be able to sub-
vanquish them. due and overcome it, Eph. vi.
INFERENCE S.
I. If Sin be a Thief, a bloody and treacherous Thief and robber, what folly are these
men and women guilty of, who are so ready and willing, at every turn, to entertain it as
a guest in their houses ? Nay, and shall lie in the chiefest room of their hearts ?
II. It shows the folly of these men also, who hide their Sin, and desire nothing more
than to have their beloved' lusts spared ? Who would hide, and plead for a cursed mur-
derer, or suffer a bloody and venomous serpent to lie in their bosoms ?
III. It shows the folly of such that play and make a sport at Sin. Fools make a mock
at Sin.
IV. Take heed you. are not beguiled and robbed by it.
V. When you are hard put to it, call for help, cry out, Thieves, Thieves ! pray for
the help of the Spirit.
VI. Be sure watch against it ; you are ready to have a watchful eye over a Thief,
nay, over one who is but suspected so to be.
VII. Keep the door shut against Sin. And,
Lastly, Be not so foolish as to believe Sin and Satan's promises.
SIN A DEBT.
" Forgive us our Debts," Matt. vi. 12.
SIN is called a Debt, ops;XuA*r, Debita, in these words, Sins and Debts are used pro-
miscuously, as Luke xi. 4, compared with this in Matt. vi. 12, Luke xiii. 4. Luke was
learned in the Greek, and wrote et^xpriaif, Sins; whereas Matthew hath oipta/Ar, Debts.
Canin in loo. N. T. page 86, 87.
_ Now when Sins are called Debts, or said to be forgiven, it is a metaphor from pecu-
niary Debts, as the Debtor was said luere when he paid his money ; and it is generally
used of any that are obnoxious to punishment ; so the Grecians say otpsitetv Socw, and the
Latins pcenas debere ; so the Hebrew word m, is used both for Debts and guilt, Dan. i.
10, Ezek. xviii. 7, as also for Sin, Exod xxxii. 33. And evo^os, which is applied to a
sinner, James ii. 20, is also frequently used of punishment, as Matt. v. 21, 22. In
Sin there is the obliquity and dissonancy from the law of God, and this is not called a
D'ebt, for we do not owe this to God, but the contrary, obedience, and holiness ; in Sin
there is guilt and obligation unto eternal punishment, and this is called a Debt, &c.
METAPHOR. PABALLEL.
I- DEBTS are variously taken, I. So man by Sin, hath taken away or robbed
may be contracted divers man- God of his glory ; Adam gave more credit and
5 y
898
SIN A DEBT.
[BOOK rv.
METAPHOR.
ner of ways. (1.) A man may rob
his neighbour of his good name, de-
fame and wickedly wrong him that
way, and thereby make himself
guilty, and become a sinner against
him, and is as much hound to make
him satisfaction, as if he had "been
his Debtor, by getting away much of
his goods, &c.
that lies upon him, is commonly
called a Debt, he is a Debtor to the
law, as well as a criminal.
III. Some Debts, in a common
acceptation, are a great sum, many
pounds, thousands of pounds.
PAKALLEL.
rather hearkened to the devil, than to God, and
what a reproach was this, as I may so say, to
his Maker ! Satan shall be believed when God
shall not: when a man will not believe, trust,
nor give credit to what his neighbour saith, though
never so just and upright ; what a reproach, and
contempt, doth he cast upon him? So what
greater wrong could man do to God, the most
just and holy One of heaven and earth, as not to
regard his word, believe, nor give credit to him ;
but rather side with, and yield to his cruel enemy, that studied revenge, and to bring him
into reproach. And thus man became a Sinner, and made himself guilty, being a Debtor
to God, and bound to make satisfaction, or suffer for Sin, if this wrong cannot be made
up, or the Debt paid.
II. Man broke a holy and righ- II. Sinners have broken the holy and righteous
teous law, and thereby make him- law of God, and by this means are become mise-
self notoriously guilty, and obnoxious rably guilty, and palpable Debtors, both to the
to the penalty annexed ; and guilt law, and justice ; the law is broken, and justice
requireth satisfaction; the penalty is death. A
heavy Debt, such a Debt is Sin : he hath violated
a just law, and how will he make a compensation?
III. Sin is a very great Debt, every ungodly
man may be said to owe many thousands, though
never so rich and mighty in the account of men.
So Matt, xviii. 24, where our sins are not only
compared to a debt, but to a Debt of a vast sum, ten thousand talents, which according to
computation amounts to .=1,500,000, and according to others, ,1,875,000.
IV. Some Debts are so great in IV. Sin is so great a Debt,, that a man of
value, and the debtors so poor, that himself is not able to make satisfaction to the law,
and justice of God for it : he owes ten thousand
talents, and hath nothing to pay ; so our Saviour
himself plainly intimates, Matt, xviii. 24.
V. Sin exposeth a man to an arrest, by death,
a serjeant, that will, when he hath received his
warrant, take no bail, and this fills wicked men,
especially, full of fears ; " Who through fear of
death, are said, to be all their lifetime subject to
bondage," Heb. ii. 15.
VI. So Sin exposeth a man, not only to an
arrest, by death, but also to the prison of eternal
darkness, out of which there is no redemption ;
" Verily, verily, I say unto you, he shall not
come out from thence, until he hath paid the
utmost farthing," Matt. v. 26.
VII. So this great Debt, viz., Jesus Christ, the
sinner's friend out of infinite bowels, by one
single payment on the cross, or by his active and
passive obedience, hath satisfied for, or made a
full compensation to the law, and Justice of God,
in the behalf of sinners ; that so he might thereby
deliver them from eternal ruin. See Surety.
they are not able to pay them.
V. A Debt exposeth a man oft-
times to an arrest, and fills his mind
full of trouble; especially, if it be
an action upon execution, that admits
of no bail.
VI. A Debt doth not only expose
a man to the danger of an arrest,
but, in case he cannot pay the
Debt, or procure bail, to a prison
also.
VII. Some men's Debts have
been paid by the hands of others,
who out of mere compassion, have
undertaken to satisfy for all they
have owe'd, and thereby have kept
the poor debtors from perishing.
METAPHOB.
I. A Debt among men, only ex-
poseth the body, or bodies of men
to external danger, sufferings, or sor-
row.
DISPARITY.
I. BUT Sin, this spiritual Debt, exposeth not
the body only, but the soul; it brings not the
soul, by guilt, to sorrow and misery here; but
both the soul and body to sufferings eternally
hereafter.
BOOK IV.] SIN A DEBT. 899
METAPHOR. DISPAE1TY.
II. Debts among men, are oft- II. God doth not forgive sin, this spiritual
times forgiven, without payment Debt, without a Ml payment, or plenary satis-
or satisfaction made for them, faction made for it by our Surety; it consisteth
either by the Debtor, or his surety. not with his justice, honour, nor with the nature
and purity of his law, considering the nature of
Sin itself, so to do : and therefore, what man is not able to do upon this account, Jesus
Christ his blessed Surety hath done for him.
First ; to make this appear, or further to manifest the truth of it, it will not be amiss
to consider the nature of God's threatenings. I mean, legal threatenings, which several
divines have well distinguished from Evangelical. Gospel, or Evangelical threatenings,
are those fatherly chastisements, which God denounceth, to keep us within the bounds of
child-like obedience ; and therefore, God hath not only signified, but the nature of the
affair requireth, that they should be executed only in case of need, 1 Pet. i. 6.
But legal threatenings, denounce unmixed and unlayed curse and wrath. These
two widely differ, not only in their nature, but end. In the first, suppose, that the
business of the threatenings be done to God's hand, without the execution of them ; it
clearly follows, that the obligation of the believer to them, as they have respect to such
an end, dissolves and ceaseth ; that which is God's intent by them, being obtained without
them, :the execution of the threatenings, without the least derogation from the truth of God,
or impeachment of his other properties, may be suspended.
But legal threatenings being of another nature, and having another end; namely,
the vindication of God's holiness and justice upon prisoners and rebels, they are no wise
dissolvable, but must of necessity be inflicted, that the perfections and government of God
maybe vindicated, and sin may be revenged. All sin is contempt of God's authority
and government, and casts dirt upon his glory ; and punishment is the vindicating of God's
honour, in revenge of evil committed.
Let this be noted, that in case of such a proportioned satisfaction, by which the honour
and equity of his laws is vindicated, his justice, holiness, and hatred of sin demonstrated,
the ends of government attained ; he may relax and dispense with the threatening, as to
the party offending, which is the case here : for by executing the threatenings upon
Christ, and receiving a valuable consideration of satisfaction from him, he hath given
as eminent demonstration of his righteousness, purity, and hatred of Sin, and as fully
vindicated his law from contempt, as if the offenders themselves had suffered ; and there-
fore, by an admirable mixture of grace with justice, hath released us. These things
being premised, I re-assume, saith he, the argument, namely, that the truth of God's
threatenings, would not allow him to pardon Sin, and save sinners, but upon the consi-
deration of a satisfaction.
First; God having denounced death, and the curse against Sin, Gen. ii. I/", Deut. xxvii.
26, the veracity and faithfulness of his nature obliged him to see it inflicted : never any en-
tertained a notion of God, but they included in it that he spake truth. Could ever any
threatening of God, be of awe upon the conscience of a sinner, should the first and great
threatening be made so easily void ? Should it be granted, that notwithstanding God's
solemn denunciation of wrath, in case of Sin, that yet he hath taken the offender into favour,
and pardoned the offence without any satisfaction, or consideration at all ? what would
creatures imagine, but that God either intended his threatenings for mere scare-crows, or
that he were subject to mutability ; which apprehension being once received, what bold-
ness would men assume in Sin? believing that the comminations of the Gospel, would be
no more executed than those of the law : " But let God be true, and every man a liar."
Secondly ; To suppose that God hath abrogated his threatening, is at once to overthrow
the whole Scripture; for that expressly tells us, that "not one jot of the law was to
perish," Matt. v. 18. " That every disobedience received a just recompence of reward,"
Heb. ii. 2, Heb. ix. 22, 23. " That without blood there was to be no remission."
Thirdly ; If the threatening annexed to the law be released, it is either by virtue
0:f the law itself, or by virtue of the Gospel. It is not by virtue of the law ; for
that was wholly inexorable, requiring either perfect and constant obedience, or de-
bouncing unmixed and unallayed wrath, Gal. iii. 10. Nor is it released by the Gos-
5 Y 2
900 SIN A DEBT. [BOOK IV
METAPHOR. PARALLEL.
pel; this the Holy Ghost clearly informs us, Eom. iii. 31, "Do we then make void the law
through faith ? God forbid : yea, we establish the law." Beza's paraphrase here is very
good : Christi satisfactio quid aliud quam legis minas ostendit minime irritas esse, quam
illas lucre Christum oportuerit ? O Christi justitia, quid aliud est quam legis prcestatio ?
See also Matt. v. 17, 18, " Think not," saith Christ, "That I am come to destroy the law,
or the prophets ; I am not come to destroy, but to fulfil ; for verily I say unto you, till
heaven and earth pass away, one jot, or one tittle shall in no wise pass from the law, till
all be fulfilled." As all the predictions of the prophets were fulfilled by him, and in him ;
so was the whole law in his keeping the precepts of it and teaching others to do the
like, and in his bearing the penalty of it, and fulfilling the types of it. The Gospel is so
far from repealing the penalty of it, Heb. ix. 15, 16, " There could have been no testa-
ment, but in and through the death of the testator." There could have been no such
thing as a Gospel, or a tender of glad tidings and mercy to us, but through Christ's under-
taking, as our Surety, to bear the curse of the law, Gal. iii. 13. And so much for the
argument from the truth of God's threatenings.
The sum of what we say and believe about this great truth, is this :
1. That by the sin of our first parents, all men are brought into a state of sin, and
apostacy from God, and of an enmity to him, Gen. vi. 5, Psal. li. 5, Eom. iii. 23, and vii.
7, Eph. iv. 18, Col. ii. 13.
2. That in this state all men naturally continue, sinning against God, nor of themselves
can do otherwise, Eom. iii. 10, 11, 12.
3. That the justice and holiness of God, as he is the supreme Governor and Judge of all
the world, requires that sin be punished, Exod. xxxiv. 7, Josh. xxiv. 19, Psal. v. 4, 5, 6,
&c.
4. That God hath also engaged his veracity and faithfulness in the sanction of the law,
not to leave sin unpunished, Gen. ii. 17, Deut. xxvii. 26. " Cursed be he that confirmeth
not all the words of this law, to do them." In this state and condition all mankind, had
they been left without divine help and aid, must have perished for ever.
5. That God, out of his infinite grace and goodness, sent his Son, the Lord Jesus
Christ to deliver them.
6. That this love was the same in Father and Sonr the Father could not be more gra-
cious and kind than the Son, nor the Son in bowels exceed the Father ; but both alike
loving, gracious, and compassionate.
7. That the way in general whereby the Son of God, being incarnate, was to save lost
sinners, was, by a substitution of himself, according to the decree and appointment of
God, in the sinner's room ; according to 2 Cor. v. 21, " He hath made him to be sin for
us, who knew no sin, that we might be made the righteousness of God in him." Compared
with Gal. iii. 17, Bom. v. 7, 8, and viii. 3, 1 Pet. ii. 24, and iii. 18.
. 1. That Christ, in saving sinners, hath, (1.) Offered himself a sacrifice to God, to make
atonement for sins, Isa. liii. 10, Eph. iii. 2, Heb. ii. 17, and ix. 11, 12, 13, 14. (2.)
That he redeemed us, by paying a price, a ransom for our redemption, Mark. x. 45, 1
Cor. vi. 20, 1 Tim. ii. 6, 1 Pet. i. 18. (3.) That he bore our sins, that is, the punish-
ment due for them, Isa. liii. 5, 1 Pet. ii. 24. (4.) That he answered the law, and the
penalty thereof, Eom. viii. 3, Gal. iii. 13, and iv. 4, 5. (5.) That he died for sin and
sinners, to expiate the one, and in the stead of the other, Eom. iv. 36, and v. 10. (6.)
and that God, upon Christ's voluntary susception of his office, as Mediator, and conde-
scension to the work, did so lay our sins, in and by the sentence of the law, upon him,
that he made full satisfaction for whatsoever legally could be charged upon them for whom
he thus suffered. (7.) And all this, that the justice of God being satisfied, and the laAV
fulfilled, mankind might be freed from the wrath to come, Eom. iii. 25.
III. Among Men, that debt III. But that remission of sins is wholly through
that is paid, or full compensation the free love and grace of God, is evident ; yet
made for it, either by the debtor, not without respect had to the atonement or pro-
or his surety, cannot be said to be pitiation, through faith in Christ's blood. " For
forgiven. without shedding of blood, there is no remission."
We have redemption through his blood, even the
BOOK IV.] SIN A DEBT. 901
remission of sins," Eph. i. 7. " As God for Christ's sake hath forgiven you," chap. iv. 32.
" God hath set him forth to be a propitiation, through faith in his blood, to declare his
righteousness, for the remission of sins," Kom. iii. 25. It is absolutely free, in respect of
all immediate transactions between God and sinners, free on the part of God.
1. In the eternal purpose of it, when he might justly have suffered all men to have
perished under the guilt of their sins.
2. Free in the means that he used to effect it. (1.) In the sending of his own Son. (2.)
In laying the punishment of our sins upon him. (3.) In his covenant with him, that it should
be accepted on our behalf. (4.) In his free tender and proposals of it by the Gospel, with-
out money, and without price. (5.) In the actual forgiveness and pardon of them.
Secondly ; it is free on the part of the persons that are forgiven, in that. (1.) It is
given and granted to them, without any satisfaction by them, or a surety of their procure-
ment, they being not able to find any. (2.) Without any merit to purchase or procure
it. (3.) Without any penal satisfactory suffering here or hereafter. (4.) Without any
expectation of a future recompense, or being once pardoned, they should make or give
any satisfaction for what they had done before. And as none of those things would, so no-
thing else can impeach the freedom of pardon and forgiveness. Whether then we respect
the pardoner, or the pardoned, pardon is every way free, namely, on the part of God who
forgives, and on the part of Sinners that are forgiven.
If God hath now, besides all this, provided himself a Lamb for a sacrifice ; if he hath,
in infinite wisdom and grace, found out a way thus freely to forgive us our Debts, to the
praise and glory of his own holiness, righteousness, and severity against Sin, as well as to
the magnifying of his grace, goodness, -and rich bounty, which he immediately exerciseth
in the pardon of Sin : are any men's eyes evil, because he is good? Will they not be
contented to be pardoned, unless they may have it at the rate of spoiling or robbing God
of his holiness, truth, righteousness, and faithfulness. Dr. Owen.
Object. But doth not this doctrine set forth God to be severe to his own Son, to substi-
tute him in the Sinner's room, to bear his wrath, and suffer for their Sins ?
Answ. God laid nothing upon his blessed Son, but what Christ offered himself freely
to undergo for man's sake ; and had it not every way consisted with his own glory, thus
to deliver up the Lord Jesus, to satisfy both law and justice, doubtless he would never
have sent him into the world. And if it had been only to make Christ a pattern of hu-
mility, and of patience under suffering, that God laid these things upon him which he en-
dured, it might have left some room for men so to speak, in that others might, as indeed
many of the godly have been made examples upon that account.
Object. If God cannot pardon Sin without satisfaction, he is more weak and imperfect
than man.
1. God cannot do many things that man can do ; not that he is more imperfect
than they, but he cannot do them upon the account of his perfection : he cannot lie, he
cannot change, cannot deny, himself, which men can, and do daily.
2. To pardon Sin without satisfaction, in him who is so absolutely holy, righteous,
true and faithful, the absolute, necessary, supreme Governor of all Sinners, the Author of
the law, and function of it, wherein punishment is threatened and declared, is to deny him-
self, and to do what one infinitely perfect cannot do.
3. Why doth not God pardon Sins freely, without requiring faith, repentance,
and obedience in them that are pardoned? yea, as the conditions on which they
May be pardoned: for seeing he is so infinitely good and gracious, cannot he pardon
men, without prescribing such terms and conditions unto them, as he knows that
men, and that incomparable the greatest number of them, will never come up unto,
and so must of necessity perish of ever ? Yea, but our adversaries say, this cannot
be, neither doth this impeach the freedom of pardon : for it is certain, that God
doth prescribe these things, and yet he pardoneth freely ; and it would altogether
unbecome the holy God, to pardon Sinners that continue impenitent, and so live and
die. But doth not the Socinian see, that he hath hereby given away his cause which
e contendeth for; if a prescription of sundry things to the Sinner himself without
902 SIN A DEBT. , [BOOK IV.
METAPHOR. DISPARITY.
which he shall not be pardoned, doth not at all impeach, as they say, the freedom of par-
don, hut God may be said freely to pardon Sin notwithstanding it ; how shall the receiv-
ing of satisfaction by another, nothing at all being required of the sinner, have the least
appearance of any such thing ? If the freedom of forgiveness consists in such a boundless
notion as these men imagine, it is certain that the prescribing faith and repentance unto
sinners antecedently to their participation of it is much more evidently contrary unto it,
than the receiving satisfaction from another, who is not to be pardoned, can to any appear
to be. Secondly. If it be contrary to the holiness of God, to pardon any, without requir-
ing faith, repentance, and obedience in them, as it is indeed ; let not these persons be
offended, if we believe him, when he so frequently declares it, that it was so, to remit sin,
without the fulfilling his law, and satisfying of his justice. Dr Owen.
IV. Oft-times, nay, most common- IV. But it is not so here, in reference to this
ly, men, as soon as some Debts are Debt ; for though Christ, as our Surety, hath
paid, or satisfaction made by the made a full compensation to the law and justice
Debtor, or his surety, the Debtor of God, yet Sinners are not immediately ac-
may demand a discharge or acquit- quitted ; neither doth it follow, saith the doctor,
tance immediately from the said that on the supposition and satisfaction, pleaded
Debts, &c. for the freedom, pardon, and acquitment of
persons originally guilty, and liable to punish-
ment, must immediately, and ipso facto ensue, it is not of the nature of every solution or
satisfaction, that deliverance must ipso facto follow. And the reason of it 'is, because this
satisfaction by succedaneous substitution of one to undergo punishment for another, must
be founded in a voluntary compact and agreement ; for there is required unto it a relaxa-
tion of the law, though not as unto punishment to be inflicted, yet as unto the person to
be punished. And it is otherwise in personal guilt, than in pecuniary debts : in these, the
Debt itself is fully intended, and the person obliged with reference thereunto ; in the
other, the person is firstly and principally under the obligation. And therefore when
the pecuniary Debt is paid, by whomsoever it be paid, the obligation of the person
himself unto payment ceaseth ipso facto : but in things criminal, the guilty person himself
being firstly, immediately, and intentionally under the obligation unto punishment, when
there is introduced by compact a vicarious solution, in substitution of another to suffer,
though he suffer the same absolutely, which the person should have done for whom he
suffers ; yet because of the acceptation of his person to suffer, which might have been re-
fused, and could not be admitted without some relaxation of the law, deliverance of the
guilty person cannot answer ipso facto, but by the intervention of the terms fixed in the
covenant or agreement, for an admittance of the substitution.
It appears from what hath been said, that in this matter of Sin being called a Debt,
and of satisfaction, Sin is not to be considered as such a Debt, and God a Creditor,
and the law as an obligation to the payment of that Debt, as some men seem to run
it : but Sin is a transgression of the law, and thereby obnoxious and liable to the
punishment constituted in it, and by it answerable unto the justice and holiness of
another ; and God, as. the infinitely holy and righteous Author of that law, and su-
preme Governor of all mankind, according to the sanction and tenor of it. " The
substitution of Christ was merely voluntary on the part of God, and of himself, un-
dertaking to be sponser, to answer for the Sins of men, by undergoing the punish-
ment due unto them. That to this end there was a relaxation of the law, as to the
persons that were to suffer, though not as to what was to be suffered: without the
former, the substitution mentioned could not have been admitted : and on suppo-
sition of the latter, the sufferings of Christ could not have had the nature of punish-
ment, properly so called: for punishment relates to the justice and righteousness
in government of him that inflicts it ; and this the justice of God doth not but by
law. Nor could the law be any way satisfied or fulfilled by the suffering of Christ,
if antecedently thereunto, its obligation, or power of obligation unto the penalty con-
stituted in its sanction unto Sin, was relaxed, dissolved, or dispensed withal. Nor
was it agreeable to justice, nor would the nature of the things themselves admit
of it, that another punishment should be inflicted on Christ, thau what we had de-
BOOK IV.] SIN A DEBT. 903
served; nor could our Sin be the impulsive cause of his death, nor could we have had
any benefit thereby." Dr. Owen. See Surety.
I NFER ENCE S..
1. THIS shows what the nature of Sin is, together with the woeful and miserable con-
dition of man thereby. How few know, or are sensible, how far they are in Debt, and
what fearful danger they are in hereby every moment.
II. It may raise our hearts to admire the grace and goodness of God in sending Christ
to satisfy for our sins.
III. Let us also from hence be stirred up to cry for pardon and forgiveness of our Sins :
" Forgive us our Debts."
Quest. What is it we desire of God in this petition ?
Answ. 1. We pray, that God would not require or exact payment and satisfaction
for our Sins of us ; for if he should pass by .millions of Sins, and set down but one
hundred, nay, come so low as to charge but ten, nay, forgive us all save only one, that
one would sink us down to the lowest hell. Should God require us to make satisfaction
but for one evil thought, we should be utterly undone.
2. We pray, saith Mr. Burges, that God would lay our Sins upon Christ, or accept
of satisfaction in and through him ; for seeing, saith he, God hath declared his will,
.that man shall die for sin ; if we should pray, that he would absolutely forgive our
Sins, it would be to pray that he might be unjust. Therefore in this prayer thus we
may argue, O Lord, we call not upon thee to repeal any threatening, to nullify thy Word,
to become unjust : but thy wisdom hath so found out a way, that we may be pardoned,
and thou satisfied, &c. "
3. We pray, that through Christ's atonement, or the propitiation of his blood,
our daily Sins and infirmities may be forgiven us, and we kept in a state of justifi-
cation ; for if our former Sins should be forgiven, and not our present and future,
our case would be desperate ; for Sin, like Sampson's hair, though cut, it will grow again.
And as we Sin daily, so we ought to pray for pardon, through Christ's mediation ;
for Sin is not actually forgiven, before committed, nor before we have the true sense and
sorrow of it upon our hearts. Where God gives remission, he gives a broken heart,
Acts v. 31.
4. We pray, that God would account or impute Christ's righteousness unto us for
pardon.
5. We pray for the sense and feeling of the grace and blessing of pardon in our own
souls ; for it is one thing to be pardoned, and another thing to know, or have the
feeling sense of it in ourselves, "vv e are in this case, saith an eminent person, like some
heir or prince, that hath many temporal dignities, but by reason of his infancy doth not
understand it. We pray principally, 1. For the real exhibition of pardon ; and, 2.
For the declaration and manifestation of it in our consciences. Some say, that God,
from all eternity, hath pardoned Sins past, present, and to come ; and that when we be-
lieve or repent, our Sins are pardoned declaratively only to our consciences ! but now,
I say, we pray not only for assurance and manifestation of pardon, but for pardon itself.
The reasons are :
(1.) We might by the same rule interpret all the other petitions, in regard of de-
claration only, and not of exhibition. When we pray for sanctification and glorifi-
cation, in that petition, " thy kingdom come," it might be as well said, that we are sanc-
tified and glorified from all eternity ; and therefore, when we are saved and glorified in
heaven, this is but to our sense and feeling. And thus men make the decrees of God
to be from eternity, with the execution of them in time, How ridiculous would
rt be to expound that petition, " Give us this day our daily bread," thus ! viz., not that
God should give us our daily bread, but make us to see and feel that he hath given it
to us.
(2.) A second is from the nature of forgiveness itself; when Sin is pardoned, it is
said to be blotted out ; now can any think, that blotting out is only in a man's own con-
science and feeling ? It is more immediately out of God's book, it being a metaphor
taken from blotting or crossing Debts out of a book of accounts, &c., and not only the
guilt that lies upon our hearts ; therefore these are very separable the one from the
other. A man may feel no weight or burden of Sin upon him, and yet it stands in red
904 SIN A DEBT. [BOOK IV.
characters in God's book: and on the contrary, a Sin maybe blotted out there, yet be
very heavy and terrible in a man's feeling and apprehension. So Sin pardoned is said to
be covered or hid, not in respect of us, as if it were taken from our sight, but from God's
sight ; and he is said to cast our sins behind his back.
(3.) This explication, as the whole sense of the petition, would overthrow all other
scriptures, which make no pardon of sin to be, but where the subject hath such qualifica-
tions as this in the text, viz., forgiving others^ &c.
(4.) This which these men say, would make no difference between Sins repented of,
and Sins not repented. Where do we read, that God doth, like the Pope, antedate his
pardon, before the Sin be committed, or repented of ? Burges.
6. We pray, that as God doth forgive Sin, so also he would release the punishment,
and take away the wrath that doth belong to it. It is but a mockery which Papists
make about pardon, as if indeed God did pardon the Sin, but not the punishment ; that
abides still, and we must work out a release from that by our ownselves. It is true,
God, though he doth pardon Sin, yet he may'grievously afflict ; but these are only fatherly
chastisements, and not judical punishments. But in this prayer we desire, as the Sin is
removed, so also whatsoever troubles, afflictions, or chastisements do remain, they likewise
may be taken away ; that as the gulf of hell is removed, so every cloud also may be
dispelled.
7. We pray not only for pardon, but also for the gracious concomitants and effe cts
of it, which are peace with God, and joy in the Holy Ghost, &c., Rom. i. 5.
From the whole we may infer,
I. That man is a guilty Sinner, nay, that believers are not without Sin, as they are
in themselves ; man, as considered in his fallen state, is accused and charged by the
law, and must plead ; and he cannot plead, not guilty, being under the impeachment of
his own conscience, Hie noscens se damnat quo peccat die. This might have been the plea
of Adam before his fall, but none else, 1 Kings viii. 46, " There is no man that sinneth
not," Eccl. vii. 20, 1 John i. 8. Our plea then must be, guilty; and in this, case we
must plead mercy for the sake of mercy, or mercy for the sake of Christ, or upon the
account of the satisfaction he hath made.
II. There is no pleading mercy, for the sake of mercy, for, as one well observes, that
were not to plead, but to beg ; nor were it at all to be justified, but merely pardoned ; it
were to be dealt with alone upon the score of grace, and not at all upon the score of
righteousness, whereas justification is an act of justice rather than mercy : though it
is true, in the salvation of sinners, both grace and justice, as hath been showed, meet to-
gether ; we are both pardoned and justified. God is, saith one, as merciful as we can
desire, and yet as righteous as himself can desire ; there is the freest grace, and the
fullest justice. As God pardons Sin, he displays his mercy ; as he justifies us from Sin,
he manifests his righteousness.
Pardon is free to us, but it cost Christ dear ; there is a mystery in the remission of
Sin ; it is not forgiven without atonement, satisfaction, and reconciliation made for it by
Jesus Christ. Which appears.
1. In that those who are pardoned, are said to be justified through him, Acts xiii. 39.
2. Because Christ is said to bear our Sins, or the punishment of them, 1 Pet. ii. 24,
Isa. liii. 4' 6. He died in our stead, for that is the meaning of his bearing our Sin,
as might be largely showed from* the Old Testament, where we read of persons that God
said should bear their own Sins.
3. Because the scripture saith, " Without shedding of blood there is no remission," Heb.
ix. 22. And that it is through that one offering of Jesus Christ, that we are both par-
doned and accepted, " Redemption, and forgiveness ofSin,is through his blood," Rom. iii.25.
4. Because Christ is said to reconcile us, and pacify the wrath of God for our Sins,
2 Cor. v. 1<J, 20, Rom. v. 8.
5. Because Christ is said to be bought with a price ; " Christ gave himself a ransom for
many," 1 Cor. vi. 20, 1 Pet. i. 18, Matt. xx. 28.
6. Because he is said to be made unto us, " Wisdom and righteousness," &c.
called, " The Lord, our righteousness." Our justification consisted in the non -imputa-
tion of Sin, and the imputation of his righteousness, that so salvation might be wholly
of grace, and all boasting excluded.
300K IV.] SIN A HEAVY BURDEN. 905
SIN A HEAVY BURDEN.
" Far my iniquities are gone over my head, as a heavy Burden, they are two heavy for me"
Psal. xxxviii. 4. ' .
; " Let us lay aside every weight, and the sin that doth so easily beset us," &c., Heb. xii. 1.
WEIGHT, 805?-, signifies several things ; (1.) The greatness of heavenly glory, 2 Cor. iv.
17. (2.) Trouble, or the wrath of wicked men, Prov. xxvii. 3, which often presseth down
the godly. (3.) That which is ponderous, things, words, or matters of moment, in oppo-
sition to such things, or words, that are light, airy, &c. (4.) Sin, because it presseth down
and is grievous to be born, &c.
Note, Sin is a great weight or heavy Burden.
SIMILE. PARALLEL.
I. A weight or Burden that bears I. Sin is a weight or Burden, that lies heavy upon
hard, or lies heavy upon the breast the soul of an enlightened Christian, and this is
of a person, ready to crush him to the cause it is so grievous, it presseth down the
pieces, is very grievous, worse to be powers of the noble and superior part of the crea-
borne, than a weight upon the. : legs or ture. Lay a weight upon a stone, and that will
arms, &c. bear it, and not break or yield under it ; but if a
great and mighty weight be laid upon such things
that are tender, or of a soft substance, how sorely will it mar and crush that ? So a stony-
hearted Sinner, though h6 hath great mountains of Sin and guilt lying upon him, he com-
plains not, he is, alas ! insensible, and to use the apostle's words, past feeling, his heart
being like a rock, or the nether millstone ; but a poor saint whose heart is tender, God
having taken away the heart of stone, and given him a heart of fleshj he is sensible of this
Burden, his soul and conscience cannot bear it, he cries out in great anguish and horror of
spirit, Eph. v. 19, Ezek. xxxvi. 26, Psal. xxxvii. 4.
II. Some weights and Burdens II. Sin is such a Burden or weight that no man
laid upon some men, are so heavy is able to bear, it will make the stoutest heart to
that they cannot be borne, the ache, and the strongest back to stoop ; it made
strongest man cannot, stand under David, that mighty man of God, to cry out, " I
them, &c. am troubled, 1 am bowed down greatly," &c., "All
my bones are broken," Psal. xxxviii. 6. Nay, when
this weight was laid upon the Lord Jesus whom God made strong for himself, how did it
crush him, and cause him, if I may so say, to stagger and sweat under it, as if it had been
great drops of blood falling down to the ground. It is said his soul was exceeding sorrow-
ful, even unto death, and that he went forward and fell on the ground, Luke xxii. 44.
"He bore our Sins upon his own body on the tree." what a mercy was it, that God
laid help upon one who was mighty ; though he was able to bear this weight, yet how did
it make him to cry out, under the Burden of it, "Father, if it be possible, let this cup pass
from me," &c., Matt. xxvi. 39. There is a two-fold weight in Sin. 1. As it hinders our
justification. 2. As it hinders our sanctification. The first respects the punishment that
is due to it ; and that weight Jesus Christ bore for us, which none was able to do besides
.himself.
III. A Heavy weight or Burden HI. So Sin greatly hinders the saints of God
laid upon a man that is to run a race, in their spiritual race, it is unto them like a
is very troublesome, and a great Heavy Burden, and therefore ought to be cast off
impediment to him, and therefore by them. " Let us lay aside every weight, and
ought to be cast off, &c. He is a the Sin that doth so easily beset us, and let us
v ery foolish man that having a long run with patience the race that is set before us,"
race to run, will carry a great weight Heb. xii. 1. Sin will soon cause a Christian to
or Burden about him : can such expect faint, if he throw it not off by true repentance!
.to win the prize ? See Bunner.
SIMILE. DISPARITY.
I. SOME heavy weights .or I. BUT Sin is such a kind of Burden,, that it
Burdens, though they cannot be cannot be borne, either whole or apart ; that is
5 z
906 SIN A STING. [BOOK iv.
SIMILE. DISPARITY.
borne when they are bound up or to say, one sin severed from a multitude, that a
tied together, yet if severed, some person may be guilty of, and charged upon the
part of them may be borne and ea- soul ; though it should be judged the least, no man
sily carried. is able to stand under the guilt, or burden of it.
1. For the least Sin being against an infinite God, deserves an infinite punishment.
2. The least Sin being a breach of the law, brings a soul under wrath, and the curse
thereof.
3. The least is done away without Christ's blood, nothing but that only can wash it
away, or cleanse from it. Now that which makes Sin to be so great a burden to a child of
God is, (1.) Because it sets God against the soul, it makes him to become a man's enemy,
and to fight against him, &c. (2.) Because it is a Burden unto God himself, hence he cries
out, "I am pressed under you, as a cart is pressed with sheaves," Amos ii. 13. Nothing
is more opposite to God than Sin, or is more loathsome to him. (3.) Because it wounds,
bruises, and lays the soul itself a bleeding. (4.) Because it brings the soul under the
dreadful wrath of an angry God, yea binds down under everlasting wrath, causing a final
separation from God and Christ for ever.
INFERENCE S .
I. WHAT insensible creatures are unconverted Sinners !
II. Moreover, what a sore and grievous thing is it to have this burden laid upon the
soul !
III. It may stir up such who feel this weight, to cast it off, by repentance of faith :
remember Christ hath borne it for thee, that thou mightest go free. " The Lord hath laid
on him the iniquities of us all," Isa. liii. 6.
IV. It shows us what a wonderful mercy it is to be freed from this burden. Saints are
delivered from the power and dominion, guilt and condemnation of it, through the Lord
Jesus Christ, Bom. vi. 14.
SIN A STING.
" The Sting of death is Sin," 1 Cor. xv. 56.
PARALLELS.
I. DEATH is like a venomous serpent, that hath a cruel and tormenting Sting, and this
Sting is Sin.
II. The Sting of some serpents, in the flesh, is very painful, it makes such to cry out
exceedingly: so such who feel themselves Stung with Sin, cry out, like as those did in
Acts ii. 36. The pain and torment of a wounded conscience is intolerable, as many can
experience, and the history of Francis Spira abundantly shows.
III. The venom or sting of some serpents is mortal, it killeth the body : so Sin, that
venom of death and the devil, killeth both body and soul.
IV. If a serpent biteth or Stingeth any one part, the venom and contagion spreadeth
over all the body, and destroyeth the whole man : so the Stiug and poison of Sin, which
entered by one man's offence, hath infected and killed all the lump of mankind, Rom. v.
15, 18. Moreover, he that harboureth but one Sin in his bosom, it will destroy his whole
soul, if this 'Sting be but in his tongue, it is like the poison of asps, bis life must go for it,
without speedy help.
V. No salve or medicine could heal the bodies of those who were stung with those fiery
serpents in the wilderness, till they looked up to the brazen serpent, no physician on earth
could cure them : so no work of man can cure the biting of death and the devil, or Sting
of Sin, but the venom thereof rageth and reigneth, tormenting the conscience, until the soul
looks up by a true and lively faith to Jesus Christ.
VI. As the Sting of a serpent must be pulled out, before the person stung can be cured;
so Sin must be lifted, pulled, or worked out of the heart and life of a Sinner, by the Spirit,
before he ca.n be either healed or saved.
VII. As some serpents cannot hurt when they have lost their Sting, so death cannot
hurt a soul, whose Sin is taken away by Jesus Christ.
BOOK IV. Q SIN A WOUND. 907
SIN A- WO UN- D.
** My Wounds stink and are corrupt," &c., Psal. xxviii. 5.
" But a wounded spirit who can bear ?" Prov. xviii. 14.
" And bound up his wounds" &c., Luke x. 34.
SIN wounds the soul of a sinner, a church or nation. When Ephraim saw his sickness,
and Judah saw his Wounds, &c., Hos. v. 13. The word translated Wound in this place
is from a word which signifieth colligamt, he hath bound up, either hecause of the corruption
of the body that is gathereth together, or because of the binding of it up with clothes.
PARALLELS.
I. Wounds are either new, which we commonly call green Wounds, or else old Wounds:
now sinners have an old wound upon them, which is like a stinking ulcer, which they re-
ceived above five thousand years ago; in the garden of Eden, when Adam was wounded
by his sin, in eating of the forbidden fruit, all his posterity were wounded in him, Bom. v.
12. Also every sinner hath many fresh wounds upon him.
II. Some Wounds are venomous, as the biting or cruel sting of some poisonous serpent, &c.
Sin is a venomous Wound, it is the sting of a serpent, the old serpent. See Sting.
III. Some persons have been full of Wounds, wounded from the crown of the head
to the soles of the feet, they are, as it were, nothing but Wounds : so sinners are
full of Wounds, every Sin is like a Wound, or makes a Wound in the soul : so
many Sins a man is guilty of, so many Wounds he hath in his inward man. Every
faculty of their soul is wounded : (1.) Their judgment is corrupt. (2,) Their un-
derstanding darkened, full of vanity, blindness, incredulity, enmity, and unteach-
ableness.. (3.) The will, that noble faculty, is wounded, and fearfully depraved ;
the mind of a man being corrupt, the will must needs be corrupt : as to a man that
hath his palate possessed with a vicious humour, every thing seems bitter according to
the humour ; so the understanding, reckoning the ways of God both enmity and
folly, the will acts accordingly. The will of wicked men acts cross and contrary to
God and his holy will in all things, they resist and fight against him, are " not sub-
ject to his law, neither indeed can be," Eom. viii. 7. There is much pride, inconstancy,
stubbornness, and disobedience in the will, " Our tongues are our own, and Who is Lord
over us ?" Psal. xii. 4. (4.) Their affections are wounded, and very filthy, men na-
turally love the creature, more than God, nay they love their lusts, horrid Sins, and
uncleanness, above the Majesty of heaven. The apostle, giving a character of some
men, saith, they are " Lovers of pleasures more than Lovers of God," 1 Tim. iii. 4. (5.)
The memory is wounded, being forgetful of that which is good, and like a leaking
vessel: men are ready to remember, what God bids them forget, but forget that
which he commands them to remember ; they are too apt to think of injuries ; nay,
be one injury will be thought on more than many kindnesses and years of good
service : they are subject enough to remember trifles and vain stories, whereas
a profitable sermon, or wholesome counsel, is forgotten, &c. (6.) The conscience of
a sinner is wounded with Sin, though not for it, or in a deep and real sense of the evil of
lt; - " Unto them that are defiled and unbelieving, is nothing pure, but their minds and
consciences are corrupt," Tit. i. 15. The conscience, which should, like Job's last mes-
senger, bring us word that all the rest of the faculties are dead, i. e., wounded, and cor-
fupted also, is maimed, dumb, or misguided, or grievously distempered, that when
it should accuse, it excuseth ; it should act the part of a. faithful register, to set all our
Sins down exactly, but it falsifies in this, and, as saith Dr. Preston, when it should set
down hundreds, it sets down fifties, when it should restrain from evil, it is almost asleep,
a nd lets the sinner alone : whom it should condemn, for want of light it acquits : and as
a man is wounded in every faculty of his soul or rational part, so likewise he is in his
sensitive part : his eyes are full of adultery, his lips are unclean, his throat is like an open
sepulchre, the poison of asps is under his tongue, his ears are deaf, and dull of hearing
which is good, Rom. iii. 13.
5 z 2
908 SIN A WOUND, {[BOOK iv.
IV. As some "Wounds a man receives are very deep and reach to the heart ; so Sin
makes a deep Wound ; man is not only wounded in every part, but very deeply -wounded :
" This is thy wickedness, because it is bitter, because it reacheth to thine heart," Jer. iv.
18. " Their heart deviseth wickedness," &c. " Every imagination of the thoughts of
his heart is only evil continually," Gen. vi. 5. Hence saith God, "Wash thine heart from
wickedness," &c. Jer. iv. 14.
V. Some Wounds are corrupt, filthy, and very loathsome, the "Wounds sin makes in the
soul, are very filth'y and abominable, "From the sole of the foot, even to the head, there is
no soundness in it, but Wounds and bruises, and putrifying sores : they have not been bound
up, neither mollified with ointment," Isa. i. 6. " My Wounds stink and are corrupt."
VI. Some Wounds smart and are very painful, causing the patient to cry out in great
anguish : Sin makes such a Wound in the. soul, that it causeth such who have their spiri-
tual feeling to cry out; the pain is so great, that a Christian cannot, without divine help,
bear up under the smart and torture of it; "I have roared," saith the Psalmist, "by
reason of the disquietness of my heart ; Lord, all my desire is before thee, and my groan-
ing is not hid from thee," Psal. xxxviii. 8, 9.
VII. Some sores or Wounds are infectious, like plague-sores, or the leprosy, they in-
fect the clothes, and garments of the wounded and diseased person, and not only so, but
the very house where he dwells, and the people also that come near him, or converse with
him, Lev. xiii., 2 6. Sin is of an infectious nature, no plague more catching and infec-
tious, than the sore or plague of Sin, it defiles all a man's best actions, and. makes all
our righteousness like filthy rags. If ye daily converse with, or are frequently in the com-
pany of some wicked men, it is a thousand to one if you are not the worse for it ; " Who
can touch pitch, and not be defiled therewith ?" We are commanded to keep ourselves
unspotted from the "world ; it is a hard matter to keep clear of those spots and pollutions
wicked men are defiled with. Sin is of such an infectious nature that it hath corrupted
the earth, "The earth is defiled under the inhabitants thereof/' &e., Isa. xxiv. 5. Nay>
some conceive, the Sin Of man hath darkened, in some respect, the glorious heavens, with
the sun, moon, and stars, that they shine not so splendidly as they did at the first, Job
xxv. 5. ... ' ....
VIII. Some Wounds are of a festering and spreading nature, whilst .the patient is
under cure, they grow worse and worse : the Wounds or Sins of some men, though they
are under cure, i. e., sit under a powerful and soul-searching ministry, fester as it -were ;
they, instead of growing better, grow worse and worse, like as the apostle speaks of
deceivers, 2 Tim. iii. 15.
IX. Some sores, Wounds, and scabs, bring shame upon such who have them : Sin is
such a sore, and so hateful a scab, that it causeth shame and confusion of face. Sin is the
shame of any people, and yet how do some glory in it ? " They glory in their shame !"
Phil. iii. 19. Sin is the foul disease ; the hurt, nay all the hurt, sorrow, and shame sin-
ners meet with, came in originally by Sin, by yielding to the devil, and by adulterating
from God : no running sore, no scab, or no breaking out in the flesh like Sin in the heart
and life of a sinner.
X. Some Wounds are mortal : Sin makes a mortal Wound ; " The soul that sins shall
die," Ezek. xviii. And, " Unless ye believe that I am he, ye shall die in your Sins,"
John viii. 21. " If ye live after the flesh ye shall die," &c., Eom. viii. 13. I do not say
there is no help, nor cure for these spiritual sores and Wounds ; yet I must say they are
incurable, as to man, no man can find by all his skill and art any healing medicine. And
upon this account the Lord said of Judah and Israel, " Their wound was incurable," they
had brought themselves into such a condition, that none could help them, nor bring them
out ; " Israel, thy destruction is of thyself, but in me is thy help." Indeed some men
are so desperately and dangerously wounded, that there is little hope of them, they have
all the signs of ruin and eternal death upon them imaginable.
Quest. It may be you will say, when may the state of a person be said to be despe-
rate, and almost, if not altogether, past hope, or wounded even unto .death ?
Answ. 1. If a man sins, and is sorely wounded, and yet continues in his sinful course,
the sting is not pulled, as it were, out of his flesh, I mean out of his heart, nor is he will'
ing it should ; there is little hopes at present of this man. Can a wound be healed and
yet the venom sting stick fast in him ? A continual course or custom in Sin, though they
be small sins comparatively, may prove deadly.
BOOK IV.] SIN A WOUND,
2. When Sin is in the affeetion it is dangerous. You know when the heart is wounded
and corrupt, there is no hopes of life. If in times of infection you can keep it from the
heart you are well enough. Physicians, though they have medicines to keep 'infection;
from the heart, yet they have no medicine to cure the heart, if once the distemper : gets
into it. When a man closes with his Sin, likes it, loves it, and makes provision to fulfil "
the lusts of it, it is a dangerous sign.
b. When the Wound spreads and increaseth, or a person grows more vain, carnal, and
filthy, it is a sad sign. Some men have been for a time cautious, and somewhat tender,
their consciences have restrained them from yielding unto Sin, but afterwards
they came to grow more hard and bold, and have adventured on this and the other ;
evil, and so by degrees from little Sins make no conscience of greater, till they are
notorious in Wickedness, and this after common illuminations ; this is a sign they are near
hell. ;
4. When a person is sorely and grievously wounded, and yet is insensible, does not
cry out,, nor feel any pain, it is -a sad sign. Come to some wounded persons, and ask them
how they do ; they will answer you, very well, I ail nothing, then relations begin to weep : :
so some sinners, through a custom of sin, grow insensible, they are past feeling, they are
not only without pain themselves, but laugh at such who complain of their sores upon the
head, and mourn for their sin ; of 'this man you may write in red letters, " Lord have'
mercy upon him."
5. When a man is dangerously wounded, and nothing that is given'him will go down,
neither food nor physic ; or if he doth take it, yet it will not stay with him, it is a very bad
sign : so when a sinner refuseth all good counsel that is given him, and instead of vomiting
up, by true repentance, his sin, he vomiteth up the physic and food of his soul that should
do him good, and despises all reproof, hardening himself against it, he is near to destruction,
Prov. xxviii. 1. '
6. And lastly, When a man is wounded, and that balsam, means, or medicine, that sel-
dom fails to work a cure in others, yet will do him no good, but contrariwise, whilst in
cure, and under the best means, he grows worse and worse, there is little hopes of him :
so when a sinner under a powerful and soul-saving ministry, and clivers sore afflictions, is
not at all reformed, but grows worse and worse, his condition is bad ; it may be that ser-
mon that works no change at all in him, hath tended, through the mercy of God; to the ;
conversion of several souls who were as sorely wounded as he. If a physician gives the
best medicine he has, and lays on a most sovereign plaister, and yet the patient saith, sir,
that which you prescribed hath done me no good ; I wonder, saith he, it seldom fails me,
I fear your condition, I must give up, I have done what I can for you, the Lord pity your
soul, you are no man for this world ; it is an argument that Wound, or sickness will be
unto death, when the best preaching, the best means that can be made use of, will not
work upon a man's heart ; he is under losses and afflictions, and divers melting providences,
but nothing will do. ,
INFERENCES. . .. .
I. Is Sin a Wound ! or doth it wound the soul, wound the state, nation, and Church of
God ? We may then infer from hence the folly of men and women who love and hug
their Sin. Wilt thou, sinner, hug a serpent in thy bosom, that strives to sting thee to-
death ? What fools are wicked men !
II. Let us learn from hence to bewail the condition of our sinful relations, let the hus-?
baud mourn over his unbelieving wife, and the wife mourn over the unbelieving husband ;
fathers grieve for their unconverted and wounded children, and children grieve for their
wounded and unconverted parents, &c. What are they that thou lovest so dearly, and who
he in thy bosom mortally wounded, and wilt thou not be troubled for them ? What not
one sigh nor tear come from thee for them ? Be astonished, heavens ! What a hard
heart hast thou. '
; III. Seek. out for help,. you that are unconverted, delay not ; and let such who are heal-
e d, do what they can get to help and cure for their friends. If a husband, a wife, a father,
a child, or brother, be dangerously sick, or wounded externally, how ready are you to
enquire for some skilful physician, or surgeon ! and what speed will you make ! and will
you not be as tender and as careful of their souls ?
IV. Take heed you do not draw others into Sin. What not only Wound thy own soul,
hut be cruel also to the souls of others ! Wilt thou murder thyself, and murder thy friend
too? - .-:. . ."...,-.-
910 SIN A PLAGUE. [BOOK IV.
V. What blind wretches are they that make a mock at Sin ? See Fools.
VI. Let it be also matter of caution to all, to take heed they rest not satisfied with slight
healing, " They have healed the hurt of the daughter of my people slightly," &c., Jer.
viii. 11. This may be done many ways.
(1.) Some rest satisfied, and lick themselves whole with the thoughts of federal holiness,
think they are in covenant with God, through the faith of their parents ; thus the Jews,
" We are Abraham's seed, we have Abraham to our Father," Matt. iii. 9. My parents
were godly ; and so they might, and yet thou a child of the devil, and be damned for all
that.
, (2.) Some fly to their godly education ; but that will never heal their Wounds ; it is not
what a godly family thou wast brought up in, and what good instruction thou hadst, but
what thou art, and what a change there is in thee, what faith and fear of God is there
wrought in thy soul ?
(3.) Others apply the mercy of God, when they begin to feel conscience to terrify them,
and their Wounds appear, but never consider his justice. Remember God is gracious and
merciful, &c., but will " in no wise clear the guilty," Exod. xxxiv. 6.
(4.) Others trust to a partial reformation of life, they are other men to what they were
once. Soul, it is not reformation, or leaving all manner of gross, scandalous Sins, but a
change of heart and regeneration thou must seek after.
(5.) Some apply the promises of God to sinners, before their wounds were ever lanced,
or their sores laid open, and the corruption let out : this is but skimming over the sore, and
to leave it to fester and rankle inwardly ; the proud flesh must with some corroding plaister
be taken down, thou wantest thorough humiliation for Sin.
(6.) Many satisfy themselves, because they are not such great sinners as some are. Re-
member, " I tell ye, nay, except ye repent, ye shall all likewise perish," Luke xiii. 3, 5.
(7.) Some fly to their duties, they sin and are wounded, and they think prayer will
make them whole.
(8.) Some boast of their knowledge and experiences, &c., they can discourse and talk
well, nay, and will tell you, they are members of the Church too : and this may be, and
yet they die of their Wounds, and go to hell. take heed you are not slightly
healed !
Quest. Well, but it may be you will say, What should we do to be thoroughly healed ?
Answ. 1. There is but one Physician can heal these Wounds ; none but the Lord
Christ only has the healing medicine ; his blood is the balsam, which thou must apply by faith.
And if thou wouldest have a perfect cure, thou must be put to pain : he that would be
healed, must suffer his wounds to be lanced, and searched to the bottom.
2. Take the Physician's counsel, and carefully follow his directions : come to him
presently, whilst it is to-day, or thou art a dead man.
3. If it be so, that he says, thy right-hand must be cut off, bear the pain ; or thy right-
eye must be pulled out, submit to him. Whatsoever is dear to thee that hinders the cure,
thou must deny thyself of.
4. A purge thou must take, or thy Wounds cannot be healed ; the evil humours, or the
filth and corruption that is in thy heart, must by the Spirit of grace be purged
out.
5. Thou must become a new creature : " Except a man be born again, he cannot see
the kingdom of God," John iii. 3.
SIN A PLAGUE.
" What prayer and supplication soever be made by any man, or by all thy people Israel,
which shall know every man the Plague of his own heart," &c., 1 Kings viii. 38.
" And it be in the skin of the flesh like the Plague of leprosy" &c., Lev. xiii. 2 6.
BY the Plague of leprosy, all expositors agree, was represented the hateful nature of
Sin.
Note, Sin may fitly be compared to the Plague, to the Plague of the leprosy, &c.
BOOK IV.] SIN A PLAGUE. 911
PARALLELS.
I. The leprosy proceedeth from poisoned and corrupted humours in the body : so sin is
nothing else but the poisonous and corrupted humours of the soul.
II. The Plague of the leprosy spreads over every part of the body : so Sin hath spread
itself over the whole lump of mankind, and over every faculty of the soul.
III. No disease is more stinking and hateful to men than the leprosy ; so nothing is
more abominable and detestable in the sight of God, and sincere Christians, than Sin.
IV. No disease is more contagious and infectious than the leprosy ; the Plague of the
pestilence, saith a divine, is not so infectious as the .Plague of the leprosy: it infecteth
houses, walls, vessels, garments, &c. So nothing is so infectious as Sin. See Sin a Wound.
V. The Plague of the leprosy separated the infected person from the fellowship of all
men, whatever they were, if incurable, although kings ; they were utterly and for ever
excluded the host, as Uzziah, neither were they admitted to come into the temple, to join
in holy things, 2 Kings xv. 5. So Sin unrepented of, separateth from God and Christ,
and from the fellowship of the saints ; it shuts souls out of the church, nay, out of heaven
itself.
VI. No disease is more painful and mortal, or more incurable ; therefore they were
to put on mournful apparel and garments ; it was so rarely and seldom cured, that most
carried it to their graves ; so Sin is very painful and tormenting, as we before have showed.
VII. The symptoms of the leprosy agree with the symptoms and effects of sin.
1. There is a debility and weakness of all parts in them that have this disease, because
the spirits are exhausted : so Sin makes feeble, weakens, and debilitates the powers
of the soul. Hence Jacob, when he blessed Reuben, cries out, " as weak and unstable as
water, because of his sin." Saints have weak hands, and feeble knees oft-times hereby.
2. There is in a leper a tumour and swelling in the flesh : so Sin swells a man up in
pride, vain-glory, and self-conceitedness.
3. There is in them, saith my author, a burning thirst, through the adust and burnt
blood by melancholy, whereof it ariseth: so sincauseth an inflammation and burning of an-
ger, of lust, and vehement thirst after the world, preferment, pleasures, riches, &c. See
Poison.
4. There is in them filthy, putrid matter, breaking forth in a most loathsome manner :
so such as are greatly infected with the Plague of sin, cast forth nothing but horrid pollu-
tion. Hence wicked men are likened to the troubled sea, that casts forth miry dirt.
5. They have a hoarse and weak voice : so sinners cannot pray, or if they do, they can-
not be heard. " God hears not sinners," John ix. 31.
6. They have a stinking breath and mouth, and therefore they must cover their lips,
lest by their breath they should infect others : so sinners have a filthy breath : their
mouths are full of unclean and adulterous speeches, belching forth nothing but vile and
abominable oaths, cursing, and slanderous accusations against the godly, and sometimes
also against one another ; but these seldom cover their lips.
INFEBENCES.
I. WHAT an horrid disease, and Plague of Plagues, is sin ! every man hath a
running Plague-sore upon him. Who is it that is not a leper from the womb ? We
were all born with this Plague ; we brought it into the world with us. Every man,
as he is in himself, may cry out, " unclean, unclean." Sin hath spread itself over us
like a leprosy.
II. Wicked men are miserable, whoever they are, if not cured of this Plague. Sin ren-
ders a man more hateful to God, than an ugly toad is to us.
HI. It may caution saints to shun the company of a vile sinner, and dread sin, and fly
from it, as from the Plague. Nothing that sinners touch, but they defile, infect, and taint
it, till they are cleansed, whether earthly or heavenly things ; all creature- comforts and
actions are unclean to them hereby : " The very ploughing of the wicked is sin," Prov.
xxi. 4, yea, the sacraments, prayers, or alms, all is polluted, so long as they are uncon-
verted. " Unto them that are defiled, nothing is pure," &c. Tit. i. 15.
IV. A wicked man can converse with no man, but, as a leper, he infects him by his
ill example ; he endangers the lives and souls of men.
912 SIN COMPARED TO POISON. [BOOK Ff.
V. It may teach the Saints to bless. God, and admire his grace, who hath delivered them
from the contagion pf-siu. " But art thou made whole ? sin no 'more," John v. 14.
VI. None but the high-priest pronounced a person clean from the leprosy: so none but
Christucan discern our uncleanness, and pronounce us clean, and wholly free from the
Plague of sin.
O what is sin ? It is a leprosy,
When, scripture so compares it., may not I
: . Call it a Plague, a wound, a loathsome sore,
That doth corrupt and spread the soul all o'er ?
Like to an ulcer, or infectious biles,
"Which the -whole man most woefully defiles.
O how do men fly from the pestilence,
And shall not We learn wisdom now from thence ?
Sin is a plague that kills eternally,
All sorts of men, unless they swiftly fly
To Jesus Christ ; no med'cine will do good,
Nor heal the soul, but this Physician's blood.
SIN COMPARED TO POISON.
" The Poison of Asps is under their tongues" Rom. iii. 13.:
Poison of Asps denotes, 1. Sometimes great punishment, Job vi. 4, and xx. 16.
'" He shall suck the Poison of Asps," &c. 2. Sometimes corrupt doctrine, and heresies,
wherewith men poison themselves and followers. Deut. xxxii. 33, " Their wine is the
Poison of dragons," i. e., their doctrine ; so Ainsworth, Rev. xvii. 2. " With the wine of
her fornication." Which intends venom and poison of the devil, the old dragon ; or the
'detestable superstition and idolatry of antichrist, and Church of Rome. 3. It signifies
the cruel malice and rage of men.
Note, Sin in the venom or Poison of the serpent, or the old dragon.
PARALLELS.
. I. Poison inflames, heats, and, as it were, sets the body on fire : so Sin inflames, heats,
and sets, as it were, a man's spirit on fire. What a heat doth the devil put some men in
by stirring up their wrath, rage, and malice, against their neighbours !
II. Poison causeth a great and extreme thirst. Gross or dreggish liquor will not
quench the fiery thirst of poison ; it drinks, saith one, nothing but pure spirits : so Sin
stirs up an insatiable desire or thirst after revenge, as also after the pleasures, profits,
and honours of this world, which nothing can allay, but the water of life, which Jesus
Christ gives, John iv. 14.
III. Poison gets quickly, saith one, to the spirit, it is subtle and spiritful, and in a
very little time will corrupt the whole mass of blood, &c. So Sin in a little time corrupt-
ed the whole lump of mankind. Adam had no sooner sinned against God, but the spirit-
ual Poison and venom thereof struck to his heart, corrupting every faculty of his soul,
and not only so, but also the souls of all his posterity. See Wounds.
! . IV. It is noted by Plutarch, that when an asp stings a man, it doth first tickle him,
and makes him laugh, till poison by little and little gets to the heart, and then it pains
and torments him, more than ever it delighted him before : so doth sin, it may please
a little at first': " Though wickedness be sweet in his mouth, though he hide it under his
tongue ; though he spare it, and forsake it not, but keepeth it still within his mouth : yet
his meat in his bowels is turned, it is the gall of asps within him," Job xx. 12 14. For-
bidden profits and pleasures are very delightful to carnal men, and many love to be
meddling with these poisoning morsels of sin. Many eat that on earth, which they digest
in hell. Men must not think to dine and dance with the devil, and then sup with Abra-
.ham, Isaac, and Jacob, in God's kingdom.
V. Poison in a toad or serpent, suits and agrees well with their nature ; but poison in a
nian ; s stomach . makes fearful work, it being of a contrary nature: so Sin in a
wicked man, one that hath no spark of true grace in him, seems to be suitable,
BOOK IV.] SIN COMPARED TO POISON. 913
and agree well with him, his whole nature being so grievously corrupted, and changed into
the evil nature thereof, he having used himself so Idhg in sinful ways, that Sin, viz., open
profaneness, superstition, and error, is. habitual, and become natural to him, as Poison to a
toad. Naturalists say, that if a man take a little quantity of Poison at a time, and so ac-
custom himself to it, it will at length become so natural to him, that he may take it as
food : even so wicked men, by a continual course and evil custom in Sin, drink it down_ as
pleasant liquor, like as the fish drinks water. But now Sin to a true Christian, is like
much Poison in a man's stomach ; it is contrary to that new nature, and divine principle,
which is wrought in him by the Spirit of God ; he cannot bear nor endure it, he hates every
false way: " That which I hate that I do/' Rom. vii. 15.
VI. Poison is deadly in its own nature, and of a killing and destroying quality, if not
timely vomited up, by taking some fit and proper antidote, &c. So Sin, whether fleshly
or spiritual, viz., sensual debauchery, or heresy, will kill and destroy all wherever it is,
both body and soul, eternally, except by true repentance it be vomited up. Though men
take it down as sweet wine, and are not presently sensible of any harm ; yet at last.it will
bite like a serpent, and sting like an adder, Prov. xxiii. 31.
VII. Oil will expel poison, and it is often given to persons who have taken it, to cause
them to vomit it up : so the Oil of Gladness, viz., the Spirit of God, is the best antidote
in the world, to expel and work out the Poison of Sin in the Soul. See Oil of Gladness,
Book II.
INFERENCES.
I. What do Sinners mean ? Will they Poison themselves ? Are they void of under-
standing, to take down the Poison of dragons? Will they wilfully murder themselves?
What blindness and folly is in their hearts !
II. how should this stir up the godly to pity wicked men, and to strive, as much as
lieth in their power, to prevent their sinning, and endeavour to turn away their wrath !
III. It may also caution believers to take heed of Sin, and of the venom of an evil
tongue, as also the Poison of heresy and error.
IV. Let sinners also learn from hence timely to look out for help. get a fit antidote
to save you from this Poison !
Ah ! What is Sin? 'Tis Poison in a cup,
That's gilt without, and men do drink it up
Most earnestly, with joy and much, delight,
Being pleasant to the carnal appetite.
Sin's sweet to him whose soul is out of taste.
But long, alas ! its sweetness will not last.
Sin's sweet to th' flesh, that does it dearly love ;
But to the soul it doth rank Poison prove.
Hast thou suck'd this most deadly venom in ?
And dost not see thy vital parts begin
To swell ? Art Poison' d, soul ? Look, look about,
To get an antidote to work it out
Before it be too late ; the Poison's strong,
Don't stay a week, twelve hours is too long.
One drachm of grace, mix'd with repenting tears,
The grace of perfect love, that casts our fears,
Mix'd with that faith that kills all unbelief,
Took down with speed, will ease thee of thy grief;
'Twill purge the soul, and work by vomit well,
And all vile dregs of venom 'twiE expel.
Unless thou vomit up each dreg, be sure
No hope of life : one Sin will death procure,
Eternal death : repentance is not right,
'Till Sin, nay, every Sin's forsaken quite.
Not only left, but as a poisonous cup,
Thou must it loath, 'tis hateful, spue it up.
SIN A SICKNESS. [?OCK IV.
SIN A SICKNESS.
" The whole head is sicTc, and the whole heart faint" &c., Isa. i. 5.
" The whole need not a Physician, but they that are sick" Matt. ix. 12.
SPIRITUAL Sickness is twofold ; (1.) To be sick with Sin. (2.) To be Sick of Sin : as Sin
wounds the soul, so it makes sick, and this is man's misery ; but to be sick of Sin, viz., to
be sensible of the evil and cursed nature thereof, this is a mercy.
PARALLEL S.
I. THE causes of natural Sickness are divers, sometimes it arises from some inward, and
sometimes from some outward cause ; to know from whence the distemper grew or did
arise is very necessary, whether it be chronical or acute, i. e., that which hath seized on
the patient on a sudden, by heats, cold, or from the corruption of the blood, by an in-
fectious air, &c., which an able physician is diligent to pry and search into. Now as
touching the Sickness of the soul, it is evident the original cause thereof, was by eating of
the forbidden fruit, which surfeited the whole lump of mankind ; or, if you please, it -was
occasioned by poison, by the poison of the old serpent. Deadly poison makes a man very
sick, and corrupts the whole mass of blood : and as it is needful to find out, if possible, the
cause of Sickness, so it is as necessary to find out the cause of spiritual Sickness ; the
cause being discovered, the cure is easy. If a man doth not see what his state is, as con-
sidered in the first Adam, nor the evil and damning nature of sin in general, nor the par-
ticular plague of his own heart, he is in no hopeful way of help and healing.
II. Some Sicknesses or diseases are epidemical : Sin is a Sickness or disease so univer-
sal, and a contagion so catching, that none have escaped, nor are totally free from it.
III. Some are so sick that they have no place free : Sin is a disease that afflicts every
part, " The whole head is sick, and the whole heart faint," &c., Isa. i. 5.
IV. The distemper which we call the Sickness, or pestilence, is very mortal, and sweeps
away thousands : Sin is such a Sickness, no pestilence like it : Sin is the plague of plagues.
That which is most opposite to God, is the greatest evil: but Sin is most opposite and con-
trary to God, and therefore the greatest evil. That which separates man from, and de-
prives him of the greatest good, must needs be the greatest evil-, or the plague of plagues ;
but Sin doth this, therefore the greatest evil. That which is the greatest judgment to be
left unto, is the worst of evils : but it is the greatest judgment in the world, to be left or
given up to the lusts of our own hearts ; Ergo, &c., When God designs to bring his severest
wrath upon a people, or a particular soul, when he resolves to afflict them to the utter-
most, he doth not say, I will bring plague, or Sickness, or famine upon them, but, I will
deliver them up to their sins. Israel would have none of me, &c., and what then? "So
I gave them up to their own heart's lusts," &c., Psal. Ixxxi. 11, 12. Thus he gave up
the Gentiles to vile affections, Rom. i. 26, 28. That Sickness, plague, or pestilence, that
destroys most, that kills millions, which is so infectious, that none among thousands, nay,
millions of thousands, can escape, is the plague of plagues ; but such a Sickness is Sin.
More shall be damned, than shall be saved ; nay, but few comparatively enter in at the
straight gate, and so find life. Now all that are damned, are damne'd or destroyed by Sin,
and therefore it is the worst of evils. That which kills or destroys body and soul too, is the
plague of plagues ; but Sin destroys body and soul too : Ergo, Sin is the plague of plagues.
V. Many of those who have the disease we call the Sickness, have spots upon them,
which are of two sorts, one of which are called the tokens ; and when they appear, they
look upon themselves as dead men : so bin, this spiritual plague and Sickness of the soul,
marks some men out for eternal death : " Their spot, saith the Lord, is not the spot of my
children," Deut. xxxii. 5 ; that is, their Sin is not a Shi of infirmity, such as appear upon
the children of God. Any spot is bad, but some are worse, very Bad, they are deadly
spots, they -have the tokens of death and wrath upon them.
1. The Sin or spot of a godly man is rather a scar or wound that is healed, or almost
healed : but Sin in some of the ungodly, is like a rotten, putrifying sore in the flesh.
2. The spots of the godly are not so contagious or infectious as the Sins or spots
of the wicked. The Sins of the ungodly make their very persons and prayers loathed
BOOK IV.] SIN COMPARED TO VOMIT. 915
and hateful in God's sight ; now God, though he hates the Sins of his own children, yet he
loves their persons, Psal. cix. 7. ' '
3. Sin in a saint is his sorrow, it is that which he hates, it wounds and grieves his
soul, he is sick of his sin, Kom. vii. 3, but the wicked love their Sin. Sin is in a godly
man's conversation, and that is his trouble ; but Sin is in a wicked man's affection, which
renders it to be a deadly spot.
4. Sin reigns and predominates in the hearts of the wicked: but Sin, though it may
sometimes tyrannize in a saint, yet he obeys it not, he is not the subject or servant of Sin :
the one yields and subjects to sin ; the other opposes and resists it, every faculty of his
soul is set against it ; and not only so, but against every Sin.
VI. Sickness brings oft-times utter weakness upon the body : so Sin brings weakness
upon the soul : " I am feeble," &c. It makes a Christian very faint. See Leprosy.
VII. Some Sickness is verj grievous to be borne : so Sin is grievous to a true Chris-
tian, who is made sensible of it. .
VIII. A man that finds himself very sick, and like to die, will soon look out for help,
or send to a physician : so the soul that is Sin-sick, will seek for help, viz., hasten to
Jesus Christ, for none else can cure the sickness of the soul.
INFERENCES.
I. Art thou sick, and ready to die, and insensible of any illness ? Doth nothing ail
thee ? This is sad.
II. Art thou sick, and greatly afflicted ? Is thy soul weary of its groanings ? Haste
to the Physician, go to Christ.
1. The more sick, the more need of physic; the greater sinner thou art, the more
need of a Saviour thou hast.
2. The longer thou delayest, the more hard and difficult will thy cure be, besides the
danger thou runnest, death may be at thy door.
3. Consider, you must have a cure, and be freed from this Sickness, this stone in the
heart, this unbelief, or whatever else the disease be, or else be damned.
4. Christ came from heaven on purpose to be thy Physician : " He came not to call
the righteous, but sinners to repentance," &c., Matt. ix. 13.
5: Soul, let me tell thee, as it was once said to blind Bartimeus, "Be of cheer, Christ,
calls thee." " Come to me all ye that are weary," Matt. xi. 28, 29.
6. Thou mayes't have physic and cure very cheap, Luke x. 30. Though thou hast
no money, Christ will do all freely, if thou wilt cast thyself upon him.
7. Christ is able to cure all diseases. Though thou art never so sick, he is able to make
thee whole : " He is able to save to the uttermost all that come to God by him,'"' Heb. vii. 25.
8. Christ is willing as well as able. See Matt. viii. 2, Mark i. 41.
9. Christ can do the work, when all other means fail, Mark v. 26, when purposes fail,
good desires fail, prayers fail, and good works, and moral righteousness fail, &c.
10. Christ is such a physician, that rather than thou shouldest go without cure, he
hath shed his own blood, to make thee whole, and free thee from thy sickness.
11. If Christ undertakes the cure, he will never leave thee, till he hath perfectly re-
stored thee to health again. But remember, there is no cure, but by his precious blood :
" He died, that we might live."
Canst thou be sick, and such a Doctor by?
Thou canst not live unless thy Doctor die.
Strange kind of grief ! that finds no medicine good
T' asswage the pain, but the Physician's blood. P. QTJAJTLES.
SIN COMPARED TO VOMIT.
" Moab also shall wallow in his own Fomit,'" &c., Jer. xlviii. 26.
" The dog is turned to his Fomit again" 2 Pet. ii. 22.
A WICKED man, or one who turns to his old evil and wicked courses, is compared to a dog.
and Sin to Vomit which a dog licketh up.
6 A 2
916 SIN AN UNCLEANNESS. [BOOK IV.
PARALLELS.
I. A Vomit is a very loathsome thing, hut a dog's vomit is most detestable : so Sin
is a very loathsome thing, but apostacy is the worst of Sins ; no Sin is more abominable
in God's sight than that.
II. A Vomit is cast up sometimes by reason of the sickness of*the stomach : so a
Christian being very sick of his Sin, casts it up, or vomits it out by repentance.
III. Some men finding themselves oppressed by means of some obstructions, or by
reason of the foulness of their stomachs, take something to make them Vomit, to
free themselves of that which otherwise may endanger their health, if not their lives :
so a Christian, being sensible of internal obstructions, and pollutions of his inward man,
takes a fit antidote of Christ's preparing, by which means he vomits up the filth and pol-
lution of his heart and life, and thereby attains a healthy soul, and flourishes in
godliness.
IV. Some men on a sudden are made to vomit, by eating something that offends, or
agrees not with their stomachs : so many sinners, by hearing of a soul-searching sermon,
and by the rebukes and continual gnawings of their own consciences, Vomit up some of
the Sins of their lives ; but in a little time they grow more sick of religion than ever they
were of their sins, and so, with the dog, they lick up their old vomit again, i. e., turn to
their former ways of sin and error.
V. What is more hateful, or causeth greater shame, than to see a man wallow in his
own filthy Vomit ? So it is hateful to see a wicked and an ungodly apostate, who hath
turned his back upon Christ and his ways, wallowing in all his former Sins, and brutish
lusts.
INFERENCES.
Let this teach us to hate Sin and apostacy.
SIN AN UNCLEANNESS.
" From all your Uncleannesses," &c., Ezek. xxxvi. 29.
" In that day there shall be a fountain open to the house of David, and to the Inhabitants
of Jerusalem, for Sin, and for uncleanness" Zech. xiii. 1.
" To work all Uncleanness" &c., Eph. iv. 1 9.
Siir-is compared to an unclean thing, and man by reason of Sin is said to be defiled;
who can bring a clean thing out of an unclean ? The Hebrew Tama, as Mr. Caryl ob-
serves, comes near the word contaminatum, which is used by the Latins for Uncleanness,
and it speaks the greatest Uncleanness, pollution, sordidness, and filthiness imaginable, as
of habit, gore of blood, the muddiness of water, or whatsoever is loathsome or unlovely,
noisome or unseemly ; such an uncleanness is Sin.
Note, " Sin is an unclean thing :" they who see the face of Sin in the glass of the law,
see it the most ugly and deformed object in the world: if virtue could be seen, she
would attract all eyes to her, and ravish all hearts to behold her, " Virtue is an invisible
beauty ;" so if sin could be seen, all eyes would turn away from it, and all hearts
loath it. "Sin is an invisible deformity/' The Spirit of God doth as it were strive for
comparisons, to set out the ugliness of Sin, it is compared to the blood and pollution of
wretched new-born infants, to the corruption, and putrefaction of a rotten sepulchre, to the
scum of a seething-pot, to loathsome, stinking, and putrifying sores, to the superfluity
of naughtiness, to the leprosy, &c., Ezek. xvi., Eom. iii. 13, Isa. i. 5, 6, Jam. i. 27.
All these comparisons show forth the ugliness of Sin, but alas ! it is filthy beyond
compare.
PABALLELS.
I. Some things are so unclean and filthy, that they defile every thing they touch ;
Sin is such an Uncleanness : who can touch it, meddle with it, and not be defiled by it ?
It is an infectious Uncleanness : as good is so much the better, by how much the more it
is diffusive, so Sin is so much the worse, by how much it is the more infectious and dif-
fusive. Sin is diffusive two ways; 1. By propagation from Adam to all his posterity.
2. By way of imitation.
II. Some things are full of Uncleanness, they abound in filth and pollution; such
BOOK IV.] SIN AN XJNCLEANNESS. 917
ft defilement and Uucleanness is. sin, it is not in one part only, but in and upon tlie whole
man, it goes quite through ; there is not the least part free from head to heel. " They
are all gone out of the way and become vile, vile all over." There is a double universa-
lity of this Uncleanness. 1. It defiles all men. 2. All of man, not one man in the world
but is Unclean by Sin, and not one part in man but is unclean ; view him in his under-
standing, will, judgment, memory, affection, conscience, eyes, hands, tongue, feet, all parts
of the body, and. powers of the souls are unclean.
III. Some Uncleanness is active, prevailing, and powerful, it increaseth and grows worse
and worse, and denies, and pollutes more and more ; such an Uncleanness is Sin, .man is
unclean as he comes into the world, but this Uncleanness grows and prevails more and
more upon him, by actual sin he becomes worse and worse, and is more denied every.day ;
it strives to captivate and bring the souls of all men under the defiling power and pollution
of it, Rom. vii. 23.
IV". Some Uncleanness is so loathsome, that it causes such things to stink as come near
it ; Sin makes the sinner stink, his person stink, his life stink, and his services and prayers,
and all his best actions to stink in the nostrils of God. " The sacrifices of the wicked,
are an abomination to the Lord," Prov. xv. 8. ^
V. Some Uncleannesses are inward, hidden, obscure, appear not to the external eyes.
Sin is not a spot in the garment, or visible pollution in the face, or rottenness in the flesh,
though that is bad, and sometimes the effects of this Uncleanness, but it is rottenness in
the heart ; all a man's entrails are as it were corrupted. Man, as you heard, and . every
part of man is defiled, and yet externally this Uncleanness doth not appear, the sinner
seems as beautiful and comely to the outward eyes as other men, this Uncleanness is in-
ternal. As saints internally are glorious and beautiful, so sinners internally are foul, filthy,
and deformed, their heart, liver, and conscience, is defiled, Tit. i. 15.
DISPAEITY.
I. What pollution and filth is so fixed and abiding, that all the nitre and fuller's soap in
the world cannot wash it off, nor the hottest fire purify, purge it out, or consume it ? But
such an Uncleanness and pollution is Sin, that all the water in the mighty ocean cannot
wash it out ; nay, could a man bathe himself in brinish tears of godly contrition,, it will
not cleanse, or take away the filth of his transgression. " Though thou wash thee with
nitre, and take unto thee much soap ; yet thy iniquity is marked before me, saith the
Lord," Jer. ii. 22. All the fire of hell cannot burn it out ; hell fire shall never, as saith
Mr. Caryl, consume this filth ; those who are not purged in this life, shall never be purged
in the next. The wicked shall ever be in punitive flames, but shall not find, as Papists
dream, any purgative flames ; the fire and brimstone of hell shall never fetch this Unclean-
ness out of the damned.
II. What Uncleanness, and abominable filth and pollution is ensnaring ? Men and
women are shy of, and ready at all turns to fly from, and avoid any external, horrible
Uncleanness : but Sin is a bewitching and ensnaring Uncleanness. All the bodily beauty
in the world did never entice so many, as the deformity and foul face of Sin hath.
Beauty and comeliness are the attractives, the loadstone of love ; Christ was not loved
by many, because he did not appear beautiful, he vailed his glorious beauty : lust is loved,
though it be altogether unbeautiful. Christ is the Mirror of beauty; though some see no
comeliness in him, he is " fairer than the children of men :" but there is no form or come-
liness in Sin, nothing indeed why it should be desired-; yet how is it admired, and es-
teemed by all sorts of men ! They dote upon it, and run mad with love to it ; it is so
bewitching, as the choicest beauty in the world.
III. What filth, Uncleanness, or pollution, is of such a murdering, killing, and destroy-
ing nature, as Sin ! It is true, some horrid pollution is of corrupting, poisonous, and de-
stroying quality, but not like Sin : this venom, this Uncleanness, is worse than any, more
mortal than any ; it kills both body and soul too ; it destroys eternally. 0, there is no
finding out the cursed nature of it; there is nothing can save from the killing power of it,
nor cleanse from its pollution, but Christ's blood.
INF'EEENCES.
I. 0, what a woeful condition is man in by nature, how Unclean in God's sight ! Well
might Eliphaz say, " How abominable and filthy is man, who drinketh in ini-
818 SIN COMPARED TO GBEY-HAIKS. [BOOK IV.
quity like water!" Job xv. 16. The word ^STO notes that which is most abhorring to the
nature of man ; that which is not only so nauseous that the stomach cannot digest it, but
so base, that the mind is burdened to think upon it ; yea, the words import that which is
rejected -by all the senses, that which, the eye cannot endure to look upon, that which the
ear cannot endure to hear of, that which is a stink in the nostrils, and which the hand will
not touch ; such a thing is man in God's sight, by reason of Sin. Filthy, n!a, the word
is derived from a root that signifies, corrupt, rotten, putrified, the scum of a pot, the rust
of metals, the clung or excrement of man and beasts. There are no words, saith Caryl,
filthy enough to express the filthiness of man. The word is found, saith he, but three
times in scripture; in this construction, and in all of them, it is applied to show the
abominable wickedness of man : the first is this, Job xv. 16, Psal. xiv. 3, and liii. 3, as
if this were a word picked out on purpose, as a glass, to show man his face and natural
complection in, &c.
II. what is man, that God should be mindful of him ! What beauty is there in him,
that the Almighty should set his heart upon him ! Job vii. 17.
III. What little reason have wicked men to be proud ? And how sadly are they mis-
taken, who think to adorn themselves with sin ? How do sinners pride themselves in their
filthy garments, and. cloak of unrighteousness ? He is no gallant now-a-days, unless he
can swear, and curse, and cry, " Damn-him ;" and, " Sink-him." Lord, what an age is
this ! They show their Sin, as Sodom, and hide it not ; they glory in their shame.
IV. Let us learn from hence to be fully sensible of our birth-pollution, I mean original
sin, that which we brought into the world with us : " Can he be clean that is born of a
woman ? Who can bring a clean thing out of an unclean ? Not one," Job xxv. 5, and xiv.
4. Can the stream be clean, when the fountain is so unclean ? All that are born by na-
tural generation, are unclean. Adam's particular act or breach of the law of God was
ours, we being in him ; he stood as the common root of all his posterity ; it is also by
the Almighty imputed to us : the natural pravity or corruption which issueth from thence,
passeth from generation to generation.
V. We may infer from hence, that every man and woman hath need of washing ; say
not therefore with Peter, " Thou shalt never wash my feet," when every partis defiled, &c.
VI. Go polluted soul, go to the fountain, " It is the blood of Christ, that cleanseth us
from all Sin," 1 John i. 7.
VII. Bless God, there is a Fountain to wash in, a Fountain opened for Sin and Un-
cleanness. See Fountain.
VIII. You that are clean, praise the Almighty : ye were filthy as others : " Such were
some of you," &c. Saints may be said to be clean four manner of ways : (1.) Clean
meritoriously, by the blood of the Lord Jesus. (2.) Efficaciously, by the Spirit uniting
them to Christ, and sanctifying their hearts. (3.) Clean instrumentally, by the Word :
"Now are you clean, through the Word which I have spoken unto you." (4,) Clean im-
pulsively, and attractively by faith : " Purifying their hearts by faith."
SIN COMPARED TO GREY-HAIRS.
" Yea, Grey -Hairs are here and there upon him, and he knoweth it not," Hos. vii. 1.
HEknowethitnot, that is, Israel, or Ephraim, viz. the ten tribes. Ephraim may be con-
sidered as a kingdom, " I am against the sinful kingdom," Hos. i. 4, Amos iv. 8 ; or as
a church : they were a people in covenant with God, or in a natural church-state, and once
youthful and beautiful, but now they are become old and grey-headed, i. e. they had
symptoms of decay and ruin upon them.
Grey-Hairs : Some by Grey-Hairs understand heavy judgments ; others, some prevail-
ing evils of sins, which were signs of destruction, &c. There may be truth in both.
Note, Symptoms of ruin oft-times appear upon a people, before their ruin comes.
I. GreyrHairs are a sign that a man's best days, his youthful days are gone : so some
Sins and judgment upon a people, are a sign that their best days are past away, that their
youth and glory is departing.
BOOK IV.] SIN COMPARED TO GREY-HAIBS. 919
II. Grey-Hairs are a sign of old age : so some Sins and judgments upon a people, show
forth that they are old in wickedness.
HI. Grey- Hairs come oft- times by great grief. Scaliger tells us of a young man, who
through the extreme trouble of his spirit, was turned Grey in one night : so the judgments
and miseries of a people, because of their Sins, make them Grey-headed, and thereby
look old and withered, &c.
IV. When Grey-Hairs come upon a man, they bring oftentimes with them feeble
knees, and stiffness of the limbs : so Sin makes feeble ; the heat of zeal, and vigour of
spirit is thereby abated.
V. Grey-Hairs are symptoms and fore-runners of death and mortality : so some Sins and
miseries upon a people, are the clear symptoms of spiritual death, or night of darkness.
VI. Some men have Grey-Heirs here and there, and they know not of them : so a soul,
nation, or church, may have sad symptoms of ruin upon them, and they be ignorant of
them ; he knows it not.
Quest. What were those Grey-Hairs that were upon Ephraim ?
Answ. One was, " Strangers had devoured his strength." Their support and chief
stay, that which should uphold, comfort, and succour them, was gone wicked men were
let in upon them, and such who sought to spoil them of their rights, liberties, and estates ;
or spiritually, sin prevailed, strange lusts had devoured their strength, Hos. ii. 5. Ephraim
was fallen in love with other lovers, his affection was set upon strangers. Saints should keep
their hearts close to Christ, or else the love of the world will soon steal away their strength,
and make them decay in godliness. The whoredom of Ephraim was doubtless one of those
Grey -Hairs he had upon him.
2. The pride of Epraim was another Gray-Hair : " The pride of Israel doth testify to
his face ; and therefore shall Israel and Ephraim fall in their iniquity," Hos. v. 5.
3. Their goodness was " as the morning cloud, and as the early dew, it passed away,"
Hos. vi. 4, which might be another of his Grey- Hairs. By their goodness, doubtless is
meant their goodness and kindness to God, and one towards another, They were falsehearted,
inconstant, and fickle, like a morning cloud ; their words were empty sounds, like clouds with-
out water ; they dealt treacherously with God, and deceitfully with their brethren.
4. They were like a silly dove without a heart ; they let their dearest enjoyment go,
like as a silly dove parts with her young, and did not, like the hen, strive to preserve
them : this might be another of his Grey-Hairs. A dove is easily caught with a net : so
was Ephraim easily ensnared by his enemies. A dove will keep her nest, though you.
take it away, and thereby take her captive : how unwilling are some men to part with
their lusts ! they will not leave their Sins, or company, though it prove their ruin ! They
are like the .filly dove.
5. The great things of God's law were accounted strange things to Ephraim ; though
God himself wrote them, yet he liked them not, but rather derided at them that owned,
and subjected to them. This was another Grey-Hair.
6. "Ephraim was as a cake not turned," Hos. vii. 8, he was not thorough for God ;
he stood halting between two opinious, did not know what I'eligion to be of: or he was so
perverse, that though he lay under heavy judgments, and was ready to be burned on the
coals ; yet he sought not to prevent the clanger, and escape the fire ; he cried not to God
in his affliction. And this was another of his Grey-'Hairs, Hos. vii. 14.
7. Ephraim was an empty vine ; he brought forth fruit to himself : God received
but little from. Ephraim ; all his labour and doing was for himself, to enrich himself, and
lay up for himself ; he cared not for the interest of God. An empty vine : he had juice'
and sap enough to bring forth fruit to himself, but was barren towards God. They can-
not spare time, nor have they leisure to wait upon his service ; they cannot spare money
to further the interest of godliness, though they can give two, three, four, or five hundred,
nay, a thousand pounds, to such a son, or such a daughter, and maintain them 'bravely,
when some of Christ's ministers want bread : they love, alas ! their sons and daughters
more than Christ : they are empty vines, they bring forth fruit to themselves. what a
base spirit 'and principle are some professors of ! they are like Ephraim. And this was
another of his Grey- Hairs. ' '
920 THE DEVIL CALLED THE GOD OF THIS WOBLD. [BOOK IV-
8. He was broken in judgment, " He fed on the wind, and followed after the east
wind," Hos. xii. 1. He pursued after vanity and the empty things of this world. And
that was another of his Grey-Hairs. Many more I might mention, they were indeed
thick upon him, he was become very Grey in wickedness.
INFEKENCES.
Let us take heed we have not Grey- Hairs upon us, and know it not. Is not England,
and the Church of God in England, grown here of late Grey-headed ? what signs and
symptoms of ruin are there upon us ! I will leave you to find them out. Where is that
love and zeal that was once ? Is not the world got into the very hearts of professors ?
Do they not follow after the wind, and pursue the east wind ? Are they not like an
empty vine ? Doth not every one mind his own carnal interest ? Have not strangers
devoured our strength ? Are we not become like a silly dove without an heart ? Is not
whoredom and superstition amongst us ? Doth not our pride testify against us ? And is
not our goodness like the morning cloud ? Where is that love and bowels which should
be in us towards" one another ? Are not some of the things, yea, the great things of God's
law, accQunted by us as strange things ? Search further, and more Grey Hairs will ap-
pear. Are we not divided and broken in judgment ? Can a nation divided against itself,
long stand ? Are there not many faithful ministers snatched away in a short time ? Is
not this the forerunner of some dismal calamity ? Have not we had many fearful signs
in. the heavens ? And are not the evening wolves come out of their holes ? Besides all
this, let every soul search and see what Grey Hairs he hath upon himself.
THE DEVIL CALLED THE GOD OF THIS WORLD.
*' In whom the God of this World hath blinded the minds of them which believe not," 2
Cor. iv. 4.
The Devil here is called a God ; not that he is a God, either by nature, or hath this
name conferred upon him by the Almighty, in respect of his office ; but rather he is called
so in respect to wicked men, who serve and obey him as their God, and in whom he rules
and works effectually, as in his own people and subjects.
Properly there is but one God. Though there are many who are called Gods, yet they
are not God's by nature, " I am God and none else. Unto us there is but one God," Isa.
xlv. 22. One eternal, immense, infinite, and incomprehensible Majesty. And this God
is either considered essentially, " God is a Spirit," John iv. 24 ; or else personally, viz.,
the Father, the Son, and the Holy Spirit; " there are three that bear witness in heaven,
&c., and these three are one."
Improperly, (1.) Idols are called Gods ; (2.) The ark, 1 Sam. iv. 7. (3.) Magistrates,
" I have made thee a God to Pharaoh," Exod. vii. 1. " Thou shalt not revile the Gods,"
Exod. xxii. 28 ; the Chaldee saith, Rob, that is, a master ; the Hebrew Elohim, God, as
Mr. Ainsworth observeth upon the place, is attributed to judges and magistrates, "I said
ye are Gods," Psal. lxxxiii..6 ; these are Gods by office. (4.) Satan as in this text, who
would be looked upon and worshipped as a God, he is properly an angel, once an angel of
light ; God created him ; and before he fell, he was a good angel as other angels are who
kept their first estate ; he is called a God ! but there is one word that confines his Power
and sovereignty, and greatly degrades him, limits him, and spoils his divinity, makes him
but a poor petty God ; he is but the God of this world, both for extension and duration ;
he bears no rule above, nor shall he bear any sway in the world to come : if the God of
this world, it is by usurpation ; he is like an audacious traitor who rebels and strives
against his lawful Sovereign, "For the earth is the Lord's and the fulness thereof;"
Christ is heir of both worlds, though he admits Satan to God it here for a while, he is a
false God, an enemy to God, and no God.
DISPARITY.
GOD is without beginning; the Devil had a beginning: God is an uncreated Spirit;
the Devil an angel and a created Spirit, I do not say he was created a Devil, sin
made him a Devil. God can do what he pleaseth, he hath an unlimited power ; the
BOOK IV.] THE DEVIL A PEINCE. 921
Devil's power is limited, he can go no further than God permits him. God hath a just and
rightful power, Satan hath only an usurped power, &c., God is infinite, immense, &c. But
some may say, in what sense is Satan said to be God of this World? What World ? &c.
The word World is a controvertible phrase, and here I understand it is to be taken for the
inhabitants of the World ; I mean the wicked, distinct from the godly. He is the wicked
man's God, three ways.
1. By devolution, they have fallen off from God to Satan, they have departed from the
true God, and his service, and have closed in with the Devil ; tind so Satan owns them to
be his subjects. The whole World is divided into two parts, two bodies, and are under
two heads, either subjects of Christ's kingdom, or of the kingdom and power of Satan ; they
are either of the army of light, or regime \t of darkness.
2. The Devil is the wicked man's God by voluntary submission, " His servants ye are,
to whom you obey," Bom. vi. 16. Wicked men are Satan's volunteers.
3. By God's just desertion, as they have cast off God and his service, and desire not
the knowledge of his ways ; so God hath cast them off, and suffered Satan to possess them,
&c.
THE DEVIL A PRINCE.
" The Prince of this world cometh," &c., John xiv. 30.
" According to the Prince of the power of the air" Eph. ii. 2.
" And they had a Icing over them, which is the angel of the bottomless pit" Rev. ix. 11.
THE Devil is in these scriptures called a Prince, Prince of darkness, Prince of the
power of the air, king of the bottomless pit, &c.
PARALLELS.
I. PBINCE is a term that denotes power and sovereignty ; Satan hath great power over
wicked men, &c. There is also, no doubt, some kind of supremacy or superiority amongst
the evil angels ; we read of the Prince of Devils, " He casts out Devils by Beelzebub, the
Prince of Devils." Also some of these wicked angels are called principalities and powers,
which signifieth eminency of place, above others. What degrees or order there is amongst
Devils is hard to find out, whatever order there is amongst them, yet we know he is the
master of mis-rule amongst men, &c.
II. A King or Prince ruling and reigning imports a kingdom. For what is a king
without a kingdom and dominions over which he reigns ? The devil hath a kingdom.
There is a twofold spiritual kingdom spoken of, viz., the kingdom of light, and the king-
dom of darkness, called sometimes the kingdom and power of darkness. 1. His kingdom
is in the hearts of the ungodly men, he rules and reigns there. 2. His kingdom takes in all
the confines and teritories of anti- Christ, and all other false and corrupt, erroneous, and
tyrannical states whatsoever, throughout the whole earth, where his power is owned, and
his authority subjected to. 3. He is said to be King of the bottomless pit.
III. The name of some kings puts an awful fear upon men. So the name and power
of Satan is such, that it makes many souls to dread and quake at the thoughts
of him.
IV. Some kings have been great tyrants. There is no tyrant in the world, nor ever
was, so vile as the Devil. True, some have acted like Devils, they seemed more like
Devils than men, as Nero, who caused the bowels of his own mother to be ripped up to see
where he lay, &c. See Lion and Dragon.
V. Some kings are mighty in power, and their dominions very large. Satan is a
mighty king, he hath a power that no mere human force can stand against, hence called
the strong man. armed; none ever seemed a match for him but the Prince of peace.
Besides, he rules over all the nations of the ungodly, and by force or fraud enslaves to
his hellish sceptre millions of souls ; there is no kingdom, or nution, in the whole universe,
but he pretends to some right, supremacy, and authority in it; the world is full of -his
creatures ; nay, there are more souls who are his vassals, than the Son of pod Lath faith-
ful subjects.
6 B
922 THE DEVIL A HUNTER.' [BOOK TV.
THE DEVIL A HUNTEE.
" He will deliver tliee from the snare of the Hunter," Psal. xci. 3.
" Deliver thyself as a roe from the hand of the Hunter" Prov. vi. 5.
BY the Hunter in these places, I see no ground to doubt, but that the Holy Ghost princi-
pally intends the Devil, who is the great Hunter and destroyer of men's souls, out of
whose hand, i. e., power, Wisdom advises her Son to deliver himself.
P AK ALLEL S.
I. A Hunter is one that pursues, or eagerly follows after his prey, what sort of beasts
soever he hunts, he seems unwearied in his pursuit, his heart is affected with his game, and
hence takes great delight in it : so the Devil pursues sinners, nay and the godly too, for
they are part of his game, and how- eagerly doth he pursue them, it is the only thing he
seems to delight in, he is never weary of his work, nor in the work.
II. A Hunter in pursuing after the poor sensitive beast, designs to kill and destroy
them, it is to take their lives away, &c. So the Devil in hunting after the souls of
men, his grand design is to destroy them, " He seeketh whom he may devour," 1 Pet.
v. 8, it is the soul, the life of the soul, he strives to destroy. As David speaks of his ene-
my, " Thou huntest after my soul to take it," 1 Sam. xxiv. 11 ; so may every man and'
woman say of Satan.
III. A Hunter has many devices and cunning stratagems to ensnare the game he
pursues : so the Devil hath many snares and cunning wiles to catch and destroy the
souls of men. Hence he is compared to a serpent : " We are not ignorant," saith Paul,
" of his devices," 2 Cor. ii. 11 ; and in another place, he exhorts the saints to put on the
whole armour of God, that they may be able to stand against the wiles of the Devil. The
Greek work signifies such snares as are set .to catch a man, " He will deliver thee," saith
the psalmist, " From the snare of the Hunter," Psal. xci. 3, meaning, saith Ainsworth, the
Devil. Satan hath many devices and snares to draw men into Sin. 1. By pursuading
the soul it is no great matter, it is, saith he, but a little one. 2. By presenting the
pleasure and profit of sinful practices, and hiding the shame thereof, and the wrath
and misery they will certainly bring on the soul at last. 3. He lays before a man the
sins of good men, saith he, do you not find that such and such godly men .have
done as bad as this; was not David overcome with adultery, Hezekiah with pride, and
Noah with drunkenness, &c. ; but all the while he strives to hide from them then: virtue
and unfeigned repentance, and utter abhorrence of these sins afterwards. 4. He pre-
sents God to the soul, as one made up all of mercy, and that repentance will make
all whole again ; but afterwards, it may be, when the soul is defiled by yielding to his
temptation, persuades souls, the sin is so great, and God so just, that he will not
pardon sin, it is little before committed, but great when it is committed, and this way
he seeks to ensnare the sinner. 5. Another way he hath to catch his prey with, is
by leading the soul into the way of sin, it may be, to the harlot's door, he allures into
the company of sinners, and entices the soul to contemplate upon sin, to toy a little with
Delilah, as it were, and a multitude of other snares he hath.
IV. A Hunter that he may the better catch his prey, hath not only his snares, but
also his dogs, and them of every sort fit for his sport and enterprise, he hath his setting-
dogs, and scenting- dogs, his race-dogs, some to start his game, and others to pursue his
game, &c. So the Devil, the great Hunter of souls, hath, besides his subtle wiles and
snares, fit instruments to accomplish his design ; he has his dogs, for so as we have
showed you elsewhere, wicked men are called, and them also of every sort, some great
ones, and some small ones, some that are like setting-dogs, who watch how they may
trepan, and prey upon the godly to draw them into sin, or into sufferings : and others,
who are like cruel blood-hounds, who, as being void of mercy, endeavour to tear the
saints in pieces.
V. Some Hunters mind little else, save hunting; it is said of Nimrod, he was a
mighty Hunter, &c., Gen. x. 9. So the Devil, he is a mighty Hunter, he minds nothing
mure than the .hunting of the souls of men ; the millions that he hath caught and
destroyed, he is a most cruel Hunter.
BOOK TV,] THE DEVIL A FOWLEB. 923
VI. Some Hunters are very swift and diligent in the pursuit of their prey, they will
ride over many fields in a day, they will search and heat about with abundance of diligence,
to find out their game ; they are,, it may be, here now, and a few hours hence many miles off,
and hardly allow themselves time to eat their meat, &c. So the Devil is a swift Hunter,
he is. like lightning, as it were, swift in motion, he is a spirit, and so has the advantage to
leap suddenly upon his spiritual prey, he has his eyes upon all the ways of men ; he is here
to tempt this man, and presently in another place to catch unwary and secure souls.
VII. A Hunter is diligent to observe the disposition of the creature he hunts, and also
the places where he haunts : so the devil, he observes the dispositions and natu-
ral inclinations of men and women, and also all their haunts, that so he may the better
prey upon them, he knows what men are prone to lying, and what men are addicted to
covetousness, and who are naturally inclined to the lusts of uncleanness, and who ars
subject to passion, &c., and according to the various tempers and inclinations of persons, he
suits his temptations.
VIII. A Hunter seeks to come sometimes, if possible, on his prey unawares, when they
are secure, to steal as it were upon them : so the Devil comes upon Christians many times
'when they are asleep and in a secure state ; an enemy hath done this whilst men slept.
And hence Solomon's advice is to the sons of wisdom, not to " Give sleep to their eyes,
nor slumber to their eye-lids, and to deliver themselves from the hand of the Hunter," &e.
Prov. vi. 4, 5.
DISPARITY.
Other Hunters generally hunt for their recreation, it is not out of envy and hatred they
bear to the creatures they hunt : but the Devil hunts the souls of men out of that im-
placable hatred he bears to them, it is not his pleasure, but his malice, which stirs him up
to kill and destroy poor sinners, he knows he is miserable himself, and he would make, if
le could, all the children of men as miserable as himself.
INFERENCES.
This may serve to awaken all men, to take heed and deliver themselves from this mighty
Hunter; soul! fly to Christ, he is able to savethee, who hath promised to deliver thee from
the snare of the Hunter,. &c. Labour to be like the roe, swift-footed, labour with David
for hind's feet.
THE DEVIL A FOWLER.
"' Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the
Fowler," Prov. vi. 5.
As Satan is likened to a hunter, so he is likewise unto a Fowler, they are both metaphors
of a like import.
PAEALLELS.
I. A Fowler hath his nets, gins, and many allurements to catch the poor silly bird : so
bath Satan to catch the souls of men, some of which we mentioned before.
II. A Fowler having taken divers birds, he makes use of them, in a crafty manner, to
bring others to his net : so doth Satan, he this very way seeks to allure sinners, he sets
before the eyes of the unwary soul, how many birds he hath got in his snares, and yet
they sing most sweetly, and leap about as if they had all joy and enlargements in the
world ; he would persuade God's children none have so sweet and pleasant a life as the un-
godly, who flourish in prosperity, and are not plagued like other men, and by this means,
this cunning Fowler oft-times ensnares the souls of men.
III. A Fowler is very cautious how he spreads his net in the sight of any bird :
so Satan craftily strives to hide his net and snare, by which he seeks to catch the souls
of men, he presents the golden cup, but hides the poison. Thus he deceiver! Eve,
he strove to affect her heart with the choicest and excellent nature of the fruit of
the tree, " Ye shall be as Gods," &c. This was the bait, but the net or curled hook is
G 35 2
924 THE DEVIL A LION. [BOOK IV.
hidden, he seems to court her as a cordial friend, as one that wished her the greatest
happiness imaginable ; but alas ! his design was to catch her in the net of rebellion agaktst
God's law, to destroy and undo her for ever ; " In vain is the net spread in the sight of any
bird," Prov. i. 17.
IV. A Fowler strives to counterfeit the real call of birds, thereby to entice them into
the snares and nets he hath spread for them : so Satan endeavours to transform himself
into an angel of light, and also teaches his ministers to counterfeit the garb, behaviour, and
call of Christ's true ministers, thereby to deceive and draw souls into perdition and de-
struction, 2 Cor. xi. 14, 15, who more ready to press holiness and self-denial, &c., than
some of the grand deceivers of this age, " They come to you' hi sheep's clothing, but in-
wardly they are ravening wolves," Matt. vii. 15.
V. A Fowler sometimes in the night dazzles the eyes of the poor birds with a great
light, and thereby most easily spreads his net over them : so Satan by false lights
preys upon the souls of men, who cries out, Light, life, and power, &c., and this
hath so dazzled the eyes of people, that many have been taken, and little think where
they are, nor the danger they are in ; alas ! the cunning Fowler has got his net over
them.
THE DEVIL A LION.
" Be sober, be vigilant, because your adversary the Devil, as a roaring Lion walketh about,
seeking whom he may devour" 1 Pet. v. 8.
CHRIST is compared to a Lion, saith the learned Glassius, because noble, heroic, and
unconquerable. 2. "Wicked men and tyrants are so called, because fierce, outrageous, and
cruel. And, 3. The Devil is called a Lion, because roaring, rapacious, and devouring,
&c.
Some of the common epithets of a Lion, as we have under another head noted, are these,
viz., bold, stony-hearted, preying, ravening, stubborn, cruel, bloody, terrible, swelling, &c.,
which sets forth his natural evil, and worst properties, upon which account the devil, as all
the learned observe, is compared to him.
PAKALLELS.
I. The voice of a Lion is called rugitus, that is, roaring, or bellowing, which
is very terrible to other beasts, who when they hear him roar, tremble ; he roars when he
is hungry and wants prey: so the Devil is said to walk about like a roaring
hungry Lion, who is not satisfied with the prey he hath already got, but seeks
to devour more souls; for as the Lion is a very greedy and unsatisfied beast, so is
the Devil ; he would, did not God restrain him, destroy the whole world, not a soul
should escape.
II. A Lion is a very strong beast, "What is stronger than a Lion? So the Devil is
a strong enemy ; and one reason doubtless, why he is compared to a Lion, is to signify his
strength, as his being compared to a serpent, doth his subtlety. Hence God hath laid help
for us upon One mighty to save, viz., the Lord Jesus, who was able to encounter with this
strong and furious adversary, "For to this end was the Son of God manifest, that he might
destroy the works of the Devil," 1 John iii. 8. " And destroy him who had the power of
death, which is the Devil," Heb. ii. 14.
III. A Lion is a very bloody and tyrannical beast, he will set upon and destroy
whole flocks and herds of cattle, he is a great enemy to sheep and lambs, and
other innocent creatures :* so the Devil is very bloody and cruel, as appears in Job's
case, he took away his cattle, and then all his children, and after that smote his body
with boils ; he seeks to destroy the bodies and souls of men too; the godly stand in
fear of him ; for Christ's sheep and lambs, have not a more cruel and bloody foe in
the world.
,p. 361.
BOOK IV.] THE DEVIL A DRAGON. 925
THE DEVIL A DRAGON.
" And the great Dragon was cast down, that old serpent, called the Devil and Satan,"
&e., Rev. xii. 9.
As the Devil is compared to a lion, so likewise to a Dragon. Some are ready to ques-
tion, whether there be any such creature or no ; but it is without any just ground, since
the holy scripture speaks of them in so many places. Besides, we have approved histories
and historians, which treat of them, as jElianus, Aristotle, Pliny, Mantuau, Gesner,
Ovid, &c.
P A E A- 1/ L E L S .
I. The Dragon is a flying serpent, he is described with wings very voluble, and-
spreading themselves wide according to the quantity or largeness of the Dragon's body ;
which caused Lucan, the poet, to write in this manner :
Vos quoq ; qui cunctis innoxia numina terris
Serpitis, aurato nitidi fulgore Dracones,
Pestiferos ardensfacit Africa ; ducit is altum.
Aera cum Pennis, &c.
You shining Dragons, creeping on the earth,
"Which fiery Africa holds, with skins like gold,
Yet pestilent by hot infecting breath,
Mounted with wings in th' air we do behold.
The Devil is said to have wings to denote his swiftness in pursuing his prey. He is
like to a furious flying Dragon. No man can get out of the reach of Satan ; let them
climb up never so high in grace and virtue, Satan hath wings, and can pursue them with
his poisonous breath of temptations.
III. Naturalists observe, that Dragons seldom hurt in the day-time, but in the dark
night they come out of their holes, and deep caves. So the devil does the greatest hurt
in the night of ignorance ; he hates the light, like his cursed children ; his kingdom is the
darkness of this world.
III. Naturalists ssj, Dragons have cruel teeth, and that they have a treble row of
them in their mouths, and that their bite is very dangerous. Teeth, saith Glassius, de-
note virulence, and an hostile power, because beasts, when they fight, use them as offen-
sive weapons. The wounds the Devil gives to poor sinners by his prevailing power, are
venomous and mortal.
IV. Dragons are mortal enemies to mankind, and multitudes have been destroyed by
them, in this they fitly resemble the Devil.
V. Diagons have a cruel infectious breath. Those in Phrygia, when they are hungry,
turn themselves towards the west, and gaping wide, with the force of their breath, saith
my author,* they draw the birds that fly over their heads into their mouths ; which
some attribute to the infectious nature of their breath. Also they kill with their tails
nay, some say, the strokes of their tails are more deadly than the biting of their teeth.
The Devil, like the Dragon, has many ways to wound and destroy mankind. Sin is like
the biting of Dragons, and false doctrine in scripture is called Dragon's^oison, it is the
poison of this old Dragon. " Their wine is as the poison of Dragons, and the cruel ve-
nom of asps," Deut. xxxii. 83.
VI. They will fight terribly, and are, as naturalists note, always in war with the ele-
phant, and with divers other beasts, both wild and tame, for he is the cruel enemy of
them all. So the Devil makes war with the Lamb, and with all his followers. " There
was war in heaven : Michael, and his angels, fought against the Dragon ; and the Dragon
fought, and his angels, and prevailed not," Rev. xii. 7, 8. The Lord Jesus is too hard
for this old Dragon.
* Topsell, p. 706.
926 THE DEVIL A SERPENT. [BOOK IV.
VII. There are in Ethiopia, and other hot countries, multitudes of Dragons, some
greater, and some lesser, also some of a red colour. We read of some that have been
found to be nine cubits long, and of a great thickness. Neither it is to be thought, saith
Mr. Topsell, out of Gesner, p. 794, incredible, that the soldiers of Attilius Regulus killed
a Dragon, which was an hundred and twenty feet long. Dragons, saith he, are certainly
great beasts, and there are few or none bigger on earth. So there are many Devils, and
by some places of holy Scripture, we may conclude there is a chief or grand Devil, one
whose hellish power is above the rest, &c. The earth and air are full of these cursed
Dragons, but being spirits, we cannot see them; besides, we may sitppobe, that they
may abound more in some countries than in others.
THE DEVIL A SERPENT.
" But I fear lest by any means, as the Serpent beguiled Eve through his subtlety, &c.
2 Cor. xi. 3.
" The old Serpent the Devil," &c., Kev. xii. 9.
SEBPENTS are venomous beasts, that creep'upon the ground, or go as it were upon their
bellies, which, as it appears from Gen. iii. 14, was laid upon them at first as a just judg-
ment of God : " Upon thy belly shalt tbou go ;" meaning, saith Ainsworth, in great pain,
&c. This creature the Devil made use of to deceive Eve ; the Devil spake in or by the
Serpent, i. e., opened the Serpent's mouth ; for we are not to conclude that that Serpent
was the Devil, because the text saith positively, it was a beast of the field, who, as some
conceive, it is said to be more subtle than any other beast, by means of Satan's influences ;
yet all agree, that naturally the serpent, or some Serpents are very crafty and subtle.
Aristotle and Galen define a Serpent to be Animal sanguineum, pedibus orbatum, et
oviparum ; that is, a bloody beast, without feet, laying eggs. v
There are divers sorts of Serpents ; we read of the adder, asp, dart, dragon, cockatrice,
&c. Some affirm, that the cockatrice or basilisk hath wings, from Isa. xiv. 29, " Out of
the Serpent's root shall come a cockatrice, and his fruit shall be a flying Serpent." The
basilisk is esteemed the king of Serpents, partly for the great strength of his poison, and
partly for his stately pace, and magnanimous mind ; for he goes upright with his head,
near a half a yard in length.
p AB ALI.EI, s.
I. SEHPENTS are a venomous sort of creatures, especially the cockatrice : for his poison.
Naturalists affirm, infecteth the air, and the air so infected killeth all living creatures, aud
all green things, fruits and plants of the earth ; it burneth up the grass whereupon it goeth,
or creepeth ; and the very fowls of the air fall down dead, when they come near his den
or lodging : so the venom or poison of the old Serpent, viz., sin, is very deadly, and of an
infectious nature, as hath been largely shewed. What creature hath not been hurt and
corrupted, more or less, by this poison ? It hath disordered the whole creation ; the very
ground is cursed, and bringeth forth thorns and thistles hereby, Gen. iii.
II. Amongst all living creatures, there is none that perisheth sooner than doth a man,
by the poison of a cockatrice, for with his sight he killeth him, the beams of his eyes do
corrupt the spirit of a man ; nay, saith my author, he kills other Serpents by his sight,
such is the venom of his poison: so no creature hath suffered, or received such hurt, as
mankind, hath by the poison of the old dragon. Though the sin of man, which is the
venom of this serpent, hath been a plague to all creatures, yet man receives the greatest
ruin by it, it destroys him eternally. Wicked men, who are compared to Serpents, are
destroyed by this old Serpent.
III. A Serpent is a very subtle beast ; " Be ye wise as Serpents," &c. The Devil being
compared to a Serpent, it principally denotes his subtlety, who hath a thousand ways to de-
stroy and undo the children of men.
IV. Serpents are most envious, implacable, and furious beasts ; they are immitissimum
animalium genus, a most ungentle and barbarous kind of creatures, saith Mr. Pliny,
as appears by the rage of a little snake, one of the least of the Serpent's kind: for
when he perceives he is hurt or wounded, he never ceaseth casting out his poison, until
BOOK IV.] THE DEVIL A SEKPENT. 927
he hath done harm, or died of madness. In this he is the very image of the devil* who is
go outrageous, and filled with envy to mankind, that he cares not what mischief he doth,
though it greatly heightens his own punishment in the end. There is an irreconcileable
enmity between the Serpent and the woman, and between his seed and her seed. A man
naturally, by a kind of secret instinct, abhorreth the sight of a Serpent ; and so doth the
Serpent the sight of a man.
V. There is a certain sort of Serpents, that if a man look stedfastly upon them with one
eye, with a single eye, they will run away from him : such a Serpent is Satan ; for if a
Christian face him with a single eye, that is, look upon him with an eye of faith, it will re-
sist him, and make him fly.
INFERENCES.
I. From the whole we may perceive, what the nature of sin is : these evil angels were
glorious creatures at first, before they fell ; but behold, what vile, cursed creatures and
monsters their departing from God, and rebellion against him, hath made them !
II. It may teach all men to beware of the Devil, to watch against him, to avoid sin, and
the venom of sin, as they would a Serpent.
III. It may be of use to stir up the godly to diligence and watchfulness, &c. " Be sober,
be vigilant," &c.
IV. It may teach us to bless and praise G-od for Christ, in whom, through faith, we get
the victory over this terrible and crafty enemy.
METAPHORS, ALLEGORIES, SIMILIES,
TYPES, ETC.,
CONCEBNING THE
MEANS OF GRACE, PROVIDENCE AND AFFLICTION.
THE DAY OF GRACE.
" Why stand ye here all the Day idle ?" &c., Matt. xx. 6.
" To-Day if you will hear his voice, harden not your hearts," &c., Heb. iii. 7.
THE time that God alloweth men to repent, and provide themselves for another world, is
called a Day : " Behold, now is the accepted time, behold, now is the Day of salvation."
" I must work the works of him that sent me, while it is Day ;" that is, whilst the allot-
ted season lasts, John ix. 4. " To-day if you will hear his voice," &c., that is, before the
time allotted you, or the space given you to repent, be expired.
PAKALLELS.
I. A Day is a certain time, so many hours, &c. A natural Day is twenty-four hours
an artificial Day contains twelve hours : so Grod allows a man a certain and prefixed time
to repent. Jerusalem had a Day : " thou hadst known, even thou, at least in this thy
Day, the things that belong unto thy peace."
II. The Day is set in opposition to the night, and it signifies the time of light : so the
time of God's patience, whilst the Gospel is preached to men, and God waits upon them,
and strives with them, to bring them over to the knowledge of the truth, is the time of
light : and when God takes away the means of Grace, and the Gospel, from a kingdom,
nation, or particular soul, that is a time of darkness, and then it may be said, the Day is
gone, and night is come upon them.
III. It is Day when the sun rises, and night when the sun sets : so it is the sinner's
Day, whilst the Gospel sun shines, and the means of grace are continued to them ; but
night then, when the ministration of the Gospel is taken away, and no more means of grace
afforded to them.
IV. The Day is man's working time ! labourers in the field, when the Day is ended,
go home, they can work no longer : so whilst God affords the Gospel, and means of Grace,
shiners should, like faithful labourers, work hard, work out their own salvation, labour for
the meat that perisheth not : for when that is gone, no man can work ; then the things of
their peace will be hid from their eyes, like as it fell out with Jerusalem.
V. The Day brings great light with it, which makes great discoveries of persons and
things ; whilst the night lasts, men cannot see what is near them, neither the good they
may receive, nor the evil they should refuse, and escape from ; but the Day discovers all,
and makes every thing manifest : so the Gospel-Day brings light, and the light thereof
discovers the evil that is in the hearts, works, and lives of men; by this light they
see their sins, and the danger they are in thereby, and also the way to be delivered from
them. Christ is the Way which the Day-light makes manifest. In the night of Popery,
men lost the blessed path to peace, and way of life, and ran to the merits of their own
ways, and to Popish pardons, and what not ; but the Day of the Gospel in England hath
discovered then: mistake, and showed them the plain way to heaven, &c.
VI. The Day is comfortable, it is a pleasant thing for the eyes to see the sun : Eccl. xi.
7. So are the means of Grace, and the Day of Gospel light. 0, how sweet and pleasant
a thing it is to see this Day, wherein the word of God is powerfully and plainly preached
amongst us !
VII. The Day sometimes is over-cast, and the light darkened; so the Gospel -Day
is sometimes as a judgment upon a people or particular soul, darkened, and clouds
BOOK IV.] THE MEANS OF GRACE COMPARED TO THE SUMMER. 929
seem to cover the glorious heavens, even as at this time. what thick and black clouds
seem to arise !
VIII. Some Days prove stormy, and high winds arise : so sometimes the Day of Gos-
pel Grace proves stormy, and high winds of persecution arise upon a people ; nay, not
only winds of persecution, but also strange whirlwinds of delusions abound in it, which
make it very perilous.
IX. A Day hath its morning, its noon, and its evening : so hath -the day of Gospel
Grace in a nation, and to a particular soul, who improves it not. God threatened his peo-
ple of old, " That the sun should go down over the prophets, and the day should be dark
over them," Mich. iii. 6.
X. The Day suits not with some men, they are for the night ; they are said to rebel
against the light, they hate the light, the night is for them ; such are the thief and
adulterer: " The whorish woman waits for the twilight, even for the black and dark
night," Prov. vii. 9. So many sinners love not the Day of Gospel light, they are for the
night of darkness and errors. They had rather have Popery come, or any thing come,
than to have the Gospel, or the powerful preaching thereof ; it suits best with their carnal
hearts, they love that religion that indulges them in their brutish lusts.
XI. There are many ways to know when the Day draws towards an end, and night
approaches : As, (1.) when the heat of the sun abates. (2.) When the shadows grow
long, or are stretched forth. (3.) When the harvest-men begin to go home apace. (4.)
When the evening-wolves begin to lurk out of their holes. Now when these signs are
upon a people in a spiritual sense, their state is bad, they may fear night approaches upon
them. 1 . When the Gospel in its powerful preaching, abates in its heat, and blessed in-
fluences upon men's hearts, so that but a few are warmed, and effectually wrought upon
fey it. 2. When religion is more in show than in* substance ; when the shadow is long,
and the substance little ; men being more zealous for the form, than concerned for the
power of it. 3. When many powerful or painful ministers and labourers are called home.
4. When the Romish wolves, who have lain long in their holes, and dark caverns, or
lurking places, begin to come boldly abroad, and impudently show themselves, it is a sign
of evening-tide, and that the Day is near expiring. Is not this thy state, England I
THE MEANS OF GRACE COMPARED TO THE SUMMER.
" The Summer is ended," &c., Jer. viii. 20.
Br Summer is doubtless meant that time that God allows men to gather in, and lay up
spiritual good for their precious souls. The time of Gospel light, or Means of Grace, is
compared to the Summer.
P AR ALLEL S.
I. The Summer is the chief time of the year, that season which generally all men prize,
long for, and rejoice in : so the time of Gospel, Grace, and Gospel light, is the chiefest
and choicest season in the world. The time of the Gospel, the dispensation of the Gos-
Pel, was the time which the prophets, and many good and righteous men of old longed
for, and which all sincere, godly persons do prize, and rejoice in.
II. Summer is the season that .ripens the fruits of the earth; were it not for the heat
and influence of Summer, what would become of the husbandman's labour ? So the means of
Grace, or ministration of the Gospel, ripens the good seed which is sown in the godly
man's heart, nay, it maketh all fit and ready for the harvest, and for cutting down. It
hath the same effects upon men's hearts, that the sun hath in the hottest time of Summer,
Upon that which it sends forth its influence.
III. The Summer is the poor man's working time, it is the season in which he is to
provide himself for winter with such things lie wants. The day of Gospel Grace is the
saint's Summer, it is the time in which he works hard, gathers in, and lays up for his
inimortal soul : he learns of " the ant, who provides her meat in Summer," &c., Prov. xxx.
25.
6 c
930 THE MEANS OF GRACE COMPAKED TO THE HARVEST. [BOOK IV.
IV. In Summer every thing looks green : the herbs, grass, plants, trees, and all the
fruits of the earth, are in their beauty, and greatest glory : so in the day of Gospel Grace
whilst God affords means of much light and knowledge, when seasons, sabbaths, sermons,
and ordinances, in a plentiful manner, do abound amongst us, how do the saints
flourish, their Grace flourish ! what beauty and greenness is there upon all sincere
Christians !
V. He that is slothful and idle in Summer, as he brings shame upon himself, it is a
sign of folly, so he suffers, wants bread, and is exposed to great straits in winter,
" He that gathereth in summer, is a wise son ; but he that sleepeth in harvest, is a son
that causeth shame," Prov. x. 5. So he that is idle and negligent in the time of Gospel
Grace, or improves not the Means God affords, for the good of his soul, as it is a reproach
and shame to him, so exposeth himself to ruin thereby. What will he do when death
and judgment come ? then he will want, and suffer hunger, &c.
THE MEANS OF GRACE COMPARED TO HARVEST.
" The Harvest is great, but the labourers are few " Matt. ix. 37.
Note, the use of the Gospel Grace, wherein work is to be done, and many souls are prepared
and made willing to hear the Word of God, is compared to Harvest.
I. Harvest is the time to work and do business in, and it behoveth men to labour hard
then : so whilst there is an open door for the Gospel, or God is pleased to continue the
Means of Grace, Christ's ministers ought to labour hard.
II. Harvest greatly tends to the relief of the poor ; they in Harvest-time gather in, and
lay up against a time of want and scarcity : so do the saints, whilst the day of Grace lasts,
provide and lay up for their souls.
III. Sometimes there is bad weather in Harvest, which doth hinder and discourage
the painful and laborious husbandman : so storms arise, and very bad weather, as
it were, often attend Christ's faithful labourers, which greatly hinders them, in their
ministry.
IV. The Harvest is sometimes great, and the labourers but few, so that the work
lies very heavy upon some men : so in a spiritual sense, the Harvest is great, i. e., many
people are willing to hear God's Word, but there are but few painful preachers, and by
this means the work lies heavy upon them ; and when it is thus, we are enjoined to pray
to " the Lord of the Harvest, to send more labourers into his Harvest," Matt. ix. 38.
V. The Harvest sometimes proves thin, and comes into a little room ; or it may
seem much in bulk, and yet but a little grain : so it is sometimes in the spiritual Har-
vest, there are many multitudes that hear the word, attend upon the means, they flock into
the assemblies ; but alas ! but few are converted ; the corn is little : a small room will
hold them, were they severed from the straw and chaff of the fruitless and unprofitable
multitude.
VI. When the Harvest is like to be catching, or the husbandman sees clouds begin
to gather, and grow black, or they hear it thunder mightily, they work very hard, and
hurry in the corn, not knowing when they may have fair weather again : so Christ's ser-
vants, when they perceive a dismal day approaching upon them, labour hard, and bring
in what souls they can into his barn.
VII. The Harvest sometimes is very long, and sometimes but short ; so God lengthens
or shortens the day of Grace, as he pleases, The old world had an hundred and twenty
years ; others but a short season. " that thou hadst known in this thy day the things
that belong to thy peace ! But now they are hid from thine eyes," Luke xix. 42, Christ
seems to be quick with them. And so it fared with those, Acts xii. 46.
BOOK rv.]
GODLINESS COMPARED TO A TBADE.
Observe in Summer's sultry teat.
How in the hottest day,
The husbandman doth toil and sweat
About his corn and hay.
If then he should not reap and mow,
And gather in his store,
How should he live, when for the snow
He can't move out of door ?
The little ants, and painful bees,
By nature's instinct led,
These have their summer granaries,
Eor winter furnished.
But thou, my soul, whose summer's day
Is almost past and gone,
"What soul-provision dost thou lay
In stock, to feed upon ?
If nature teacheth to prepare
Eor temporal life ; much rather
Grace should provoke to greater care,
Soul-food in time to gather.
Days of affliction and distress,
Are hasting on apace ;
If now I live in carelessness,
How sad will be my case ?
Unworthy of the name, of man,
Who for that soul of thine,
Wilt not do that which others can
Do for their very kine !
Think, frugal farmers, when you see
Your mows of corn and hay,
What a conviction this will be
To you another day ?
Who ne'er were up before the sun,
Nor broke an hour's rest,
Eor your poor souls, as you have done,
So often for a beast.
Learn once to see the difference
Betwixt eternal things,
And these poor transient things of sense,
That fly with eagle's wings.
GODLINESS COMPAEED TO A TRADE.
" Wherefore, holy brethren, partakers of the heavenly Calling, consider the Apostle and.
high-priest of our profession, Christ Jesus," Heb. iii. 1.
THE profession of godliness is in this, and divers other Scriptures, compared to a Trade
or calling ; and it is a very fruitful aud profitable metaphor.
P A.B ALLEL S.
I. A Trade or calling properly is that art, craft, or occupation, whereunto one hath been
trained, or wherein he exerciseth and employeth himself, whatever it be, whether handi-
craft, or merchandizing, &c. Now Godliness is the occupation of every true Christian, it
is that which he hath been trained up in, it is that which he exerciseth and daily einploy-
eth himself about. " Herein do I exercise myself," Acts xxiv. 16. " Rather exercise
thyself unto Godliness," &c., 1 Tim. iv. 7.
II. A man, when he first sets up a Trade, bath, or ought to have, a stock suitable to
what it doth require, in order to the well-managing of it, or otherwise he is not like to do
good of it ; for the want of a convenient ?tock hath ruined and utterly undone many new
beginners : so every Christian ought to see, when he first begins to profess Godliness, what
stock he hath, I mean, what grace, what faith, what love to God, and to his neighbour,
what experiences of a thorough change ; for without a stock of the truth of grace, and
work of regeneration, no man can follow the Trade of Godliness, to make any saving earnings
of it.
III. A man that sets up a Trade, ought to know the nature, worth, and value of those
goods and commodities his calling leads him to Trade or deal in, or else he may be quickly
cheated, and run out of all, by buying counterfeit goods, or bad ware : so every Christian
must know what goods he is to trade spiritually in, as also the nature and excellency of
them. Now the heavenly commodities are these, faith, love, peace, long- suffering, gentle-
ness, goodness, meekness, temperance, pardon of sin, communion with God, joy in the
Holy Ghost, &c. Now he ought to know all these things, the true from the counterfeit.
And next unto the graces of the Spirit, and the other excellent and rare things he deals in,
there are the ordinances of the Gospel, the nature and usefulness of which he ought also
to understand, and not to be deceived about them, lest he take the traditions of men for
Christ's institutions.
IV. A man who sets up a Trade, ought also to know who he is to deal or Trade with ;
so ought every Christian; and that is God, through the Mediator Jesus Christ; for
without him there is no Trading to heaven. It is by him we believe in God, by him.
6 c 2
932 GODLINESS COMPARED TO A TSADE. JJBOOK IV.
we come to the Father. Christ is a saint's only Correspondent ; he receives all our prayers
and duties, and makes returns of mercies.
V. A man who begins a Trade, ought to he well instructed, and to know every parti-
cular art and mystery in it : some Trades .or professions are hard to learn, they are full of
mystery, and very intricate ; and if they understand them not, or are not crafts-masters
therein, they will never live comfortably of them, as experience commonly showeth : so
every Christian ought to learn . the mystery of Godliness ; this heavenly calling is not
easily learned ; there is no Trade that is more mysterious than the Trade or art of Godli-
ness, as we shall fully evince, and make appear,
1. By plain texts of Scripture.
2. By arguments and demonstrations drawn therefrom.
As to the first, see these Scriptures : 1 Cor. ii. 7, " But we speak the wisdom of God
in a mystery, even the hidden wisdom," &c., compared with Kom. xvi. 25, Eph. i. 9, and
iii. 3, 4, Col. i. 20, 1 Tim. iii. 16, "Without controversy great is the mystery of Godli-
ness ; God manifest in the flesh," &c. Godliness is twofold, 1. The doctrinal part. 2.
The practical part.
A mystery is a thing hidden, hard to find out, that which few understand, which lies not
open to the sight and apprehension of men. Many arts used amongst men are full of my-
stery. If a man goes into a chemist's shop, possibly he may see there several extractions
of minerals, hut he may not know how he extracted those spirits, nor doth he understand
the nature and operation of them, that is a mystery. There are divers other curious arts
and devices very hard to learn, they are so mysterious ; but all come short of these
heavenly mysteries. The mysteries of Godliness are exceeding great.
1. These things are hidden things from the eyes of men. See Matt. xi. 25. The
Gospel is read daily, every man hath the history of it in his house ; but alas ! very few
understand it ; it is a mystery ; it is not known, but hy such only who feel its power, and
blessed effects and operations of it upon their hearts.
2. The Gospel, and great things of Christianity and Godliness, are the rare contri-
vance of God's eternal wisdom, and therefore full of mystery. " If any man thinks he
knows any thing, he knoweth nothing as he ought to know," 1 Cor. viii. 2. These things
are not easily found out.
3. The history of the Gospel, and principles of Christianity and Godliness, could not
he known without revelation ; had not God afforded us the written Word, what should we,
or could we have known of these mysteries ? What do the heathen know of them, that
have not the holy Scripture ? John xx. 31, Horn. xvi. 25, 26. Doth the light within
discover the incarnation, birth, life, death, resurrection, ascension, and intercession of
Jesus Christ ? Doth that teach the mystery of faith and regeneration ? It is true some
have affirmed, that they should have known all things the Gospel reveals, if they had never
had the written word : but how false that is, appears to all ; and they themselves have
been silenced, by putting one question to them, which is this : it is said in John xx. 30,
" Many other signs did Jesus, in the presence of his disciples, which are not written," &c.
Now let them show us what those other signs were : but alas ! they can tell us nothing
hut what the Scripture relates ; neither had we or they known them but by the recora
thereof. *
That which we have the history of, and yet cannot understand, or make our own,
unless the Spirit of God opens and explains it to us, is a great mystery : but we cannot
understand the mystery of religion and Godliness, without the Spirit's teaching explan-
ation : Ergo, &c. As the history must be revealed by the written word, so the mystery
must he revealed by the Spirit: "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. ii. 11.
4. That which needs or requires several gradations and mediums, to open and explain
it from time to time, is a great mystery: but the Gospel, or mystery of Godliness,
requires such several gradations and mediums, to open it unto the children of
men. (1.) God under the law revealed these things by divers sacrifices, washings,
and other rites, whilst persons remained in their nonage. (2.) It requires the use
of divers earthly similitudes, to open and explain it to the understanding of men.
God is compared to a Father, to an Husbandman, to a Judge, to a Creator, to a Por-
tion, to an Householder, &c. Christ, to a Lamb, to Light, to an Husband, to a
BOOK IV.] GODLINESS COMPARED TO A TEADE. 933
Vine, to a Shepherd, &c. The Spirit is compared to the Wind, to Oil, to Water;
and grace, to seed, to gold tried in the fire, &c. The mysteries of religion and God-
liness are so hard to understand in their own nature, that God condescends to open
them up to us by earthly things : in this God shows what children we are, and how diffi-
cult it is for us to understand these things. And though they are thus explained, yet how
little is it that we are able to understand of them ! Now that which the children of men
are not able fully to take in, or comprehend, though God makes use of the best mediums
he in his wisdom sees good to make use of, is a great mystery : but the children of men
are able to take in but little of the mysteries of the ' Gospel, notwithstanding these
gracious mediums God is pleased to make use of:" Ergo, &c.
5. That which the children of men are not able to take in or receive the knowledge of
at once, but when God sees necessary to discover by degrees, little and little, notwith-
standing all those proper and fit medicines he condescends to make use of, is a great mys-
tery : but the mysteries of the Gospel, and Godliness, God sees the children of men, not-
withstanding all those mediums he is pleased to make use of, cannot take in or receive at
once, but that there is need .for him to open and discover them by degrees, by little and
little. Ergo, It is very mysterious, so vast a depth, so great a light, so strange a mystery
is this mystery, that God reveals it now a little, and then a little. Adam had the first
discovery of it : " The seed of the woman shall break the serpent's head," Abraham had
more of it- made known to him ; Moses had a greater revelation of it than the prophets :
And then John Baptist, who saw more than all that went before him, and upon that ac-
count was called the greatest prophet that ever arose amongst them that were born of
women ; and yet he saw but a little of this great mystery, comparatively to what those
saw who were in the kingdom of heaven, viz., the Gospel- church, after the death and re-
surrection of Jesus Christ, Luke vii. 28.
6. That which all the wise men of the world, merely by all their natural wisdom,
arts, and sciences, could never find out, nor arrive at the true knowledge of, is a
great mystery : but all the wise men in the world, merely by all their arts and sciences,
and human learning, could never arrive to the true knowledge of Christ, and real
Godliness : Ergo, the principles of true Godliness, and the mysteries thereof, are out
of the reach of mere human reason : though not against or contrary to reason, yet
they lie above reason : reason must stoop to faith in these things. The Gospel is
called wisdom, as opposite to the wisdom of men ; and the apostle saith positively,
that it was wisdom in such a mystery, that none of the princes of this world knew.
Nay, the Spirit, says one, jeers all the learned of the world in this very thing, be-
cause of their gross ignorance. Where is the scribe ? Where is the wise ? Where is
the disputer of this world ? " Hath not God made foolish the wisdom of this world ?"
Hence the preaching of the Gospel was accounted by the learned Greeks but foolish-
ness, 1 Cor. i. 18, 20. Natural men may understand natural religion ; but true Godliness
consists in the light of divine truth, and in the life of grace, God manifesting him-
self in the light of truth, and working the life of supernatural grace by his Spirit-
in the heart. True Godliness doth not consist in the knowledge of the letter of the
Gospel. A natural man may have the historical or notional knowledge of the Gospel
and Christianity, he may arrive to the most exact understanding of things as far as
letters and words can express them ; that is, he may know the true sense and mean-
ing of things in the Gospel, according to what either the history, or tenor of such
words will import, and know the grammatical sense of words, better than many true
Christians : But this is not the spiritual and true knowledge of religion and Godliness ;
for that consists in the saving and experimental knowledge of God, and Jesus Christ.
The mystery of the Gospel, and power of Godliness, is the discovery of God's glory
in itself, and the working of it gloriously in the soul ; it lies not in the bare expression,
or knowledge of words, nor in the external form of profession of these words ; but
it lies in the divine glory of God, which is wrapped up in these words, and the gra-
cious conformity, disposition, and affections of the soul to these things. It is an easy mat-
ter to confess Jesus Christ to be the Son of God, and to read the scriptures, to pray, &c.
but to see the mystery of that glory which is in this, that Christ is God's Son, and. to
have the powerful influences of it upon the heart, whereby the soul is brought into the
image or likeness of Christ's death and resurrection ; this is a mystery.
7. That which the most wise and knowing in the same art or mystery, can reach
or understand but part of, must needs be a great mystery ; as suppose a school-master,
934 GODLINESS COMPARED TO A TRADE. JJBOOK IV."
nay, the ablest in the world, who professes to know and teach such and such an art
or mystery, is forced to confess, he sees and knows but little of it, or sees but in
part, it is so hard and difficult to find out; all would conclude, that art or science was a
mystery indeed : But so it is here ; for the holy apostles, who had as great a know-
ledge of these mysteries as any ever had in the world, nay, we may modestly conclude,
a greater, yet they declare, they knew but in part, and saw but in part, they saw
comparatively, but a little way into these mysteries, "For we know but in part. Now
we see through a glass darkly.- Now I know in part," 1 Cor. xiii. 9, I.Z.Ergo, these
are great mysteries.
8. That which the holy angels desire to pry into, nay, look into with the greatest
earnestness and desire imaginable, and are contented, the better to understand, to learn
of the Church ; and yet, when all is done, do admire, and stand, as it were, astonished
at, is a great mystery : but the angels do pry into these mysteries with the greatest
earnestness, anS are contented to learn of the Church, that they may the better or more
fully understand them, and after all, stand and wonder, to behold the depth of this
grace, of this love, and the strangeness of this mystery. Ergo, The Gospel, or doc-
trine of godliness, is a great mystery. Now to make this argument good, pray con-
sider these texts of scripture, 1 Pet. i. 12, " Which things the angels desire to look
into." The word, desire, signifies the utmost coveting or longing after a thing which a
man cannot be without: "Desire to look into," irapaotv-^ou, this word signifies bowing down
to pry heedful and narrowly into a thing. 1. The angels are greatly taken with this
mystery, with this grace and love in Jesus Christ, manifested to fallen man; they
look and pry into it, according as it was typified of them, by the placing of the Che-
rubims looking down towards the mercy seat, Exod. xxv. 20. 2. That they are con-,
tent to learn of the Church, see Eph. iii. 10, " To the intent, that now unto the princi-.
palities, and powers in heavenly places, might be known, by the church, the manifold wis-
dom of God." 3. That they after all stand as it were amazed, and wonder at the depths,
see 1 Tim. iii. 16. " Seen of angels," wtpSv, it is not meant of. a bare sight, but a sight
which astonishes the understanding, "And takes up the heart: " He was seen with ad-.,
miration and wonderment :" Thus Dr. Sibbs.
9. That which the glorified saints shall admire, when they arrive to a perfect know-
ledge, must needs be a great mystery : but the glorified saints shall admire at the mys-
tery of this grace and love, in the day of Christ, nay, it will be the matter of their won-
der to all eternity. See 2 Cor. i. 10. Therefore the doctrine of Godliness is a great
mystery.
10. This will be further manifest, by considering wherein the greatness of this mystery
doth consist.
First ; Now the mystery of Godliness principally consists in the person of Christ, God
manifest in the flesh, Paul determined to know nothing so much as " Christ, and him
crucified," 1 Cor. ii. When we know Christ better, we shall understand this mystery
better : Christ is the mystery wrapt up in all the Gospel, he is the scope of all the
Scripture, the pearl hid in the field ; every line is drawn to him, as j;he proper
centre ; all the types and shadows point to him, and all the promises run in him.
Jesus Christ is really and truly God, and yet very Man, God and man in one person,
and is not this a mystery ? (1.) Is it not a wonder, that a woman should compass a
Man ? (2.) That he that made the world, should be born of a woman ! (3.) That
the Ancient of days should become a child of a day old ! (4.) That blessedness itself
should be brought under a curse for sinners ! " Christ was made a curse for us, as it is
written, cursed is every one that hangeth on a tree," Gal. iii. 13. (5.) That he that
was the heir of all things, heir of both worlds, should be laid in a manger; (6.) That
he who was God over all, should have no where to lay his head ! (7.) That he should
become poor, who was so rich, and by his poverty made others rich ! Is not this a
mystery ? (8.) He by dying destroyed death ; and unless he had died, we could not
live ; and by death he brought us to life ! (9.) And is it not a mystery, that a per-
son should be capable to die, and yet by his own power raise himself up again from the
dead ? (10.) Is not this a mystery, that the physician should die to cure his patient,
nay, and unless he die, the sin-sick soul could not live ; and that his blood should be
the balsam ? Is it not a great mystery, that the offended Saviour should suffer to free the
offending sinner.
11. Is it not a mystery, that the nature of man should be so joined to the divine
nature of God, that both should make but one Christ? and that our nature should be
BOOK IV.] GODLINESS COMPARED TO A TRADE. 935
exalted above the nature of the angels, that man should sit at God's right hand, that
man should he very God, and God very man, in one person ? O how great is the mystery
of Godliness !
12. Is it not a mystery, that Christ suffered according to the decree and determined
counsel of God, and yet the Jews did wickedly in putting him to death ? Acts ii. 23, and
iv. 28.
Secondly : The mystery of Christianity appear to he great, 1. In God's casting off
the Jews who followed after righteousness, and in calling the Gentiles, who followed
not after righteousness ! That God should not be found of them that sought him, and
be found of them that sought him not ! (2.) That God should choose poor and contempt-
ible ones into his service, and reject the wise, the noble, and the learned ! and that, by
weak things he overcame the mighty, and by folly confounded the wisdom of this
world !
Thirdly ; There is a great mystery in election, in justification, in sanctification, in
renovation, &c. Nay, what branch or part of the doctrine of Godliness is not lull
of mystery ?
Fourthly ; There is a mystery in every grace :
I. In faith: as, (1.) That a sinner should believe, i. e., go out of himself, and be
carried above himself, to believe things impossible to man's sense, and above his
reason ; that he should seek for justification by the righteousness and obedience of ano-
ther ! for a man, as one would think, to have a great deal of holiness, and good
works, and yet to throw it, as it were, all away, and be dead to it in point of trust
and dependence ! Is not this a mystery ? (2.) To believe, when every thing is op^
posite to it ; to work for life, and to oppose some sin, a natural man is ready to do ;
but to believe in Christ for life and holiness, to rely upon his doings, his works and
merits, this the heart of man is averse to ; nay, and Satan opposeth it, the world
mocks at it, and accounts it foolishness. (3.) That a man should believe, and not see,
nay, believe, as Abraham did, " in hope against hope."
3. There is a mystery in love, that a man should love him with an endeared af-
fection, with a superlative love, whom the world can see no beauty in : nay, thus to
love him, whom their natural eyes never beheld, nay, love him, who is able to make
great, and save from all misery, and yet suffers his people, and best beloved ones, to
lie amongst the pots, and to be hated and persecuted in the world, and to appearance,
to be of all men the most miserable ! A saint knows the reason of these things, but
it is a mystery to others. The love of Christ turns the affections another way, it
drives, as it were, Jordan back, it makes the waters ascend, and run up hill. Is it
not a mystery, to see a saint, who hath a hundred, nay, it may be five hundred a year,
a gracious wife, many sweet and lovely children, enjoying much health, and living
in all prosperity ; yet if he hath lost the light of God's countenance, or Christ be with-
drawn from him, he is cast down, and greatly distressed and afflicted in his spirit, and
crying out, Ah ! what is all that I possess, since I want the love of Christ, the presence
of Christ ? . What is an estate, and no Christ ? Wife and children, and no sight of Christ ?
Christ, saith he, is all to me, and all is nothing without him. This is a mystery to
carnal hearts, they wonder at it : nay, to see a man, that hath all the comforts of the
world, expose himself to cruel mockings, loss of goods, to imprisonment, and death itself
for Christ's sake, is a strange thing to worldly men, they think the man is mad, it is a
mystery to them, &c.
Fifthly ; The effects and operations of grace and godliness are a mystery.
(1.) That God should make men wise, by teaching them to become fools, 1 Cor. iii. 18.
(2.) That the way to become rich, very rich, eternally rich, is to become poor :
this is a mystery, yet this mystery is taught us in the person of Christ. David was a
king, and very rich, yet cries out, " I am poor ;" he was poor in spirit. This poor man
cried, " There is that maketh himself rich, yet hath nothing ; there is that maketh himself
poor,' and yet hath great riches," Prov. xiii. 17.
(3.) Thai the way to have all, is to lose all : and that a man gains most, when he loses
most : is not this a mystery ?
(4.) That men must die to live, or that the way to live is to die ; nay, that God Mils
by making souls alive, and yet by that killing and death, brings them to life : and
is not this a mystery ? Sin must die, and we must die to sin : " Sin revived, and I died,"
936 GODLINESS COMPARED TO A TBADE. [BOOK IV.
Eom. vii. 11, yet by that death he revived, and lived. A man must die to 7 " self, or he
can never live himself.
5. God makes men blind by giving sight, and turns that darkness into light ; and is
not this a mystery ?
(6.) The way to honour and exaltation, is to be abased, and suffer ourselves to be
trod upon ; this is opened also in the person and life of Christ. To enjoy God's
favour is first to bear his seeming frowns.' And many such life mysteries there are in
godliness.
Sixthly ; There is a mystery in ordinances, which those who follow this trade should
understand, a mystery in baptism, a mystery in the Lord's supper. But these things
I cannot enlarge upon for want of room.
Use 1. Let all take heed they do not slight or reproach these mysteries.
2. Let them not think to understand them in their own fleshly wisdom.
3. Let them labour to get the power and operation of them upon their hearts, and then
they will esteem them, and say, there is a truth in what we affirm and teach.
. VI. He that would drive a Trade to gain by it, or thrive upon it, must follow it
closely, he must make it his chief business, nothing will be done in it to purpose with-
out diligence. So every Christian, who would gain by the Trade of Godliness, must keep
close to it, he must follow it day and night, and manage it wisely, throughout all his other
affairs. Godliness must be followed without intermission, it must be every day's work;
the head, heart, hands, feet, time, strength, discourse, contrivance, must be taken up
about it. No man can thrive in Godliness, if his heart be not in it. When thy hand is in
the world, thy heart should be in heaven. '
VII. He that drives a Trade with discretion, must take heed he runs not too far in
debt, and that he keeps his books carefully, or else he may soon run out of all : so
must a Christian take heed he run not far in debt. Debts will be contracted: "In
many things we oifend all :" but be sure to see these debts paid, lest the creditor come
on a sudden upon thee. " If any man sin, we have an Advocate," &c. 1 John ii. 1. Ee-
new repentance every day, and labour after fresh acts of faith ; keep thy accounts even
with God, observe the mercies thou receivest from him, and be sensible of thy faults and
miscarriages.
VIII. There is no man that follows a great Trade, but ought to see he hath a stock
sufficient to trust ; he that cannot trust, in some callings, shall have but a poor*Trade :
so a Christian must be careful to get a good stock of faith and experience ; for if a saint
cannot trust God, he will never make any earnings of Godliness. It is true, it behoves a
Trader to take heed whom he trusteth ; So it behoveth a Christian ; he must not trust
his own heart, nor in his own righteousness, nor put too much confidence in princes. We
can never trust men too little, nor God too much.
IX. A man that would follow a Trade to advantage, must be much at home, and keep
his shop, and, as the proverb is, his shop will keep him ; but he that is more abroad than
at home, will seon come to beggary : so a saint must be much at home, and keep his own
heart well. Some professors are more abroad, spying faults in other men, than they are
in taking notice of their own.
X. A man that drives a Trade, ought to take heed he get not behind-hand, and in-
stead of getting, lose by his trading : so ought a saint to take heed he go not back-
wards instead of going forwards, and lose instead of gaining. " Thou hast lost thy first
love. Kemember from whence thou art fallen, and repent," Eev. ii. 4, 5.
XL Some men trade upon other men's stocks, as factors, stewards, &c. And such
Traders are Christians, they trade upon Christ's stock, they regulate their affairs by
Christ's advice, they drive on Christ's interest. All that saints have is their Master's
money, and it behoveth them to lay it out, that it may bring in the most increase. Ee-
member all your graces, gifts, and temporal goods too, are the Lord's.
XII. Some Trades require great layings out ; and if a man is sparing in his layings
out, he must expect his comings in will be accordingly : so the Trade of Godliness requires
great layings out. A Christian, who will not lay out his strength, time, and parts, and
what he hath, for God, will never grow rich in faith and Godliness.
XIII. Quick returns are the life of a Trade, and animate a man in his calling
and business exceedingly : so quick returns do enliven and greatly encourage a Chris-
BOOK' IVY]'!- AFFLICTION COMPARED TO CLOUDS. 937
tiari, when he finds God answer his prayers, as the promise runs, "Whilst they speak I
will answer," &c., Isa. Ixv. 24.
XIV. Some men grow very rich by a Trade : so some ; Christians grow very rich in
faith and experience, hy Godliness. See the Church the City of God,
INFBEENC E S.
I. THIS may inform the saints what they undertake, when they enter upon the work
and business of Godliness, they must look upon it as their chief and principal calling.
II. How are many men deceived ! they pursue the world as their chief business, and
mind religion and Godliness, when they have nothing else to do,
in. Be exhorted, Christian, to follow thy calling ; dost thou want motives ?
1. Consider, it is an honourable and ancient Trade ; Christ Jesus himself was of this
profession, Godliness was his chiefest business ; all the saints and worthies of old follow-
ed this calling.
2. It is the best Trade and calling in the world : " For the merchandize thereof is bet-
ter than the merchandize of silver, and the gain thereof than fine gold," Prov. iii. 14.
Heavenly things are rare things, things of great worth. (1.) They cost dear, viz., the
price of Christ's most precious blood. (2.) They are durable riches. (3.) what pre-
cious things are pardon of sin, peace with God, union and communion with God I What a
rare thing is heaven ! is not a crown worth trading for ?
3. Consider who you trade with, and that is the great God, through Jesus Christ.
4. You have a faithful correspondent, one that ever lives to make intercession for you.
5. You have goods upon easy terms ; " Ask, and you shall receive," " Come, buy
wine and milk without money, and without price," Isa. Iv. 1.
6. It is the most profitable Trade : " Godliness with contentment is great gain. It is
profitable unto all things, having the promise of the life that now is, and of that which is
to come," 1 Tim. vi. 6, and iv. 8.
AFFLICTION COMPARED TO CLOUDS.
" Clouds and darkness are round about Jiim." &c., Psal. xcvii. 2.
" A day of Clouds," Joel. ii. 2.
" How hath the Lord covered the daughter of Zion, with a cloud, in his anger ?" Lam. ii. 1.
Clouds are a moist vapour, exhaled from the earth and sea by the sun, and condensated
by the cold in the middle region, and carried by the winds up and down, called the bottles
of heaven ; which God, saith one, doth fill with wine and vinegar, with mercy or wrath.
By Clouds and darkness are meant Afflictions and dark providences, under which God
oftentimes exercises his own people.
PARALLELS.
I. Clouds are many, " Who can number the Clouds in wisdom ?." Job xxxviii. 37. So
the calamities of God's people are many, innumerable evils compass me about, many are
the Afflictions of the righteous.
H. Clouds are said to be round about the Almighty, nay, " thick Clouds are said to be
a covering to him," Job xxii. 14, and yet he dwelleth in the light, which no man can ap-
proach unto. Now when God is said to dwell in darkness, or to have Clouds and dark-
ness round about him, it shows that God's works and ways are hid from us ; so that we
are not able to see him, nor look up to behold what he doeth : God's providences are like
Clouds, they obscure or hide God's counsel and way of his working from us ; he is in the
Clouds' though we see him not, those Clouds and darkness which are about him do not
hinder his sight of us, though they hinder our sight of him.
III. Clouds are of different lands, some are said .to be thick and very black, when
others have a kind of thinness in them, and are, as Mr. Caryl notes, as it were,
transparent; some are more gross and opacous, quite hindering and intercepting our
sight of things beyond them : so some of God's dispensations are dark, very dark,
and others more bright ; some are so dark and gloomy, such black and thick Cloud?
6 D
938 AFFLICTION COMPARED TO FIKE. [BOOK IV-
are over us, that we can see no light, we cannot see through them, no seeing things be-
yond them; when others are not so dark, they are like light Clouds, the mind of God may
he seen and plainly understood in them. Job was covered with thick darkness, he under-
stood not the reason why God contended with him, he had quite lost sight of the Almigh-
ty I "I go forward, but he is not there, and backward, but I cannot perceive him ; on the
left hand, where he doth work. I cannot behold him ; he hideth himself on the right-hand,
that I cannot see him," Job xxiii. 9, 10. But it was his mercy, God was hid on the
right-hand : for sometimes he hides himself on the left hand from a people.
IV. Clouds make the day dark, dull, and people very melancholy : so some .of God's
dismal providences make the dispensation in which we live very dark and uncomfortable,
and fill us with trouble and sorrow.
V. Clouds are at the commandment of God, he covers the heavens with them, and
again dissipates and scatters them at his pleasure : so all the troubles and calamities that
attend a people or nation, are brought upon them by the ordering and overruling hand of
God's providence : is there any evil in a city and I have not done it ? " "Who gave Jacob
for a spoil, and Israel to the robbers ? Did not the Lord ?" &c., Isa. xlii. 24. And then
he again, sometimes in an unexpected manner, scatters all the thick Clouds in a moment,
making the day clear, serene, and comfortable.
VI. Clouds sometimes grow thicker and thicker, threatening a dismal storm of thun-
der and hail, causing all that are in the field to hasten home: so the dispensations of God's
judgments sometimes are such, that all God's people fear a dreadful storm, will come upon
them ; and then those who have strayed abroad and estranged themselves from God, begin
to look about them, and hasten home apace, to take sanctuary in God.
VII. Clouds cover the face of heaven ; many vapours gathering together rise up and
darken the sun, and keep us from the comfortable aspect thereof: " I will cover the sun
with a Cloud." The same word that is used for a Cloud, doth signify a multitude : so
Clouds, as Mr. Greenhill observes, sometimes signify a multitude of men, a multitude of
enemies, as it was prophesied concerning Nebuchadnezzar's army, and of the great Gog,
" Thou shalt ascend, and come like a storm, and shalt be like a Cloud to cover the land."
VIII. Clouds are so swift, that they are irresistible ; they pour out the rain, and none
can let them : so the enemies and other troubles, come sometimes in upon God's people,
that there is no stopping them.
IX. Clouds are such plain emblems of misery and Affliction, that the Hebrew word f>9
for a Cloud, signifies also calamity : so the day of the Lord's wrath in scripture is set out
by Clouds frequently : " That day is a day of trouble and distress, a day of darkness and
gloominess, a day of Clouds and thick darkness."
Now the reasons why God brings Clouds and darkness upon his people, are many, which
I must pass by.
AFFLICTION COMPARED TO FIRE.
" Wherefore glorify ye the Lord in the Fire," Isa. xxiv. 15.
" / will bring the third part through the Fire," Zech. xiii. 9.
" And the Fire shall try every man's work, of what sort it is" 1 Cor. iii. 13.
FIKE is taken in the holy Scripture two ways, either literally, or figuratively and
metaphorically ; and so it signifies several things, and amongst the rest, these ;
1. The wrath of God, Mai. iv. 1.
2. The effects of his wrath, Isa. Iii. 4.
3. Any sore and dismal Affliction, trial, or persecution, Isa. xxiv. 15.
Note. Judgments, or sore calamities, are compared to Fire.
PARALLELS.
I. There is a great judgment. and terror in Fire let loose upon a people : so when God
brings in enemies, or lets loose upon a people, it is a great judgment, very terrible and
amazing.
BOOK IV.] AFFLICTION COMPARED TO A ROD.* 939
II. There are different Fires : some are a judgment, as before ; but others are pro-
fitable, as the refiner's Fire : so there are different metaphorical Fires. God's wrath on
the wicked is like a devouring and consuming Fire, that bums up all ; but the Fire in
which he puts his own children, is like the refiner's Fire. Afflictions and judgments upon
the godly, are but to burn up their corruption, and make them more pure ; they shall
not consume them.
III. Some fires break forth suddenly, and unexpectedly : so some judgments break
forth upon a people and nation suddenly, when no man looks for it, whether it be plague,
sword, or famine.
IV. Fire burns terribly ; when it hath gotten to a head, it is hard to stop it : .so when
the wrath of God breaks forth in good earnest upon the wicked, it is hard to stop it,
though wrath hath been quenched by prayer, yet sometimes prayer cannot quench wrath ;
" Pray not for this people," Jer. vii. 16.
V. The Fire will refine gold, and make it more fit for use ; but wood, hay, and stub-
ble it consumeth to ashes : so sincere Christians endure the Fire of affliction, and are
made better by it ; but all drossy professors and hypocrites the Fire of persecution con-
sumes.
AFFLICTION COMPARED TO A ROD.
" Let him take his Rod away from me" Job ix. 34.
" I will visit their transgressions with a Rod," Psal. Ixxxix. 32.
" Hear ye the Rod," &c. Mic. vi. 9.
THE Bod hath divers acceptations.
1. The word 2o shabat, is taken sometimes strictly, for a bow or sprig growing
from the stock of a tree, because a Kod or staff is made of a bough of a tree.
2. It signifies a sceptre, the sceptre of a king, an emblem of power, &c. And because
in ancient time, as the learned observe, they were wont to make sceptres of such Rods,
and all sceptres have the form or shape of a Rod ; therefore the original expresses the
Rod and the sceptre by the same word. Gen. xlix. 10. " The sceptre, shabat, the Rod
shall not depart from Judah," &c. This sceptre, saith Mr. Caryl, denotes two things.
1. Authority to judge or command, (2.) Power to correct or punish.
3. The word sometimes refers to ecclesiastical or spiritual discipline, or censure of the
Church, " Shall I come with a Rod," &c.
4. The word is often used in Scripture to signify punishment or correction, because
correction is often given with a Rod, and therefore to be under the Rod, is to be under
punishment or Affliction, &c. " The Rod and reproof give wisdom," Prov. xxix. 15. There
is a divine Rod of chastisement for the godly, and an iron Rod of wrath and vengeance
for the wicked. And in this sense the words are to be taken in the above cited texts.
PARALLELS.
I. A Rod puts to pain, if it be sharply laid on ; it makes a person to smart, and
cry out &c. So Afflictions are grievous and painful to flesh and blood ; they wound and
pain the outward man, whilst the inward man takes pleasure in them : " I take pleasure
in infirmities in reproaches, in persecutions, in necessities, in distresses for Christ's sake,"
2 Cor xii. 10. Yet in another place the same apostle saith, " No Affliction for the present
seemeth to be'joyous, but grievous," Heb. xii. 11. As the spirit would not do those
evils which the flesh would and doeth ; so the flesh would not endure those evils of sorrow
and Afflictions, which the spirit gladly yieldeth to. As a believer delights in the law of
God after the inward man, when the flesh is vexed and troubled at it : so he delights in
the Rod after the inward man, when his corrupt part is most impatient and unquiet under
it " Reioice when ve fall into divers temptations," Jain. i. 2 : that is, into divers Afflic-
J (5 D 2
$40 AFFLICTION COMPARED TO A EOD. [jBOOK IV.
tions. The flesh hath its sense, and feels smart; but the spirit is armed .with faith,
which overcomes the smart. Afflictions were not so much as a Bod, if they did not pain
.and make smart ; and we are not so much as Christians, if we cannot bear the smart with
patience, &c.
II. A Rod is used to correct, not to kill. " Affliction is called a Rod, in regard of
the hand that useth it ; a sword is in the hand of a judge, and a Rod in the hand .of a
Father. God deals with his people, as a father with his children, in chastising them.
When we offend him, he doth not take a sword in his hand to slay us, but a Rod to
scourge us."
III. A Rod is used by a father when no other means will I'eclaim the child: so God
never afflicts his people, but when he sees there is need of it, he seeing no other means
will do. " He doth not willingly afflict nor grieve the children of men," Lam. iii. 38.
IV. A father hath divers Rods; if one will not do, and make the child bow and
submit, and humble himself, another shall: so God hath divers Rods; as sometimes
corrects with the Rod of sickness, losses, crosses, &c. Sometimes with the Rod of
poverty, sometimes with the Rod of desertion ; and sometimes he uses the wicked in his
hand, as a Rod to .afflict and chasten his own people, which is one of the worst of iGbod's
Rods ; and therefore David chose rather to fall into the immediate hand of God, than to
be scourged with the Rod of the enemy. The Assyrian is called the Rod of God's anger,
Isa. x. 5. f ...
V. In using the Rod, the tender father always designs the good of the child : so God in
afflicting and chastening his people, designs their great good ; " It is not for his pleasure,
but our profit, that we might be partakers of his holiness," Heb. xii. 10.
INFERENCES.
1. LET those Christians who are under the Rod, confess they have deserved it : he
hath not punished us according as our sins have merited at his hands.
II. Let us from hence also learn to submit to the Rod, and not strive and struggle
with God. how uneasy are some men and women under affliction. 0, I could bear,
saith the soul, any thing but this. Alas! is.it necessary that thou shouldest choose thine
own Rod ? God will correct us with that Rod he pleases, according to his good pleasure
it must be, for the degree and kind of it too ; and are you troubled at the Rod, at this
Rod ? It may be you had rather God should afflict you some other way ; but God sees
this is the best, and no other will do the work upon your hearts. It may be, if we had
committed some other sins, and not such and such a sin, we should have been corrected
but with such and such Rods, and not with this which seems most cross and grievous to us.
III. Let us labour to find out what God speaks to us by the Rod ; let us search and
try our ways, Lam. iii. 40. Many times we may find out our sin by the punishment of it.
IV. Let us confess our faults when we are under the rod : God hearkens to hear what
we say : " Against thee only have I done this thing, and in thy sight," Jer. viii. 6, Psal.
li. 4.
Quest. Some may say, why does God use the Rod ?
Answ. I . Because believers are his children : fathers will look after the good of their
children. To spare the Rod, may be the ruin of the child, Prov. xxii. 15.
2. Because the skis of God's own people are grievous in his sight. " You have I
known above all the families of the earth, and therefore will I punish you for your ini-
quities," Amos iii. 2.
VI. Hear the Rod : " The Lord's voice crieth to the city, and the man of wisdom shall
see thy name. Hear ye the Rod, and who hath appointed it."
1. The man of wisdom is one that fears God, Prov. ix. 10. A holy man is a wise
man, and a sinner is a fool ; holiness is the best wisdom, and wickedness is the greatest
folly.
2. He that escapes the greatest evil, and chooses the greatest good, is a man of wisdom.
'6. He that prefers the good of his soul before the good of his body, is a man of wisdom,
4. Tlie man of wisdom will hear the Rod. (l.J He will commune with his own
heart, to find out the cause of God's anger, the cause of Affliction. (2.) He will
tremble at God's judgments. (3.) He will justify God under the Rod. (4.) He is
one that finds out God's name in the Rod : He finds out anger in the Rod, mercy in the
Rod, wisdom in the Rod, power in the Rod, faithfulness in the Rod, &c.
BOOK IV.] .AFFLICTION COMPARED TO A PUBNA.CE. 941
5. A wise man under the Eod will endeavour to turn away and pacify the anger
of God.
There is, it appears, a voice in the Eod, which a wise man strives to understand. (1.)
There is a chiding voice in the Rod. (2.) And not only so, but in some Bods an amaz-
iny voice. (3.) A threatening voice. (4.) An awakening voice. (5.) A convincing
voice. (6.) There is an humbling voice in the Eod.
Quest. Why do so few men and women hear and understand the voice that is in the Eod ?
Answ. 1. Because the Affliction or judgment perhaps is general, it is hard for men to
make special and particular application of common calamities.
_ 2. Because men are more subject to look to secondary causes in the Eod, than to the
immediate hand of God.
3. Because men are so heedless and insensible, they will not trouble themselves to
find out the voice that is in the Eod.
4. It is because men are so full of other business, that they have not time to hearken
to God's Voice in the Eod.
5. It is because they do not see any present effects of God's hands ; he is lothe to strike :
" How shall I give thee up, Ephraim :" &c.
AFFLICTION COMPAEED TO A FUENACE.
" But the Lord hath taken you, and brought you forth out of the iron Furnace" Deut. iv.
20, Jer. xi. 4.
" And lead in the midst of the Furnace" Ezek. xxii. 18.
A Furnace is either properly, or figuratively.
1. Properly. (1.) For a place which refiners refine their gold in, Prov. xvii. 3. (2.)
A .place of torment, such as was that which the three ; ; worthies were put into, who refused
to worship Nebuchadnezzar's golden image, Dan. iii. 6 22.
2. Metaphorically, for .heavy and cruel bondage, Deut. iv. 20, Jer. xi. 4. For hell-
torments, Matt. xiii. 42. '" And shall cast them into a Furnace of fire."
Note. Afilictions, or sore and cruel trials, are compared to a Furnace.
P AB ALLE L S.
I. A Furnace is prepared for gold : " The refining-pot for silver, and the Furnace for
gold ;" so Afilictions are appointed for the saints, who are compared to gold.
II. A Furnace refines gold, and makes it much more pure than before : so doth Afflic-
tion refine, and make more holy, the hearts and lives of godly Christians : " When he
hath tried me, I shall come forth as gold," Job xxiii. 10.
III. A Furnace is made sometimes very hot : so Afflictions are sometimes very sore
and grievous to the godly. A weak fire will not refine some gold ; no more will small
trials refine some Christians.
IV. A Furnace melts the gold, and makes it soft, before it is refined : so Afflictions
melt or make the hearts of believers soft : " And I will leave you there, (speaking of the
Furnace) and melt you," Ezek. xxii. 20.
V. A Furnace consumes tin, lead, &c., and also the drossy part of gold : so those Afflic-
tions and. trials God brings upon Ms people, burn up or consume all loose and hypocritical
professors, who are compared to base metal, as tin, lead, &c. And not only so, but also
all the filth and corruption of such who are sincere. " Into thy smoke shall they consume,"
speaking of ungodly ones, Psal. xxxvii. 20. See Christ a Eefiner.
VI. Some Furnaces denote great torment ; it is an amazing thing, to be thrown into a
hot fiery Furnace : so some Afflictions and judgments brought upon an ungodly people,
are very terrible, when they are in wrath. .The wrath of God is to wicked men like a
burning and consuming Furnace : " Who can stand before his indignation ? or who can
abide in the fierceness of his anger ? His fury is poured out like fire," Nah. i. 6. See Fur-
nace, as it respects hell-torments. .
942 AFFLICTION COMPARED TO THE WINTER. [BOOK IT.
AFFLICTION COMPARED TO THE WINTEE.
" For lo, the Winter is past" &c., Cant. ii. 11.
SOME understand by Winter, the state of the elect before conversion ; but others, in my
judgment, upon better grounds, those cruel persecutions the Church of God shall be under
during the reign of the tyrannical and antichristian powers of the earth : " The Winter
is past, the rain is over and gone," &c. These things, saitb. Mr. Ainsworth, may be applied
to the outward troubles and grievances of this life, by the malice of the world, as when
Israel was brought into the bondage of Egypt, and of Babylon, and after was released :
likewise to the spiritual Winter, reign, and rage of antichrist ; after which the graces and
fruits of the Gospel began again to flourish : it may also signify the Afflictions of the soul.
PARALLEL S.
I. Winter is a time of cold, attended with snow, frost, storms, and sharp weather : so
whilst the spiritual Winter of the Church continues, sharp and bitter storms of persecution
frequently arise upon the godly.
II. Winter, though it be sharp, yet it is a profitable and wholesome season of the
year, in respect of the body of man, and fruits of the earth : so it is the spiritual Winter
of the Church, or soul ; the godly can no better be without adversity, than we can be
without Winter.
III. Winter-frosts, &c., kill the worms, weeds, and vermin: so do Afflictions, and the
frosts of persecution, destroy the weeds of our corruption, and free the Church from carnal
professors, who are like worms, and base vermin, that hinder the growth of God's choice
grain.
IV. In Winter it is a difficult and hard thing to travel some roads: so it is a diffi-
cult thing to travel in the way to heaven, i. e., to keep on in the path of Gospel holi-
ness and obedience, in the day of persecution.
V. In Winter many things look as if they were dead ; trees, flowers, and plants have
no beauty in them, they are not pleasant to the eye : so whilst the Winter-time of the
Church continues, the blessed trees and plants of righteousness seem as if they were
withered, and their beauty and glory gone, by means of the tyranny and oppression of the
ungodly : but when the winter is past, and the longed-for spring beginneth to appear, they
will sprout up, and flourish again gloriously.
VI. In Winter we have now and then some good and comfortable weather : so now
and then in the Winter-time of the Church, there is a sweet, serene, and calm time of peace
and tranquillity : " Then'had the Churches rest throughout all Judea, Galilee, and Samaria,
and were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost
were multipled," Acts ix. 31.
VII. The Winter makes the spring and summer much more acceptable and sweet : so
the storms, tempests, cold frosts, and nipping time of trouble, oppression and persecution,
will cause the golden age of the world, viz., the reign and kingdom of Christ, like the
spring and summer, to seem much more sweet and acceptable to the saints, and all that
fear God. This is signified by the singing of birds, &c. " They shall sing in the heights of
Zion," &c. " The wilderness and the solitary place shall be glad, and the desert shall
rejoice, and blossom as the rose ; it shall blossom abundantly, and rejoice even with joy and
singing," &c., Jer. xxxi. 12, Isa. xxxv. 1, 2.
VOX In Winter, frosts, and cold pinching weather usually last not long ; they are
but for a season; a thaw will come: so the Afflicted state of a godly man, though
it be unpleasant, yet it is not lasting, to be sure not everlasting. Though some frosts
hold longer than others, yet none hold always ; summer will come : and usually
where Winter is fiercest, summer for a recompence is pleasantest. Our modern geo-
grapher,* having described the sharpness of Winter in Muscovia, concludes thus:
" Such is their Winter, &c. Neither is their summer less miraculous ; for the huge
seas of ice, which in a manner covered the whole surface of the country, are at first
* Heylin's Geography.
BOOK IV.] AFFLICTION COMPARED TO DARKNESS. 943
approach of the sun suddenly dissolved, the waters dried up, and the earth dressed in her
holy- day apparel; such, a mature growth of fruits, such flourishing of herbs, such, chirping
of birds, as if it were a perpetual spring." Even thus, after a cold Winter of Affliction,
shall the Church, or a particular soul be relieved by a sweet and comfortable summer of
prosperity.
INFERENCES.
I. This may help the godly to bear up under Afflictions and sufferings in this world.
What though they be pinching and troublesome whilst they last, yet they have a very
good effect. Like as frost mellows the earth, and after it the clods crumble easily ;
whereas if there was no Winter, no frost, they would be more stiff, and not fit for the
husbandman : so thy heart is hereby made mellow, and more meet and fit to receive the
good seed. Frost dries up the ill humours of the earth ; so do Afflictions those of the
soul, &c. The Winter frosts kill the weeds and worms which eat the roots, and hinder
the growth of herbs and corn ; so Afflictions tend to kill our lusts, those weeds and worms,
that breed and grow in our hearts always, hindering our fruitfulness in grace and true
godliness.
II. You know fire does well in Winter, to warm the blood, &c. So- the fire of the
Spirit will warm and heat thy soul in and under Afflictions and temptations ; get therefore
near it, and labour to experience its powerful operations. See the Word and Spirit com-
pared to Fire.
III. It may reprove such who are discontented under Afflictions ; they would not be in
such and such a troubled condition, &c. Alas ! soul, will a wise man be angry and of-
fended with the Winter ? Wouldst thou have all summer and no Winter ? all peace and
prosperity, and no adversity ! Consider how necessary Winter is.
AFFLICTION COMPAEED TO DARKNESS.
cc
Behold trouble and Darkness" &c., Isa. viii. 22.
And brought me into Darkness" &c., Lam. iii. 2.
" A day of Darkness," &c., Joel ii. 2.
DARKNESS is taken properly, or metaphorically.
1. Properly ; Darkness is nothing else but a privation of light ; it is no positive crea-
ture, it hath no cause in nature, but is the consequent of the sun's absence.
2. Metaphorically, or improperly; it signifies divers things: (1.) The state of nature,
or unregeneracy, or deep alienation from the life of God ; " Ye that were sometimes
Darkness," &c., Eph. v. 8, 11. (2.) Several sins wherein wicked men live. (3.) De-
sertion. (4.) The grave. (5.) Hell. (6.) Afflictions.
Note. Afflictions, calamities, and spiritual desertions, may be compared to Darkness.
PAR ALfcEL S .
I. Darkness is a judgment ; thick Darkness was one of the plagues of Egypt ; so some
calamities and severe Afflictions are brought upon a people or nation, as a just and dread-
ful judgment of God.
II. Natural Darkness is occasioned by the absence of the sun, and obscurity of the
other luminaries of heaven. So some Afflictions and calamities are occasioned by the ab-
sence of the light of God's word, and hiding of his face. When the Gospel is taken
away from a people, that people is presently involved in thick Darkness, which is a most
sore and fearful judgment.
III. Darkness is very uncomfortable, it is a dolesome thing to have no light. So to
be under some Afflictions, especially desertion^ is the most uncomfortable state in the world.
IV. Darkness causeth a man to lose his way, and wander about, and exposeth him
to many dangers. So spiritual Darkness causes a man to stumble. " Walk whilst thou
have the light, lest Darkness come upon you; for he that walketh in Darkness, knowetb
not whither he goeth," John xii. 35. " Give glory to the Lord your God, before he
cause your feet to stumble upon the dark mountains ; and whilst you look for light, he
turn it into the shadow of death," Jer. xiii. 16.
9.44 AFFLICTION COMPAEED^ TO DARKNESS; [BOOK- 'IV?
V. There are degress of Darkness ; Darkness, and thick Darkness, and the blackness-
of Darkness, &e. One degree of Darkness may attend the day ; a day may be dark, but
not like the Darkness of the night ; and some nights are darker than others, as experience'
shows. And hence we read of Darkness, and of the shadow of death ; " Though I walk"
through the valley of the shadow of death, 1 will fear no evil," &c. Psal. xxiii. 4; that
is, the greatest Darkness and evil that can befal a godly man. The shadow of a thing
in scripture, saith Mr. Caryl, denotes the power of a thing ; and to be under the shadow
of a thing, is to be under the power of it. To be under the shadow of the Almighty, is to
be under the power of the Almighty, &c. To be under the shadow of death, is to ! be; un-
der the power and reach: of it. Though I. may be so near death, that it may seem to;
others to be really death, and that it is impossible to escape: death, yet will I fear no
evil. Some Afflictions threaten death upon God's people, and upon his concerns and in-.
.terest in the world, and Christians may seem to be, under the influence of death: The,
influences of death, are those fears, and- doubtings, divisions, distractions, and vexations of
heart and mind, cries and confusions, which usually accompany or prepare the way for
death, " Let Darkness and the shadow of death stain it," &c., Job iii. 5 ; that is, such
Darkness as dwells with death, such Darkness as fills the house of death, the grave. Such
Darkness as this, Heman complained .of; "I am accounted with them that go down into
the pit, &c. ; free among the dead, like the slain that lie in the grave, whomthoure-
memberest no more, and they are cut off by thy hand. Thou hast laid me in the lowest
pit, in Darkness, in the deep. Thy wrath lieth hard upon me, and thou hast afflicted
me with all thy waves, Selah," Psal. Ixxxviii. 4 7. He seemed to be under the greatest
Darkness, so sorely deserted, that he saw no light, he sat in, the very shadow of death;,
viz., deadly darkness, thick Darkness, stifling Darkness, such as in deep pits and mines
under the earth, where vapours and noisome damps do many .times strike men with death-,
in the most deplorable state and condition imaginable. It is one thing to have some
Afflictions, and some doubtings of mind and spirit; another thing, to be in these
great deeps of Affliction and desertion.
VI. No natural Darkness is so thick and dismal, but God can make it worse ; he hath
power over the Darkness, as well as over the light ; " I form the light, and create Dark-
ness ; I make peace, and create evil. I the Lord do all this," Isa. xlv. 7. So no Afflic-
tion or sorrow is so grievous, but God can make it much greater. Though we may be in
Darkness, nay, in night Darkness, yet this Darkness may increase more and more, to a
perfect night of Darkness. " I will punish you yet seven times more for your sins."
VII. Darkness is more grievous to such as have enjoyed much light, than to a man
that was born blind ; for one that hath had Ms perfect eye-sight, and ^ hath known 'how
sweet a thing light is, how sad and lamentable is it for him to lose his sight, or to dwell
in Darkness ! So it is more grievous to a Christian, who hath lived in a land of light,
and hath long enjoyed the sweet favour and light of God's countenance, to be deprived of
all spiritual light and comfort, than it is to a person, who never knew how sweet divine
light, communion with God, and the blessings of the Gospel are.
VIII. Let Darkness be never so great, yet God can soon expel it, and bring forth light
in the room of it. So it is easy with God to turn our night of sorrow and Affliction, into
light, joy, and a good day.
IX. Darkness is many times mixed with light, so that it is hard to say which is. most,
the light or the Darkness. So sometimes it is with a people, or particular soul. " But
it shall be one day, which shall be known to the Lord, not day, nor night. But it shall
come to pass that at evening time it shall be light," Zech. xiv. 7. It shall be dark ; but
at even-time, that is, when thicker Darkness is looked for, and suddenly, expected, instead
of that, there shall be light. God grant it may be thus with his poor Church in England.
INFERENCES.
I. Bless God for light. what a sad thing it is to be in Darkness, either to be de-
prived of the happy fruition of the light of God's countenance, or of the light of God's
word and ordinances !
II. Work whilst you have light, lest Darkness come upon you. Is not England
threatened at this time with a night of Popish Darkness.
BOOK IV.] AFFLICTION COMPARED TO A STORM OR TEMPEST. 945
III. But however, there is comfort to the godly : though their day may be clouded,
and darkness may invade them, yet it will be light again. " Light is sown for the righte-
ous, and gladness for the upright in heart," Psal. xcvii. 11. Light is like seed hid under
the clods, but it shall sprout, and spring up gloriously in a little time.
1. It is sown in the purposes and decrees of God: He hath purposed and decreed to
give light to the righteous, and joy and gladness to the upright in heart.
2. It is sown in the glorious attributes of God.
3. It is sown in the faithful promises of God.
4. It is sown in the faith and prayers of the people of God. There is a plentiful stock
of seed sown in this respect, and it shall in due time spring up ; the prayers of the saint's
fallen asleep, are not lost.
5. Light, and a good day, is sown in all the sufferings of the saints ; if we suffer with
him, we shall also reign with him.
6. Light and gladness is sown as it were hi the horrid wickedness of the ungodly. "Was
not light and gladness sown for the Israelites, in the sins of the Amorites ? (1.) In the
sin of self-confidence the seed may be said to be already sown, " Behold I sit a Queen,
and shall see no sorrow," Rev. xviii. 7. (2.) In the sin of blasphemy. (3.) In their
treachery and deceit. (4.) In their bloody cruelty.
AFFLICTION COMPAEED TO A STORM OR TEMPEST-
*' As fire b&rneth the wood, and as flame setteth the mountains on fire ; so persecute them
with thy tempest, and make them afraid with thy Storm" Psal. Ixxxiii. 14, 15.
" The east- wind carrieih him away, and he departeth ; and a Storm hurleth him out of his
fla.ce" Job xxvii. 21.
*' A Covert from the Storm" Isa. iv. 6.
fl When the blast of the terrible ones is as a Storm against the wall" Isa. xxv. 4.
"And the winds btew, and 'beat upon that house, and it fell, and great teas the fall of it"
Matt. vii. 27.
BY Storms and Tempests are meant two things : 1. The terrible wrath and vengeance
of God against the wicked. 2. The fierce wrath of the ungodly against the
righteous.
Note. Wrath, whether it respects the wrath of God or man, is compared to a Storm,
or terrible Tempe-st.
We shall speak of this metaphor, Storm and Tempest, principally in reference to the
.wrath and judgment of God.
PARALLELS.
I. A Storm or Tempest sometimes is looked for and expected, by certain signs which
some observe, a considerable while before it comes; by the gathering of the
clouds, they see a storm threatened : So the wrath and displeasure of God against a
people, or nation, is by some observing men expected and looked for before it comes.
There are certain signs, which are like the gathering of the clouds. (1.) When sin.
grievously abounds. {2.) When the hand of God hath been lifted up, and yet sin-
ners are not humbled. (3.) When many faithful and eminent servants of God are
taken away by death. (4.) When there are strange and wonderful signs or prodigies
seen in the heavens, or upon the earth, or waters, &c. (5.) When the people of God
generally, as one man, do look for it ; for God usually goes first upon the hearts of his
own people in this respect. (6.) When former afflictions do not bumble, nor work
reformation in professors, and others.
II. A Storm comes now and then very suddenly, before men are aware : So doth
the Storm of God's wrath come oftentimes very suddenly upon a sinful nation and people.
It may be the plague this night breaks forth, or a fire, or a war, which men dreamed not
of: " When they cry peace and safety, sudden destruction," &c. 1 Thess. v. 3. I only
allude to that text.
III. A Storm is sometimes very tempestuous, mixed with thunder, lightning, and
great hail, so that it is very terrible, causing horror, and amazement in most men
women: so the wrath of God sometimes breaks forth upon a people in a most
6 E
946 AFFLICTION COMPARED TO A FLOOD. [BOOK IV.
sore and dismal sort, so that the mountains, the great ones of the earth, quake at him and
all are afraid of his judgments, and cry out to the rocks and hills to cover them : " The
Lord thundered with a great thunder on that day upon the Philistines and discomfited
them," &c. 1 Sam. vii. 10, The Lord also .thundered 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 lightning, and discomfited them, Psal. xviii. 13, 14.
IV. A Storm and cruel Tempest is irresistible ; man cannot withstand it when it comes:
so the wrath and judgments of God, when they come in fury upon a people, there is no re-
sisting of them : "Who can stand before his indignation."
V. A dreadful Storm many times ifiakes sad desolation, blowing down houses, and tear-,
ing up trees by the roots : so the wrath of God many times makes great desolation : it
sweeps away thousands, and ten thousands, leaving towns and cities almost without in-
habitants : " Come, see what desolation the Lord hath made in the earth."
YI. God sometimes suffers the devil to raise the wind, who thereby does great mischief,
as in Job's case, Job i. 19. So the Devil, and his instruments, are many times suffered: to,
raise a great Storm of persecution upon the Lord's people.
AFFLICTION COMPAKED TO A FLOOD.
" The Lord sitteth upon the Flood," &c. Psal. xxix. 10.
" All thy Floods and waves are gone over me" &c., Psal. xlii. 7.
" For the enemy shall come in like a Flood, &c., lix. 19.
" The Floods have lifted up their heads, O Lord," &c., Psal. xciii. 3.
" And the Floods came" &c., Matt. vii. 27. '
BY Floods some understand ungodly men ; others, afflictions ; and those principally which
wicked men bring upon the saints. Thus Ainsworth, and divers others expound it.
Afflictions and troubles, saith Caryl on Job xxviii. 20, are often compared to waters in the
Scriptures, &c.
PARALLELS.
I. A Flood is the gathering together of many waters ; so the ungodly oft-times gather
themselves together against the righteous ; " For lo, thine enemies make a tumult ; and
they that hate thee, have lifted up the head. The tabernacles of Edom, and the Ishmael-
ites ; of Moab and the Hagarenes, Gebal, and Ammon, and Amalek, the Philistines, with
the inhabitants of Tyre," &c. Psal. Ixxxiii. 2, 6, 7. And as many enemies combine toge-
ther against the saints; so oftentimes many afflictions of divers kinds do beset them-:
" Many are the afflictions of the righteous."
II. A Flood, or many waters meeting together, roar, and make a great noise : so the
wicked, combining together against the interest of Christ, roar, as it were, in belching out
cruel threatenings against the saints. Thus. Pharaoh and the Egyptians made a great
noise, as if they would in a moment have swallowed up poor Israel. " The enemy said,
I will pursue, I will overtake, I will divide the spoil : my lust shall be satisfied upon them ;
I will draw my sword, my hand shall destroy them," Exod. xv. 9.
III. A Flood comes many times suddenly : so do afflictions and troubles come upon
God's people.
IV. A Flood many times rises very high, overflowing all banks and bounds : so the
ungodly rise high in rage and malice against the saints, breaking down all bounds of law
and justice, and banks of humanity, making fearful incursions upon the just rights and
privileges of God's people, both civil and ecclesiastical.
V. Floods come violently, there is no stopping them : so afflictions come in like manner
oftentimes upon the saints; there is no escaping or stopping the dismal providence of
God.
VI. Floods of water come successively, one wave following another : so do trou-
bles and afflictions frequently upon a believer ; like Job's messengers, one at the heels
of another.
VII. Floods many times drive down trees and houses, &c. So afflictions and grievous
calamities drive down, and carry away the house and hope of a foolish builder, or unsound
professor, Matt. vii. 29.
BOOK IV.] AFFLICTION COMPARED TO HEAT. 94.7
INFEBENCES.
I. WHAT a mercy is it God's people have not been drowned in these Floods, long be-
fore this time ! it is the Lord only that hath set up a standard against them. As the
waters have risen higher and higher, so he hath graciously raised the banks of his divine
Providence, and thereby prevented the danger.
II. Let not God's people be afraid, for the Lord sits upon the Floods, &c.
1. He sits .upon the Floods as an observer, his eye is upon the wicked, he sees what they
are doing in secret, their counsels are not hid from him.
2. The Lord sits upon the Floods, to direct and order their course ; Afflictions are ordered
by him, both in respect of kind and duration.
3. The Lord sits upon the Floods as a restrainer ; He can assuage these mighty waters
at his pleasure : " Surely the wrath of man shall praise thee, and the remainder of wrath
shalt thou restrain."
4. The Lord sits upon the Floods, as a preserver ; he it is that keeps his saints from,
drowning: "When thou passest through the waters, I will be with thee," &c., Isa. xliii. 2.
5. The Lord sits upon the Floods as a glorious Deliverer : " Many are the Afflictions
of the righteous, but the Lord delivereth him out of them all."
AFFLICTION COMPARED TO HEAT.
" Where thou makest thy flock to rest at noon" Cant i, 7.
" A shadow from the Heat" &c., Isa. xxv. 4.
" And when the sum was up, they were scorched" Matt. xiii. 6.
THE Afflictions and sorrows of the godly are set forth by extremes, by extreme cold, frosts, &c.,
and then again by extreme Heat : both are grievous to be borne and endured. Their effects
are such, that they aptly illustrate the miseries of the Lord's people in this world . By the Heat,
or hot and scorching beams of the sun, in Matt. xiii. 6, our Saviour himself showeth, is meant
persecution, verse 21.
PARALLEL S.
I. NATURAL Heat is from heaven, it is occasioned by the scorching beams of the sun,
the earth naturally being cold : " So Afflictions come not out of the dust, neither doth
trouble spring out of the ground," &c., Job v. 6, 7. Though the meritorious cause of all
our sufferings is our sin, and so materially they are from ourselves ; yet the Lord is the
efficient cause of them : is there any evil in the city and I have not done it ?
II. Great Heat, or the continual scorching beams of the sun, are grievous to be borne : so
sore Afflictions, and fiery trials, are grievous to God's people, I mean their fleshly part : " No
Affliction for the present seems joyous, but grievous," &c., Heb. xii. 11.
III. In a time of great Heat, or in the hottest time of the day, in very hot countries, great
labour is unpleasant, and very hard to be undergone : so it is hard to labour and bear heavy
burdens in God's vineyard, viz., to stand up for, and maintain the truth, in a time of hot per-
secution, as many faithful servants of God found by experience in the Marian days, &c.
IV. Great Heat, or the continual scorching beams of the sun, quickly fade, consume,
and spoil the beauty of the body: so cruel sufferings and persecutions spoil the outward
beauty of the Church, making her look very black and deformed in the eyes of the world,
which made the spouse to cry out, " I am black," &c., which she attributed to the vehe-
ment and scorching sun-beams of persecution : " The sun hath looked upon me," Cant. i. 5,
6. And as persecution seems to mar the external beauty of the Church and people of God,
rendering them the most miserable people in the world to a carnal eye : so likewise other
Afflictions have the like effect upon the body: "My skin," saith Job, " is black upon me,
and my bones are burnt with Heat," Job xxx. 30. The skin, and external beauty cannot
hold its own against the ill effects of a disease, especially if lasting : " When thou with re-
bukes dost correct a man for his iniquity, thou raakest his beauty to consume away like a
moth," &c., Psal. xxxix. 11.
V. The scorching Pleat of the sun is but for a short time, in the heat of the day ; so
the persecution lasts but for a short time: " Our Afflictions which are but for a moment,"
&c. " Sorrow may continue for a night, but joy shall be in the morning," &c.
6 B 2
948 AFFLICTION COMPARKD TO WORMWOOD. [BOOK IV.-
VI. In the time of Heat, and hot scoichings of the sun, men use to betake themselves
to some shadowy places for refreshment : so in the clay of Affliction, and hot persecution,
the Church of .God, and each sincere Christian, hath a shadowy place to retire unto; God
affords sweet refreshment to his suffering saints.
VII. In a time of great Heat, the fruits of the earth, and many green things are dried
up, and withered away, and a famine many times follows : so by the means of a hot and
cruel persecution, many Christians, who seemed zealous for God, and to have much green-
ness upon them, in a day of liberty and prosperity, are dried up, like the fruitless fig-tree,
and wither away ; and also sometimes a famine of the word follows.
VIII. In a time of great Heat and drought, those trees that are planted by the water-
courses flourish sweetly notwithstanding: so all faithful and sincere Christians, in the
hottest time of persecution, shall flourish, and not cease from yielding fruit: "Blessed is
the man that trusteth in the Lord. For he shall be as a tree planted by the water-side,
and that spreadeth out her roots by the river, and shall not see when Heat cometh ; but
her leaf shall be green, and she shall not be careful in the year of drought, neither cease
from yielding fruit," Jer. xvii. 18.
AFFLICTION COMPARED TO WORMWOOD.
" Remembering mine Afflictions, and my misery, the Wormwood, and the gall," Lam. iii. 19.
WORMWOOD properly is an herb well known amongst us, upon the account of its exceeding
bitterness ; hence a common proverb rises, "It is as bitter as gall or Wormwood," &c.
PARALLEL S.
1. WORMWOOD and gall, and other bitter things, are physical, veiy good in divers dis-
tempers : so afflictions are good spiritual physic ; the diseased soul receives much profit by
them, many ways. 1. .They purge out 'the corrupt and noxious humours of the soul. 2.
They tend to abate and pull down the tympany of pride. 3. They are good against spi-
ritual deadness. 4. They are against spiritual barrenness; nothing, when sanctified,
makes a soul more fruitful. 5. They kill worms, as Wormwood naturally doth, princi-
pally the Worm of an accusing conscience, that breeds out of the corruption to the heart
and life, &c. .
II. Wormwood, gall, or aloes, are not commonly given alone, but are mixed with other
ingredients, otherwise it is hard to take them down : so God rnixeth mercy with Affliction ;
in the midst of judgment, he remembers mercy towards his own people. Babylon shall
have nothing but gall and Wormwood, it shall be without any composition of mercy and
pity ; hence said to be a cup without mixture, &c.
III. Wormwood and gall are exceeding bitter, and make such things bitter as are given
with them, though sweet in their own nature : so Afflictions, especially some sorts of Afflic-
tions, are very bitter and irksome to the flesh ; they also make bitter all our earthly sweets.
Quest. Perhaps some may say, when are Afflictions so exceeding bitter ? &c.
Answ. 1. When God strikes us in our best and dearest earthly enjoyments ; when he
takes away an only son, a husband, a wife ; or by a fire, or otherwise, takes away all our
earthly substance, stripping us quite naked of everything : then Afflictions may be said to
be bitter, like gall or Wormwood.
2. When God brings upon us one Affliction after another : to day thy cattle are taken
away, and then presently upon it thy children, by a severe judgment ; and after all, thou
art struck with a sore and dismal Affliction in thine own body. Thus it was with Job.
When God deals thus with a man or woman, Afflictions may be said to be bitter. But then
again,
3. When God strips a people, or particular person, not only of all their outward
mercies, or earthly good things, but also of all their spiritual good things too, such things
as are dearer to them than their lives ; then Afflictions may be said to be bitter.
Should God at once bring so severe a stroke upon us, as to deprive us of all our civil
rights and privileges, suffering an enemy to break in upon us, who would not
BOOK IV.] AFFLICTION COMPARED TO WOEMWOOD. 949
owe good and wholesome laws, by which every man's property is secured to him : and not
only so, but deprive us of the Gospel, and blessed ordinances therefore, and drive our
ministers into corners, or burn them to ashes at Smithfield, and set up Popery, and tyran-
nize it over our consciences : this Affliction would be bitter, like Wormwood and gall;
Which God in mercy prevent.
4. When Afflictions are very heavy and sore upon us, and we cannot find out the cause
and ground why God contends with us, then they may be said to be very bitter. It
was this which made holy Job so much distressed in his Spirit. " Show me wherefore
thou contendest with me," Job x. 2. He did not doubt of the justice and righteousness
of God in them, but as suspecting some evil in himself, as yet unseen, or not discovered
to him.
5. When God afflicts his people, or a gracious soul, very sorely for sin, for this or
that sin, which they know they are, or have been guilty of. this goes to their hearts,
to think that they should provoke their heavenly a^nd dear Father against them, to chastise
them so severely.
6. When we are under great Afflictions, and God hides his face, or withdraws him-
self from us, then Afflictions are bitter : this is to be outwardly afflicted and inwardly too.
7. When Afflictions are lasting, or of long continuance, then they are very bitter.
A small burden or weight, borne long, will weary a strong man ; but if it be very heavy,
and abiding, it is much more grievous.
8. When God afflicts a man in indignation, when he lets fly his tormenting arrows
against him, from the fierceness of his incensed wrath, forcing him to drink off his cup
without mixture, it being all bitter, and no sweet. Thus God deals sometimes in a way
of judgment with wicked men, though never so with his- own people, and to such, Afflic-
tions are bitter indeed.
INFERENCES.
1. From hence we may perceive what an evil sin is, that God will not spare his own
children, when they offend him. Sin is a bitter thing, as appears by the effects of it;
Afflictions are many times the fruits and effects of sin.
II. It shows us also, that there is a great difference betwixt the Afflictions and miseries
of the godly and the wicked.
Quest. But some may say, how may a Christian comfort himself, or get support under,
sore and bitter Afflictions ?
Answ. 1. Consider, that all your Afflictions, though never so bitter, are less than your
sins deserve : " He hath not dealt with us after our sins, nor rewarded us according to
our iniquities."
2. Consider, that though God chastise a godly man very sorely, yet it is not in a way
of wrath, to destroy him, but contrariwise, for his great good and advantage.
3. Consider, there is not one dram of gall in the bitterest cup thou dost partake of, but
what God, the most wise Physician, put into it ; and if less gall would do, thy portion
should not be so bitter. All our Afflictions are proportioned to us by the Almighty, both
for -kind and quantity.
4. Consider, thy Afflictions are not so bitter as the Afflictions of many of God's chil-
dren were, of whom we read, who were far more worthy and deserving than thee or I
are : what are thy Afflictions compared with holy Job ?
5. Consider the bitter portion Jesus Christ drank up for thy sake : he never offended,
and yet suffered, and his sufferings were intolerable ; no mortal is able to express the
nature of his grief and sorrow. Shall Christ suffer willingly for us, who sinned not ? and
shall we be troubled at the bitterness of our sufferings, who are so grievously defiled with
iniquity, and many times suffer for our sins ?
6. Consider, that all the bitter a godly man meets with, or ever shall, will be in this
world. As wicked men have their bitter here, and shall have nothing but bitter hereafter :
so godly men have all their bitter here, and shall have nothing but sweet hereafter.
7. Consider, how gracious God is to his own children, in intermixing all their bitter
with sweet. It is not like the bitter some wicked men have in this world : " Hath he
smitten him, as he smote those that smote him ? Or is he slain, according to the slaughter
of them that are slain by him ?" Isa. xxvii. 7.
8. Consider, all the bitter thou meetest with in this life, will be turned into sweet,
" Ye shall be sorrowful, but your sorrow shall be turned into joy," John xvi. 20.
950 AFFLICTION GOD J S ARROWS. [BOOK IV.
AFFLICTION GOD'S ARROWS.
" For the Arrows of the Almighty are within me" &c.. Job vi. 4.
" He hath caused the Arrows of his quiver to enter into my reins" Lam. iii. 13.
AN Arrow is a deadly engine, so called in the Hebrew, from its effect, cutting or wound-
ing : taken properly, it is an instrument out of a bow of wood or iron, either for sport or
fight ; but figuratively, it signifies divers things in the holy scripture.
1. The word of God: " Thine Arrows are sharp in the heart of the king's enemies,
whereby the people fall under thee," Psal. xlv. 5, that is, thy words are sharp and piercing.
2. Bitter and reproachful words : " They bend their bows to shoot their Arrows, even
bitter words," Psal. Ixiv. 3, and cxx. 4.
4. Any evil or mischievous purpose which a man intends or aims to hurt his brother ;
" When he bendeth his bow to shoot his Arrows, let them be as cut in pieces," Psal. Iviii. 7.
4. Any kind of affliction or punishment : " And the Lord shall be seen over them, and
his Arrows shall go forth as lightning," &c., Zech. ix. 14.
P AR ALLEL S .
I. Arrows are shot out of a bow by some man ; some arm must bend the bow, and
shoot the Arrow, or the Arrow moves not : so all Afflictions come from God, who is the
efficient cause of them ; hence called the " Arrows of the Almighty."
II. Arrows fly swift, and wound suddenly ; so Afflictions come very speedily oftentimes-
.with a glance, as an Arrow, quick as a thought.
III. Arrows come expectedly oftentimes, and wound a man : so afflictions come many
times upon a person or people unexpectedly : " When they cry peace and safety, then sud-
den destruction comes upon them."
IV. An archer hath commonly many Arrows ; his quiver is full of them : so God hath
many judgments : we read of his- quiver too ; he can send one Arrow after another.
1. He hath the pestilence ; this is one of his arrows : " Thou shalt not be afraid for the
terror by night, nor for the Arrow that flieth by day, nor for the pestilence that walketh
; in darkness," &c., Psal. xci. 5.
2. He hath famine ; this is another of his Arrows : " When I shall send upon them the
Arrow of famine," &c., Ezek. v. 16.
3. He hath the sword ; this is another Arrow of the Almighty, and this Arrow God
shot at Job ; he brought upon him the Sabeans, who slew ' his servants with the edge
of the sword, Job i. 15.
4. He hath thunder-bolts and hail-stones, which are also some of the Arrows of his
quiver ; and these are in readiness against the day of battle.
5. The withdrawings of God from a soul or people, are also part of the Arrows of his
quiver, and these go deepest of all, they go to the very heart : " For thine Arrows stick
fast in me," saith David, Psal. xxxviii. 2.
V. Arrows fly secretly, and make no noise ; they are felt before they are seen : so
many afflictions fly silently upon a man, stealing upon him, and wounding him unobserved
and unseen.
VI. Arrows are sharp things, and made sometimes more sharp than ordinary, as the
archer sees cause : so afflictions are very sharp and bitter things, and sometimes God
makes them sharper than at another time. " I will make mine Arrows drunk .with blood,"
Deut. xxxii. 42. Arrows are instruments drawing blood, and some rebukes and judg-
ments of God are like unto them. " The Arrows of the Almighty are within me, the poison
whereof drinketh up my spirit," Job vi. 4. " Job seems to allude to the custom of those
cruel men, who, when they pursued the enemies with deadly hatred, and would
.wound them incurably, used to dip the heads of the Arrows, the tops of their spears,
and the point of their swords, &c., in poison, that so every wound might be death.
The poison of such Arrows, &c., drinks up the spirit, and corrupts the blood." Job com-
pares the Arrows God shot at him, not to be ordinary Arrows, which kill only by piercing,
but to poisoned Arrows, which kill by infecting. Afflictions, like Arrows, put a man to
great pain. When a man hath terror without, and terror within, terror coming from the
.wrath of man, and terror coming from the wrath of God; his potion is bitter. Such
Arrows are sharp and tormenting.
METAPHORS, ALLEGORIES, SIMILES,
TYPES, ETC.,
CONCERNING
THE WORLD, THE LIFE OF MAN,
AND THE
FOUH LAST THINGS,
THE WORLD COMPARED TO A WILDERNESS.
" Who is this that cometh out of the Wilderness, leaning upon her beloved ?" &c. Cant. iii.
6, and viii. 5.
Wilderness, inn tohu. A Wilderness is properly a wild place, a place without shape or
order. Moses hath this word, Gen. i. 1, to express the chaos, " The earth was without
form and void."
1. Metaphorically, it is taken sometimes for affliction, Hos. ii. 14, Bev. xii.
2. For this World, and so understood generally hy expositors in this and other places,
i. e. for the present state, ways, worships, and pollution of the World, &c.
PARALLEL S.
I. A Wilderness is commonly a waste, wild, and barren place, some of which are of a
vast bigness ; this World is of a vast bigness, and very barren of grace and holiness.
II. A wilderness abounds with briars and thorns ; so doth the World with wicked and
ungodly men, who are compared to thorns and briars.
III. In a Wilderness are many wild and devouring beasts, so that it is dangerous to
dwell in it, or pass through it ; so this World abounds with cruel and unmerciful men,
who are called wolves, lions, bears, dogs, dragons, &c., by which means God's people are
always exposed to great trouble and danger, whilst they remain therein.
IV. In a Widerness a man may soon lose his way, and wander up and down ; so whilst
men abide in this World, they are subject to go astray, and wander from the path of
peace and righteousness, and therefore have great need of a guide.
V. In a Wilderness commonly grow trees of divers sorts, some good and some evil ; so
in the World are men good and bad, righteous and wicked.
VI. In a howling Wilderness a wall of fire is exceeding necessary to preserve from
wild and ravenous beasts ; God upon this account is said to be a wall of fire to his people,
whilst they remain in this World, among the sons of Belial, Zech. ii. 5.
VII. In a Wilderness there is no tilling, sowing, nor planting ; so in the common field
of this World there grows little or nothing, but what the carnal and natural hearts of sin-
ners bring forth.
VIII. A Wilderness is a solitary and dolesome place ; so is this World to a godly man.
' ' THE WORLD COMPARED TO A FIELD.
The Field is the World," Matt. xiii. 38.
PARALLEL S.
I. THE Field was a broad place ; so is the World.
II. In a Field grows wheat and tares, good and evil seed ; so in this World there are
052 THE LIFE OF MAN COMPARED TO A SWlFT POST. [BOOK IV.
good and evil men, saints and sinners, which God would have grow together, like the wheat
and tares, until the harvest.
III. What is set or sowed, or comes up naturally in a field, ripens for harvest : so the
godly and the ungodly, whilst they remain in the common field of this World, ripen for
the spiritual harvest.
IV. In a Field, flowers, and other precious things, oft-times receive much detriment
from enemies, evil beasts, and many other ways : so the godly, whilst they remain in this
World, receive great hurt from Satan, wicked men, and from the corruptions and evils of
their own hearts.
V. Part of a Field an husbandman separates sometimes from the rest, to make a garden,
orchard, or vineyard of : so God, the good Husbandman, hath taken a little part or parcel
of the sons of men from the rest, to be a peculiar people to himself.
THE END OF THE WOULD COMPAEED TO HARVEST.
' The Harvest is the end of the World," Matt. xiii. 39.
I. When the Harvest is ripe, it is cut down ; the husbandman sends reapers into the
field : so when all the elect are ripe for heaven, and wickedness is grown to full maturity,
so that ungodly ones are all ripe for hell, the end of the world will come, and then God
will send reapers into the Field, which are the holy Angels ; and they will put down, and
gather out of tne Field, all things that offend, and them that do iniquity.
II. At the harvest, the reapers divide between the good and evil grain ; they bind up
the wheat by itself, and the tares by themselves, &c. So shall those spiritual reapers do,
they shall gather all the elect, like wheat, into God's garner, and bind up the tares into
bundles to be burned.
III. The husbandman waits with much patience for the harvest ; so God Almighty
patiently waits, bearing and forbearing with wicked men, until the end of the world.
DISP ABIT Y.
When harvest is all housed, the husbandman presently tills and prepares his ground again,
designing to sow more seed ; but when this harvest is all come home, and housed, God,
the good Husbandman, will not till, plow, or sow the Field of the World any more ; no
more Gospel to be preached, nor graces or gifts to be distributed, when this harvest is end-
ed.
THE LIFE OF MAN COMPARED TO A SWIFT POST.
" Now my days are swifter than a Post" &c. Job ix. 25.
PABALLELS.
I. A Post rides swiftly, he makes haste ; so the life of man, or time of a man's life
swiftly passes away.
II. A Post ought to make no stay ; so the days of man's Life stay not ; the hour-glass
of time runs continually, and never stands still.
A Post, says Mr. Caryl, is an excellent emblem of time. There are many con-
siderations in Post-riding, which, shows how exceeding speedy time must be, to which
it is here compared. " 1. A Post rides upon fleet or speedy horses. 2. He rides his
horses upon their speed. A man may have speedy horses, and go softly ; but a Post
spurs on. 3. A Post has change of horses at every stage ; so that he may keep
upon the speed. 4. He hath horses standing ready for change ; they are not to
fetch out of the Field, or to be made ready, when he comes to his stage ; it is
but leaping into the saddle, and away. 5. He that rides Poot makes no long meals,
much less feasts ; he takes a bit, and is gone. 6. He lies not long in bed, he scarce
goes to bed till he comes to his way's end. 7. A Post has extraordinary pay
for his service, and that to cause him to make the more speed. 8. Sometimes h
BOOK IV.] THE LIFE OF MAN COMPARED TO AN EAGLE. 953
rides upon pain of death, with a halter about his neck ; no Man will loiter when his Life
lies on it. 9. All give way to him that rides Post ; he must not be hindered. 10. He
stays not to salute, much less, like other travellers, to gaze and . view the country,
towns, buildings, gardens, by or through which he passeth."
All these things laid together, evince, that a Post makes great speed ; yet saith Job, ix.
25, " My days are swifter than a' Post." A Post may by one means or another be stayed ;
but the days of Man's Life s.tay not. The Post may stay whilst, he changes horses, <&c.,
but the chariot of time, viz., the sun, stayeth not to change horses. The sun is the mea-
sure of time, and that makes no stop, hath no stage, or baiting-place.
THE LIFE OF MAN COMPARED TO A SWIFT SHIP.
" They ire passed away a^the swift Ships, or, as the Ships of Ebeth" Job ix. 26.
I. SOME understand by Ebeth, the name of a river in the eastern part of the
world, about Arabia, near, the place where Job lived, that runs very swiftly, which adds
to the swift motion of a Ship that sails on it. A Ship in a dead water having the
wind blowing rightly and briskly, runs apace ; but if it hath a swift stream besides, it runs
the faster. .
II. Others take the word, not as a proper name, but as signifying desire, from abab, to
desire with earnestness : and then the sense is thus rendered, " My days are passed away
as a ship of desire." That is, a Ship, which being laden with rich commodities, the master
and pilot desire earnestly to bring her speedily to her port, that so they may put off their
commodities, and make sale of such rich lading.
III. The Chaldee, and others, give a further note upon it, deriving the word abab from
ebib, which signifies a stalk growing up early from the earth, and bringing forth the first
ripe fruit of any kind: and so it is put for an early ripe summer-fruit, as plums, apples,
cherries, &c., and then the sense is, " My days are like a Ship, which carrieth early
fruit :" so the vulgar, " like a Ship carrying apples."
3V. There is another sense given by those who derive the word from a root, which sig-
nifies to hate and oppose, or to be an adversary ; and. then it is thus rendered, " My days
pass away as a pirate's Ship, 01 as a Ship that goes to take a prey, or as a Ship that goes
out to take prizes upon the sea." Now, such Ships are the swiftest of all others, being
prepared on purpose to make way, and overtake other Ships ; their lading is not burthen,
but ballast, that they may be swift of sail ; so saith Job, my days pass away like a Ship ;
not like some great merchant-ship, deeply laden, which can make no great speed in the
sea ; but as a Ship of piracy, that hath nothing in her, but weapons, artillery, and ammu-
nition, to oppose those they meet with, which sail with every wind ; such as are your
nimble frigates, fly -boats, and ketches, which sail with every wind: or gallies, which pass
without wind, carried with the strength of arms and oars ; all being vessels used to run
in upon, and surprize a booty. This also is a good interpretation ; and so Mr. Broughton
translates it, " My days do fly away as the pirate's Ship," &c. All show, the Life of Man
swiftly passeth away.
THE LIFE OF MAN COMPARED TO AN EAGLE.
" As an Eagle hastens th to her prey" Job ix. 26.
AN Eagle is a very swift creature, but when she hasteneth to her prey she makes tht
greatest speed. The Life of Man is not compared to an Eagle in an ordinary flight, but
as an Eagle that hasteneth to her prey, when hunger adds swiftness to her wings ; thus
with swiftness our days pass away.
6 F
954 THE LIFE OF MAN COMPARED TO A CLOUD^ [BOOK IV.
THE LIFE OF MAN COMPARED TO A WEAVER'S
SHUTTLE.
" My days are swifter than a Weaver's Shuttle? &c., Job vii. 6.
I. A Weaver's Shuttle is an instrument of a very swift motion ; and the word, sbn, which
is rendered swifter, signifies that which is fitted for the swiftest motion.
II. When the Weaver hath finished his webj he cuts off the thread : so when a man
hath run out the length of his days appointed by the Almighty, his Life is cut off, &c.
THE LIFE OF MAN COMPARED TO WIND.
" My Life is Wind? Job vii. 7.
P A B A L I. B L S . &
I. THE Wind passeth away speedily : so doth the Life of Man.
II. The Wind passeth irresistibly, you cannot stop the Wind : so no Man, be he never
so strong, can hinder the speedy motion of his days.
III. The Wind when it is past, returns no more ; as you cannot stop the wind, or
change its course ; so all the power in the world is not able to recall or direct Man's Life ;
which way the Wind goes, it will go ; and so soon as it comes, it is 'gone : so when a
Man's days are gone, there is no recalling of them again : our days pass, and shall not
return, by any law or constitution of nature, or by any efficacy of natural causes. " He
remembered that they were but flesh, Wind that passeth away," Psal. Ixxviii. 39.
THE LIFE OF MAN COMPARED TO A CLOUD.
" As the Cloud is consumed and vanisheth away : so he goeth down to the grave, shall
come up no more, he shall return no more to his house," &c., Job vii. 9.
PABALLELS.
I. As the Cloud, such a Cloud as you see hanging in the air, is consumed, or gradually
spent: so the days, or Life of Man, by little and little is consumed.
II. A Cloud comes to its height, and then is quickly dispersed, and vanisheth : so Man
soon comes to his full strength, and presently is gone.
III. A Cloud is like a bottle full of rain, or sponges full of water ; God crushes these
sponges, or unstops these b ottles, and they are emptied ; and in emptying vanish away,
and return no more: so Man being emptied of Life, vanisheth away, and returns not
again.
Objec. But why then doth Job say, that the Clouds return after their rain ? Eccles.
xii. 2. How then doth Job say, that^the Cloud vanisheth, so Man goeth to the grave, and
returneth no more ?
Answ. Solomon in that place of Ecclesiastes gives a description of old age, and the sad
condition of Man in it; he calleth it the evil day, and wishes men would consider their
latter end, before those evil days overtake them: " Before the light of the sun, moon, and
stars be darkened, and the Clouds return after the rain." In old age the Clouds return
after the rain thus ; as in some very wet time, when we think it hath rained so much, as
might have spent and quite exhausted the Clouds, and drawn those bottles dry, yet you
shall see them, return again, it will rain day after day as fast as ever : so in old age, when
rheums distil so freely, that you would think an old Man had emptied himself of all, yet
the Clouds will return again, and floods of watery humours overflow. Thus the Clouds
of old age return, and in this sense the Clouds of the air return, after they are consumed
and spent into rain.
But how doth a Cloud return ? not the same Cloud numerically, that Cloud which
was dissolved d^th not return ; the same sun goes down and vanisheth out of our sight
BOOK IT.] THE LIFE OF MAN COMPARED TO A SHADOW. 955
in the evening, and returneth in the morning, the same individual and numerical sun. But
that numerical Cloud which vanished, comes not again. Thus Man vanisheth and re-
turns as the Clouds return after the rain ; that is, after one generation of Men are dead,
they return again in their children ; another generation springs up, but there is no other
returning to Life till the resurrection ; they that die shall not live again here ; they shall
not return to their house ; their place shall knov them no more.
THE LIFE OF MAN COMPARED TO A FLOWER.
" He cometh up like a ^Flower, and is cut down'' &c., Job xiv. 2.
MAN is compared to a fading Flower. There are many rarities and excellences in a
Flower. 1. Sweetness, to please our smell. 2. Beauty and variety of colour to affect
the eye. 3. Softness, affecting the touch, &c. But Job speaks not a word of any of
these properties, he speaks not of a flourishing but withering Flower ; not of its spring-
ing up, but of its cutting down, or of its springing up, only in relation to cutting down.
PARALLEL S.
I.. A Flower comes up in the spring, and seems very beautiful, but its standing is very
short, as you may observe in the cowslip and divers other Flowers. So Man comes up,
but his abiding here is short ; Ms standing is so small, that it is not so much as men-
tioned. We are born to die, and we die as soon as we are born ; i. e. we are in a dying
state.
II. A Flower is oft-times cut down or cropped off in its budding. So is Man ; he
comes up like a Flower, and is cut down ; he is cut down by death ; death is the scythe
which cuts down this Flower.
1. Natural death. (1.) By sickness. (2.) By age.
2. Violent death. (1.) Casual, when a Man is slain by accident. (2.) Cruel, when a
Man is slain by murderers. (3.) Legal, when a Man is slain or cut off by the magistrate.
III. A Flower, if it be not cut or cropped off, yet it soon withers away and is gone.
The very sun, the wind, and air consume its beauty. The naturalists tell us of a plant,
called ephemeron, because it lasts but one day ; as also of a worm, called hemerobion,
because it lives but one day Such a plant and worm is Man. The heathen poet gives
his wonder and observation of the rose, that it grows old even in the very budding. The
seventy read these words of Job in the same tenor, he decays like a budding Flower ; as
if death, saith Caryl, did rise early, and watph for this budding Flower to cut it down..
And though some of these Flowers stand till they wither, as Solomon in his allegory
showeth ; that is, till grey hairs. Yet all the time of their standing they have been
falling, Eccl. xii. 5 ; so that we may well say with the Psalmist, " As for Man, his days
are as grass ; as a Flower of the field so he flourisheth ; for the wind passeth over it, and
it is gone, and the place thereof shall know it no more," Psal. ciii. 15, 16.
IV. The owner of Flowers knows the best time to crop them, &c. So God knows
the best time to crop off or take away by death any of his choice Flowers. See Man
compared to a Flower.
THE LIFE OF MAN COMPARED TO A SHADOW.
" He fleeth also as a Shadow, and continueth not" Job xiv. 2.
" For what is your Life ; it is even a vapour, that appeareth for a little time, and then
vanisheth away" Jam. iv. 14.
THE learned observe three sorts of Shadows. 1. Natural. 2. Civil. 3. Spiritual.
1. A natural Shadow is a dark light, caused by the coming of some thick body b3-
tween us and the sun. This is a Shadow in a proper and strict acceptation.
6 F 2
956 THE LIFE OF MAN COMPARED TO A SHADOW. [BOOK IV.
2. By civil Shadow we understand protection, defence or safety, Isa. xlv. 25.
3. Spiritual Shadow is taken for a dark and imperfect representation of divine things.
So all the ceremonies of the law of Moses are called Shadows.
The whole Life of Man is but as a Shadow. " My days are like a Shadow that de-
clineth," Col. ii. 17, Heb. viii. 5, and x, 9, Psal. cii. 11.
PARALLELS.
I. A Shadow is next to nothing ; what is there in a natural Shadow ? So what is the
Life of Man ? he rather seems to live, than lives. A Shadow you know is opposed to a
substance. ......
II. A Shadow is a very uncertain thing. So is the Life of Man. The Shadow, a
Man may be under now, may, before, he is aware, be gone. A Shadow is as fleeting and
uncertain a thing, as any thing in the world. " Our days on earth are as the Shadow,"
1 Chron. xxix. 15. How is it there is no abiding, no certainty of our Lives ?
III. A Shadow is very swift in motion ; what flies more swiftly than a Shadow ? as
common' experience shows. So the Life of Man is gone in a moment, like lightning ; a
dream, a bubble, the flower of the field, or a flying Shadow. Our days on earth are as a
Shadow ; that is, they fly swiftly away like as a Shadow, and there is no abiding. A-
vapour is much of the nature of a Shadow.
INFERENCES. ' '
First, from all these similitudes we may infer, that the Life of Man is very short, Ms
days swiftly pass away.
" Man that is born of a woman is of few days, &c. He comes up like a Flower, and
is cut down ; he flieth as a Shadow, and continueth not. His Life is like wind, like a
cloud or vapour," &c. All swift and fleeting things.
" Behold thou hast made my days as an Hand-breadth," Psal. xxxix. 5. The largest
extent of the breadth of an hand is but a span ; the lesser extent only four fingers. To
which the measure of Man's Life is compared.
I. Man's Life is short in comparison of those who lived before the flood ; some then
lived near a thousand years.
II. Much shorter when compared with the Life of God, who is from everlasting, without
beginning and without ending.
Secondly, This may stir us all up, or be a great motive to us to improve and redeem
our time. " This, I say, brethren, the time is short."
I. Be persuaded your days are few. It is easy to say it, but hard to believe it, and
live in the sense of it. The child hopes to be a Man ; a Man hopes to be an old Man ;
and he that is very old hopes to live yet many days.
II. Be persuaded thy days are uncertain ; when thou liest down, thou knowest not
whether thou shalt rise any more or no ; when thou goest out, thou knowest not whether
thou shalt return any more or no. What a small thing may take away thy Life !
III. Learn from hence to get a true measure of your days. David desired a measure
of his days, that he might know how frail he was. Some do not measure their days by
the King's standard ; they measure their days by the Life of their progenitors. My fa-
ther and my grand-father, saith one, lived so long, and why may not I live as long as
they did ? Others measure their days by their present health and strength : Others by
the sound and healthy constitution of their bodies. Now these things are not a fit nor
lawful measure of your days, but rather those things of which you have heard, viz.,
the weaver's shuttle, the morning dew, the flower of the field, the early cloud, the shadow
and vapour that flieth away.
IV. This may reprove and show the folly of many wicked Men, who like the
rich Man in the Gospel, say in their hearts, " We have goods laid up for many years,,
take your ease, eat, drink, and be merry," &c., Luke xi. 19. " Their inward thought
is, that their houses shall continue for ever, and their dwelling-places to all generations."
Psal. xlix. 11.
V. It may tend to strengthen the Godly under afflictions. Let them strive to bear
up with patience. All their days are but fe\v, and therefore the days of sorrow cannot be
many. '
BOOK IV.] DEATH COMPABED TO SLEEP. 957
VI. It may stir up all to labour to take hold of eternal life. If our days here are few,
let us get a well-grounded hope of living in heaven ; for they never die, who live in that
kingdom.
VII. Let us also endeavour to improve the opportunity of time ; I mean those gracious
advantages God is pleased to afford us for the everlasting good and well-being of
our souls when time and days shall be no more. Men of the world take great care
to improve all opportunities to enrich themselves, or increase their outward substance.
They will not lose their market- time, nor change-time, nor fair-time. They will be
sure to come early enough, and every way to bestir themselves with wisdom and
diligence: And shall not we be as wise and as diligent for the enriching our souls?
Shall we slight seasons, sabbaths, sermons, convictions, &c. Let all remember, "now
is the accepted time ; now is the day of salvation," 2 Cor. vi. 2. Now, whilst it is called
to-day, or never ; now sinners may get an interest in Christ, union with God, the gifts
and graces of the Spirit ; now they may obtain pardon of sin, and peace of conscience ;
now there is a prize put into their hands ; they may be made for ever, if they look
wisely about them, now they may be made heirs of God, heirs of a kingdom, heirs
of a crown, of a crown of life, of a crown of glory, of a crown that fadeth not
away. But if they lose the present opportunity, they may never have the like again.
Time is, but in a very short space, it may be said, time was, nay, time is past.
Will it not be sad to hear God tell thee, and conscience tell thee, on thy death-bed, now
time is past, it is too late now, these things shall be denied you now, you must perish for
ever^and be damned in your sins.
THE BODY OF MAN IN THE GRAVE COMPARED TO SEED THAT IS
SOWN.
" Thou Fool, that which tliou sowest is not quickened, except it die" 1 Cor. xv. 36.
THE apostle compares the body of man that is laid in the grave, to Seed that is Sown.
PARALLEL S.
I. SEED that is sown lies some considerable time in the earth before it rises or springs
up : so the bodies of men lie some time in the grave before the resurrection, though
some lie much longer than others ; as such who lived in Adam's, Noah's, and Abraham's
days ; yet generally all lie, and shall lie some time in the grave, before they rise
again.
II. Seed, that it may not abide alone, is first Sown and dies, and then it rises again ;
" Verily, verily, I say unto you, except a corn of wheat fall to the ground and die, it abi-
deth alone ; but if it die, it bringeth forth much fruit," John xii. 24. So the Body of
man must die, or be changed, or it can never arise, nor be made glorious to bring forth
the eternal fruit of praise to God. As Seed loses nothing by being Sown : so the Bodies
of the saints shall lose nothing by death ; death, I mean, will be by no ways to their dis-
advantage, but contrariwise to their great benefit.
III. The body of the same seed or corn of wheat that is sown, rises again. " Every
seed hath its own body," 1 Cor. xv. 38. So the same numerical body that is laid in the
grave shall rise again. If it was not thus, the dead rise not ; he that denies this, denies
the resurrection of the dead : " And though after my skin worms destroy this body, yet in
my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not
another, though my reins be consumed within me," Job xix. 26, 27.
DEATH COMPARED TO A SLEEP. :
" And many of them that Sleep in the dust of the earth shall awalce" Dan. xii. 2.
" Even so them also that sleep in Jesus, will God bring with him," 1 Thess. iv. 14.
DEATH is often called a Sleep in the holy scripture. Sleep is a figure or image of Death,
a fit resemblance of Death ; as will appear by the following parallels.
958 BEA.TH COMPARED TO SLEEP. [BOOK IV,
PARALLELS.
I. SLEEP is rest, or gives rest to the body : so Death is or doth give rest to the body.
And hence Job saith, speaking of Death : " I should have lain still, and been quiet :
1 should have slept, then had I been at rest," Job iii. 13. We usually say, when a
man goes to sleep, he goes to rest. There is a four-fold rest which we obtain in Death.
1. From labour and travel; no work there. 2. There is a rest from trouble and op-
pression : " there the wicked cease from troubling, and the weary be at rest," Job iii. 17.
3. There is a rest from passion and sorrow : no grief shall afflict us there. 4. Which
is better than all, there is a rest from sin, a rest from the temptations and drudgery of
Satan, a rest from the law in our members.
II. In Sleep the whole body resteth, but many times the spirits of some men are
troubled ; though the outward man is at rest, yet the inward man is sorely disturbed,
whereas the bodies and spirits too of others are at rest and quiet : so in the death of
the wicked, though their bodies be at rest, yet their souls are tormented. It is the
opinions of some men that the soul Sleeps with the body, and is wholly senseless of joy or
misery until the resurrection. But that doubtless is a great error: for though it be-
. granted that many operations of the soul do cease when it departs from the body, yet the
soul sleeps not. There are some acts of the soul which are organical, and there are other
acts which are inorganical, or immaterial. The organical acts, that is, whatsoever
the soul acts by the members of the body, those acts must needs cease at Death ;
but the soul can act of itself without the assistance of the body, as we may collect
by many experiments, while our bodies and souls are joined together. How often do
we find our souls at work, when our bodies lie still and do nothing? When Sleep
binds up all our senses, and shuts up the windows of the body close, that we can
neither hear nor see ; yet then the soul frames to itself, and beholds a thousand
various shapes, and hears all sorts of sounds and voices ; the soul then sees, and
hears, and deviseth, discourseth, grieves, rejoices, hopes, fears, chooseth, and refuseth. All
this the soul doth in dreams and visions of the night, when deep Sleep falls upon man. What
meditations have some good men had in their Sleep I they have had sciiptures wonder-
fully opened to them, and have been grieved when they waked to find the matter
gone from them. God seals up instruction sometimes to his people in their sleep.
Also in ecstacies and ravishments the body is, as it were, laid by as useless and instru-
mental to the soul. " I knew a man in Christ fourteen years ago," so the apostle saith,
" whether in the body I cannot tell, or out of the body I cannot tell, God k-noweth," &c.,
2 Cor. xii. 2, 3. Now, if the soul was not capable of a separation from the body, and in
that separated state capable of such divine ravishments, Paul might easily have resolved
the case, and said, he was taken up in the body, but he could not tell whether the soul
acted with his bodily organs, or without them. He had mighty operations in his soul,
his spirit wrought strangely, and then took in such revelations of God and from God, as
his bodily organs could never fas'hion into words, or represent by speech. He heard,
guce fando explicari a quoquam homine non possunt, " Unspeakable words, which
it is not lawful," or possible, " For a man to utter." The soul hath an ear, to hear
such words that the body cannot find a tongue to express. So John, in his divine
ravishment, saith, " I was in the spirit on the Lord's day :" as for his body, that was, as
to that business, laid aside and suspended as useless in that day, and his spirit called
up to that angelical work, viz., the receiving of visions and revelations from on high, &c.
Now, as the souls of good men, whilst they are in this world in Sleep, and in trances,
or ecstacies, are capable of such glorious ravishments, &c, so when their bodies die or
fall asleep, their souls are with Christ in heaven : and the souls of the wicked they go
into chains of darkness, torment, and misery. " The rich man died, and was buried, and
in hell he lift up his eyes, being in torment," Luke xvi. 22, 23.
III. Sleep is not perpetual ; we Sleep and wake again : so thotigh the body lie in the
grave, yet Death is but a sleep as it were : the man will awake and rise again.
IV. The going to Sleep, and Sleeping of some men, greatly differs from others : so
the death of the saints greatly differs from the Death of the wicked.
' 1. In the preparation the one makes to go to rest over what the other doth. Some
go to sleep before their work is clone : so some die before their work is done. As no
Saint dies before his work is done : so there is no wicked person that dies, but he
dies or goes to sleep before his work is done. This is our working-day ; when the
sun of our life is set, no more work can be done. " The time comes," saith Jesus, " when
BOOK IV.] DEATH A DEPAETTJBE. 959
no man can work." All the godly man's care is to be ready, when night comes, to go to
rest. But the wicked take little thought about it.
2. Some men fall asleep in a hurry of business, and in great distraction, when others
in a sweet manner lay their heads down upon their piEows ; so some wicked men die in
great distraction, and under sad horror of conscience, when many a godly man dies in a
sweet and heavenly manner, declaring to all he hath nothing to do but to die.
3. Some men dread the thoughts of going to Sleep, for that it is dangerous in some cases
for some persons to Sleep ; so some wicked men dread the thoughts of death, like him
who cried out, I am so sick I cannot live, and so sinful that I am afraid to die ; but most
..godly men are delivered from the fear of Death, they go willingly to bed ; " Now lettest
thou thy servant depart in peace," &c., Luke ii. 29. Saints are many times willing to go
to rest, because they are quite wearied out. (1.) Sin wearies them, and even wears them
. out, and makes them groan. (2.) The world wearies them, and makes them willing to
go to bed. (B.) The devil, the god of this world, wearies them with his temptations.
(4.) Their bodily weaknesses and disquieting pains weary them. (5.) The absence of
Christ also makes them willing to go home.
4. Some men fall asleep in a dangerous place, nay, and sometimes in the midst of their
enemies : so wicked men die in a dangerous place, being far from God, and out of the co-
venant of grace, and besides are surrounded about with evil angels, who stand ready to
devour their souls : but a godly man falls asleep in Jesus. that is a sweet place to
Sleep in. (1.) He Sleeps in the view of Jesus ; Christ knows his grave, and will preserve
his dust. [2.) He falls asleep in the love of Jesus. (3.) He falls asleep in the covenant
of Jesus. I am the God of Abraham, Isaac, and Jacob.
5. Some men's Sleep is much more sweet and comfortable than others, as we showed
before, some men's sleep is very troublesome, their spirits are troubled : so the Death of
the godly is s-weet, they have peace and heavenly joy, being with Christ; but the Death
of the ? wicked is troublesome, their spirits being in torment, whilst the body lies in the
grave. I might also show you the great difference there shall be in the awaking of the
one, and 'the other ; but that I will leave to its proper place. .
V. -A man that is asleep, taking his natural rest, may be easily awakened, and called
up by the power of man : so the body, when it is dead, can with infinitely more ease be
raised up by the power of God ; it is but a call from heaven, and we are awakened out
of the dust ; " The day is coming, when all that are in the grave shall hear his voice, and
come forth," &c., John v. 28.
INFERENCES.
L What a blessed condition are believers in ! They are not only happy whilst they
live, but shall be blessed when they die ; their bodies have not only quiet rest, but their
souls also rest in peace and quietness.
II. It may stir up all Christless souls to labour after an interest in the Lord Jesus ; for
if they are not in Christ whilst they live, they are not like to fall asleep in Christ when
they die.
III. We may learn also from hence, what little ground there is for a godly man to be
unwilling to die, when his work is done : are any unwilling to go to Sleep at night, that
have laboured hard all day ?
IV. Let us labour hard whilst the day lasts, whilst we have health and .life, that we
may have done our work, and be ready to go to Sleep.
DEATH A DEPARTURE.
" Having a desire to depart" &c., Phil. i. 23.
WE at Death leave one place to go to another : if godly, we depart from our place here
on earth, and go to heaven ; we depart from our friends on earth, and go to our friends in
heaven; we depart from the valley of tears, and go to the mount of joy ; we depart from,
a howling wilderness, to go to an heavenly paradise. Who would be unwilling to ex-
change a Sodom for a Won, an Egypt for a Canaan, misery for glory.
900 THE BE SUBSECTION; COMPABED TO THE MOBNTNG. [BOOK IV.
DEATHABEST. .
"And I heard a voice from heaven, saying unto me, Write, blessed are the dead which
die in the Lord from henceforth : Yea, saith the Spirit, that they may Rest from their
labours, and their works do follow them," Rev. xiv. 13.
P AB ALLEL S.
I. Rest is a desirable thing to a labouring man : Paul desireth to die ; Death, or to de-
part, was greatly desirable in his sight.
II. Rest is sweet, and therefore desirable to a weary man : so will Death be to a poor
weary saint, one that is weary of sin, weary of the world, weary of the temptations of Sa-
tan, &c. See Sleep.
DISPABITY.
I. Some men enjoy Rest but in part, they have no perfect Rest : but a godly man at
Death hath perfect rest ; nothing shall disturb or disquiet him any more.
II. Some men have Rest but for a little time, a short Rest : but the godly man's Rest
is for ever ; at Death he enters into God's everlasting Rest.
III. Some Rest from labour is not honourable ; it is a reproach to a man to take his
rest, when he should be at work : but the rest of a godly man at Death is honourable ; it
is a Rest that Christ himself entered into, when he had finished all his work.
THE RESURRECTION COMPARED TO THE MORNING.
" And the righteous shall have dominion over them in the Morning," Psal. xlix. 14.
P AEALLEL S.
I. The Morning comes after the night is gone : so the Resurrection will come after the
night of this world is gone ; the time of this world's continuance is called night in the
holy Scriptures : " The night is far spent," &c.
II. The Morning is longed for ; many watch and long for the Morning : so the god-
ly long for the Resurrection ; all the faithful ever waited for, and greatly desired that day.
III. The Morning brings light, and makes things manifest, which lie hid, or appear not
what they are in themselves, in the night time :. so the Resurrection will make manifest
all the hidden things of darkness, which appear not to the sight of men ; that glorious
Morning will soon discover all.
1. It will make manifest all the horrid and cursed designs of the ungodly, which they
from time to time have contrived, and endeavoured to carry on against the saints and
Church of God, many of which God in his gracious providence prevented from taking
place, and so they were never known : but the Morning light will discover all those hid-
den things of darkness. . . .
2. The light of that Morning will discover all the secrets of every man's heart ; all the
evil, lust, envy, pride, revenge, &c., or what else hath been harboured in the bosoms of
men. See 1 Cor. iv. 5.
3. It will discover all the filthy actions and abominations of the wicked, that are not
known to men, nor fit to be mentioned : " For it is a shame to speak of those things that
are done of them in secret," Eph. v. 12.
4. That Morning will discover all persons, as well as things ; then it will appear who
are God's people, and who are not ; who they were that served God in truth, and who
were hypocrites, &c., Matt. iii. 17.
TV. Towards the Morning the Morning star appears, which gives notice the day ap-
proacheth : so towards this Morning, there will appear many signs to give warning to the
world, that the day of the Resurrection is at hand : " So likewise when ye shall see all
these things, know that it is near, even at the door," Matt. xxiv. 33.
BOOK IV.] THE RESURRECTION AN AWAKING OUT OF SLEEP. 961
V. When the bright Morning is come, the sun rises and shines forth gloriously : so
when that morning is come, Jesus Christ, the Sun of Kighteousness, will appear in his
glory, and shine forth to the amazement of all the world.
VI. The Morning brings joy and gladness with it ; it makes the birds to sing, and
send forth their warbling notes : so the Morning of the Resurrection will bring joy and
gladness to all righteous ; then shall the saints sing for joy of heart, and be glad in
the Lord.
VII. La the Morning men arise out of their beds : so in the Morning of the Resur-
rection shall all the saints of God be raised out of their graves : " Thy dead men shall
live, together with my dead body shall they arise," &c. " The dead in Christ shall rise
first." Isa. xxvi. 11, 1 Thess. iv. 17.
VIII. We commonly give a guess what kind of day it will be in the Morning : so by
the Morning of the Resurrection, the godly will perceive what kind of day the day of
eternity, or glory of Christ's kingdom will be.
IX. In a springing Morning things look fresh and very beautiful, and also send forth
a most sweet and fragrant scent : so in the Morning of the Resurrection, the earth will
appear in its beauty, and the saints in their glory : " Then shall the righteous shine forth
as the sun, in the kingdom of their Father," &c., Matt. xiii. 43.
DISPARITY.
IN the morning of a natural day here, wicked men receive like benefit with the righteous
" The sun rises upon the just, and upon the unjust :" but in the Morning of the Resur-
rection it shall not be so ; the ungodly shall not partake with the saints of any of the
blessings and comforts of that morning : then that word shall be made good, " The righ-
teous shall have dominion over them in the Morning," Psal. xlix. 14.
In many other respects that Morning will differ from all other Mornings that ever were
before it.
THE RESURRECTION COMPARED TO AWAKING OUT OF SLEEP.
" And many of them that sleep in the dust of the earth, shall awake," Dan. xii. 2.
PARALLEL S.
I. DEATH, we have already showed, is called a Sleep ; and after a man hath had his
full Sleep, he awaketh : so when the dead have lain their full time appointed by the
Almighty in the grave, they shall be quickened, and come to life again.
II. Some fall into such a sound Sleep, that they must, when there is occasion for it,
be awakened : so the dead are fallen into such a fast or sound Sleep, that they must be
awakened : " Marvel not at this, for the hour is coming, in the which all that are in the
grave shall hear his voice," John v. 28.
III. When a man is thoroughly awakened, he rises up : so when the dead are quick-
ened by the mighty power of God, they shall rise out of the grave,, sea, or wheresoever
else they lay asleep.
IV. There is a great difference between one man's awaking out of Sleep, and ano-
ther's ; some are awakened before they are willing, and arise up with great horror and
amazement; when others awake in a sweet, peaceable, and quiet manner, &c. So there
will be a great difference between the awaking of the godly and the ungodly, at the last
day.
1. The godly shall arise sooner than the ungodly : " The dead in Christ shall rise
first," 1 Cor. xv.
2. The saints of God shall awake hi Christ's likeness ; their vile bodies shall be fa-
shioned, and made like Christ's glorious body : but the wicked shall appear base and vile
in that day : let them lie down in never so great pomp, and external grandeur, yet alas,
when they awake, they will appear most vile and contemptible.
3. The godly shall awake with glorious robes upon them, fit for the consummation
of their marriage with the Lamb, the Prince of the kings of the earth : but the wicked
shall awake in a poor, miserable, and naked condition : what robes shall they have n,
unless they be .the filthy rags of their own righteousness, with which they were clothed,
whilst they lived in this world ?
6 a
962 . THE -RESUBRECTION-DAY A MAN'S REAPING-DAY. [BOOK IV.
4. The godly shall have sweet and heavenly company about them, in the Morning,
when they awake from Sleep ; nay, more than all, they shall enjoy the glorious presence
of Jesus Christ himself : but the ungodly, when they awake, shall be in the midst of. devils,
and damned spirits ; they must be their companions for ever.
5. The godly shall, when they awake, have glorious attendants in the day of the
Resurrection, viz., the holy angels of heaven : but the wicked shall have no* other at-
tendants, than the black retinue of the bottomless pit.
6. The godly, when they awake, are led into the King's palace, to be married to the
Bridegroom of their souls, and to receive every one of them a crowa of glory :: but the
ungodly awake, as condemned malefactors, to be led to the place of execution.
7. In a word, the godly shall awake with songs of joy in their mouths ; but the
wicked shall awake with tears and dismal cries : the one to receive the sentence,
" Come, ye blessed of niy Father ;" the other to receive the sentence:,. <c Go ye cursed,"
&c., " Some awake to everlasting life ; and some to shame and everlasting contempt," &e.
THE RESURRECTION-DAY A MAN'S RE APING-DAY.
" They that sow in tears, shall reap in joy," Psal. cxxvi. 5.
" In due season we shall reap if we faint not" Gal. vi. 9.
The Resurrection-clay is a Man's Reaping-Day.
PARALLELS.
I. MEN sow before they reap : so men in this world may be said to sow ; either they
sow to the flesh, or to the Spirit, and in the Resurrectioi>Day they shall reap.
II. That which Men sow, that also they reap ; they do not sow beans, and reap
barley ; nor sow tares, and reap wheat : so the very same that all men in a spiritual
sense sow, they shall reap ; they that sow to the flesh, shall of the flesh reap corruption,
and they that sow to the Spirit, shall of the Spirit reap life everlasting, Gal. vi.
III. Accordingly to the quantity that every man sows, so they reap ; he that sows
sparingly, or but a little seed, must expect to reap sparingly, or have but a small crop :
so they who do much service for God, or scatter liberally abroad to his people in this
world, shall receive much from the hands of God at the end of the world ; and he
that doth but little for God, though he doth it in sincerity, must expect to reap ac-
cordingly in that day. He that improves two talents, shall receive the improvement
of two ; and he that improves five, the improvements of five. There will be degrees
,of glory, no doubt, in the day of the Resurrection.
" But this, I say, he which soweth sparingly, shall reap also sparingly ; and he which
soweth bountifully, shall reap also bountifully," 2 Cor. ix. 6.
" There is one glory of the sun, and another glory of the moon, and another glory of
the stars ; for one star differeth from another star in glory : so also is the Resurrection of the
.dead," &c, 1 Cor. xv. 41, 42.
And, " They that be wise shall shine as the brightness of the firmament ;. and they that
turn many to righteousness, as the stars for evermore," Dan. xii. 3.
IV. A Man's Reaping-time is his rejoicing time. With what joy and gladness doth
' the husbandman gather in the fruits of the earth : so the saints' spiritual Reaping-Day
.will be their rejoicing-day. He that sows in tears, shall reap in joy.
V. When the Reaping-time is come, a Man gathers in the fruit or harvest of di-
vers sorts of seed, &c. So in the day of the resurrection, the godly shall reap or gather
in the comfort and increase of divers sorts of seed by them sown. They shall then reap
the fruit of all the good sermons they have heard, and reap the. last fruit of all, the
spiritual prayers they have made, the fruit of all the tears of godly contrition they have
shed ; and all the sighs and groans they have uttered. They shall reap the fruit of all
the good thoughts they have had, and of all the good words they have spoken, and all
the good works they have ; as also the fruit of all the evil, which for Christ's sake
.they have undergone.
Object. Is not a saint's dying-day his Reaping-day ?
Answ. A saint at death gathers the first ripe fruits, as it were, but his harvest is not
till the last day.
BOOK IV.]] THE UESTIEBECTION-DAY THE SAINTS' MAEEIAGE-DAY.
THE RESURRECTION-DAY THE SAINTS' MARRIAGE-DAY.
" The Marriage of the Lamb is come, and his wife hath made herself ready" Rev. six. 7.
THE Resurrection- day is the Saints' Marriage- day ; this is their espousal-day : for "I have
espoused you to one husband, that I may present you a chaste virgin to Christ," 2 Cor.
xi. 2. But that will be the day of the solemnization of their Marriage union with Jesus
Christ. .
PARALLELS.
I. THERE is, or ought to be, a most endeared love in those parties -who intend to marry
one another. Nay, they, before the Marriage-Day, mutually give up themselves one to the
other ; sometimes in a solemn mariner, before witnesses, they are espoused : so the soul
of a believer is spiritually united to Jesus Christ whilst in this world. A Saint loves Christ
dearly, and Christ a Saint. Nay, and in baptism, in a most solemn and sacred manner,
before many witnesses, the soul is publicly espoused to the Lord Jesus ; and in the day of
the resurrection shall be the solemnization of the sacred marriage.
II. The Marriage-Day is much longed for by those who in hearty affection are es-
poused .to one another ; so the godly long for that Day, when the spiritual Marriage shall
be consummated between Christ and them.
III. The bride in the Marriage-Day is usually richly adorned; if a princess, or a
person of a noble and honourable descent, she is excellently clad and adorned with rare
and .costly jewels, that the bridegroom may take the more delight in her; so the Church,
and consequently every godly Christian, shall in the Day of the Resurrection be most
richly clothed with robes of immortality. " The Marriage of the Lamb is come, and his
wife hath made herself ready, and to her was granted, that she should be arrayed in fine
linen, clean and white," &c., Rev. xix. 7, 8. " The King's daughter is all glorious
within ; her clothing is of wrought gold, she shall be brought to the king in raiment of
needle-work," &c., PsaL xlv. 13, 14. Some by these white and glorious robes understand
the imputed righteousness of Jesus Christ ; others, the righteousness of sanctification :
some others conclude they are both intended, and not only so, but also those heavenly
robes, with which the bodies of the Saints shall be clothed in the Day of the Resurrection,
which none are able to describe ; however, all conclude the Church in that Day shall
shine forth so in glory and beauty, that men and angels shall admire her. No bride ever
appeared in such splendour, or so richly clothed and adorned, as the bride, the Lamb's
wife shall, when the Marriage of the Lamb is come.
IV. In a Marriage-Day the bride and bridegroom have a full and perfect enjoyment
of each other ; and there is nothing in the world where there is so full communication
of one creature to another, saith Mr. Burroughs, as there is in that condition of Marriage ;
so in the Day of the Resurrection, when the Church shall be Married to the Lord Jesus,
the godly shall have a full and perfect enjoyment of him, whom they so dearly love,
the Lord Christ in that Day will communicate of himself to his people in such a manner,
that it is inconceiveable ; whatsoever may delight them, rejoice their hearts, or add to
their perfect happiness, he will not withhold from them. They have now only the joy
and comforts of his Spirit ; but then they shall have the joy and comforts of his person.
"Where I am, there also my servants shall be." "I will come again and receive you
unto myself, that where I am, there ye may be also," John xiv. 3.
V. A Marriage-day is a jeyful Day : so will the Marriage-day of the Lamb be :
" Let us be glad, and rejoice, and give honour to him ; for the Marriage of the Lamb is
come," Rev. ix. 6, 7. The bridegroom rejoiceth in the bride, and the bride in the bride-
groom ; " As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee,"
Isa. Ixii. 5.
VI. In a Marriage-day the bridegroom and the bride have very .great attendance, and
are greatly honoured : so Christ and the Church shall have great and glorious attendance
in the Day of the Resurrection, viz., all the angels of heaven. He shall come in the glory
of the Father with all the holy angels. The same retinue the one shall have, the other
shall have likewise.
VII. The bride commonly makes great preparation for the Marriage- day to have
all things ready ; so the godly make all due preparation for the appearance of Jesus
6 G 2
964 THE RESURRECTION-DAY THE SAINTS' CORONATION-DAY. [BOOK IV.
Christ, that they may be accepted of him in that Day : " The Marriage of the Lamb .is
come, and his bride hath made herself ready," Rev. xix. 7.
THE RESURRECTION-DAY THE SAINTS' CORONATION-
DAY.
" Henceforth there is laid up for me a crown of righteousness, which God the righteous
Judge shall give unto me in that day" &c., 2 Tim. iv. 8.
THAT Day, that is, the Day of the Resurrection, or Day of Christ's coming.
Note, The Day of the Resurrection will be the Saints' coronation day.
PARALLELS.
I. CROWNS properly belong to kings, princes, and potentates of the earth, &c., Saints are
kings, spiritual kings, " He hath made us unto our God, kings," &c., Rev. v. 10.
II. Kings are wonderfully honoured on their Coronation- day : so shall the Saints in
the Day of the Resurrection ; the angels of heaven shall honour them, Christ himself will
honour them ; nay, they shall he honoured by the Father : " If any man serve me, him
will my Father honour," John xii. 26.
III. On a Coronation-Day, some look upon it as their proper work, to set the crown
upon the head of. the. prince who is to be crowned therewith : so in the day of the resur-
rection, the Lord Jesus will set, as it were, the crown upon the head of his chosen: " Be
thou faithful unto death, and I will give thee a crown of life."
INFERENCE S.
I. LABOUR to be fully established in the truth of the Resurrection ; see that no man
deceive you, it is a perilous age, and to confirm doubting Christians in this great principle
of the Christian religion, take a few arguments.
1. " If the dead rise not : then Christ is not risen from the dead. But Christ is risen
from the dead. Therefore the dead shall rise," 1 Cor. xv. 16, 20.
2. " That doctrine that makes preaching vain, is a false and pernicious doctrine : but
such who deny the Resurrection, make preaching vain. Therefore a false and pernicious
doctrine," 1 Cor. xv. 2, 14.
3. "If the dead rise not ; then those who are fallen asleep in Jesus, are perished. But.
those who are fallen asleep in Christ, are not perished. Therefore the dead shall rise," 1
Cor. xv. 18.
4. " If the dead rise not : then the godly are of all men most miserable. But the godly
are not of all men most miserable. Therefore the dead shall rise," 1 Cor. xv. 15, 1 9.
Object. The soul of a child of God at death is happy and with Christ, and shall be for
ever, whether the body rise or not ; and therefore they are not of all men most miserable,
unless the soul be mortal and die with the body, as some affirm.
Answ. The life of the soul, as well as of the body, depends wholly upon Christ's Re-
surrection ; and if Christ be not risen, we are yet in our sins ; and therefore this makes
nothing either to prove Saints happy without a Resurrection, or for the mortality of the
soul.
3. If the Saints of God in the primitive time, did believe and were well grounded in
the truth of the Resurrection : then the dead shall rise. But the Saints of the primitive
time did so believe, and were so established. Ergo. See these Scriptures ; " I know he
shall rise again, in the Resurrection at the last Day :" " For as in Adam all die, even so
in Christ shall all be made alive : but every man in his own order, Chrisc the first fruits,
and afterwards they that are Christ's, at his coming : for the trumpet shall be sounded,
and the dead shall be raised," &c. " For if we believe that Jesus died, and rose again,
even so those which are fallen asleep in Jesus, will God bring with him," John xi. 24, 1
Cor. xv. 22, 23, and 52, 1 Thess. iv. 13. " And the sea gave up the dead which were
in it, and death and hell delivered up the dead that were in them, and they were judged
every man according to their deeds," Rev. xx. 13.
6. If all the Saints of God and holy apostles waited for the redemption of their
BOOK IV. J THE JUDGMENT-DAY COMPARED TO AN ASSIZE. 965
bodies, then the dead shall rise. But all the Saints and holy apostles waited for the
redemption of their bodies, Kom. viii. 23. Ergo.
7. If the chief reward of the godly is reserved to the last day, viz., to the Day of the
Resurrection, then the dead shall be raised. But the chief reward of the godly is
reserved to the last day, or Day of the Resurrection, 2 Tim. iv. 8. Ergo, the dead shall
be raised.
8. If the expectation of the godly martyrs shall not be frustrated ; than the dead shall be
raised. But the expectation of the godly martyrs shall not be frustrated, Heb. xi. 35, 36,
Psal. ix. 18. Ergo, the dead shall be raised.
. 9. If the bodies of the Saints shall be made like to Christ's glorious body, the dead shall
rise. But the bodies of the Saints shall be made like to Christ's glorious body, Phil. ii.
21, 1 John iii. 2. Ergo, The dead shall be raised.
10. If the dead at the last day shall be judged, then they shall rise again from the dead.
But the dead shall at the last day be judged, 2 Cor. v. 10, Rev. xx. 12, 13. Ergo, The
dead shall be raised.
11. That doctrine that gives the Scripture, Christ and his apostles the lie, is a cursed
and damnable doctrine. But those that deny the Resurrection of the dead, give the
Scripture, Christ and his apostles the lie. Ergo, The scripture saith, that those that sleep
in the dust of the earth, shall awake. Christ saith, all that are in the grave shall hear his
voice, and come forth ; and we have showed the apostles do affirm that the dead shall be
raised, &c., Dan. xii. 2, John v. 28.
12. If that which sleepeth in the dust shall rise, then the body shall rise again ; for it is
the body that sleepeth in the dust, but that which sleeps in the dust shall be raised.
Ergo.
Object. It is not the same body. " Thou sowest not that body that shall be," &c., 1 Cor.
xv. 37.
Answ. If the same numerical body rise not, it will not be a Resurrection, but a new crea-
tion.; therefore that which the apostle there intends, is the manner of the Resurrection, i. e.,
how the Saints shall be raised. It is not the same in respect of weakness and frailty ; " It is .
sown a natural body, and shall be raised a spiritual body ; it is sown in corruption, and
shall be raised in incorruption ; it is sown in weakness, and shall be raised in power." ,
Which thing a grain of corn that is sown, teaches.
Quest. Why shall the same body of the dead be raised ?
Answ. 1. Because the same body of Christ was raised that suffered.
2. Because the same body that suffered for Christ, shall be glorified with Christ.
3. Because the same body that sinned, shall be punished ; if not the same body that
sinned, it might reflect upon the justice and goodness of God to punish an innocent body.
Besides, those scriptures must be fulfilled, which assert the Resurrection of the body.
INFERENCES.
I. From hence we may infer that there is a world to come.
II. That death is not the last end of man.
III. Prepare for the Resurrection-day ; think of it when thou liest down, and risest up
in the morning. Thy lying down to sleep, is a figure of thy lying down in the grave ; and
thy awaking out of sleep in the morning, is a figure of the Resurrection.
IV. Think of the Resurrection in the spring, when thou seest the flowers of the earth
bud forth, and spring up ; for that is a figure also of the Resurrection.
THE JUDGMENT-DAY COMPARED TO AN ASSIZE.
" For we must all appear before the Judgment-seat of Christ" 2 Cor. v. 10.
" And I saw a great while throne, and him that sat on it" &c., Rev. xx. 11.
AFTER the resurrection comes the Judgment, the eternal Judgment.
NOTE, The Judgment-day may fitly be compared to an Assize, or general gaol -delivery.
PAR ALLELS .
I. There is a judge appointed by the king, or supreme power of the nation or
kingdom, where an Assize is to be held, who receives his commission and acts
THE CELESTIAL PARADISE. [BOOK IT.
by the authority thereof. Jesus Christ is appointed to be the Judge of quick and dead, by
the Father, King of heaven and earth. " The Father judgeth no man, but hath committed
all power to the Son," John v. 22.
II. The judge likely comes to the bench or judgment-seat with the sound of trumpets:
Christ will come to the Judgment-seat with the sound of a trumpet. " The trumpet shall
sound, and the dead shall be raised incorruptible," 1 Cor. xv. 52.
III. There is a known law or laws in a kingdom, by which the judge heareth and deter-
mines all causes. So there is a known law or laws, by which Jesus Christ will judge .and
determine all causes in the great day, viz., the law of Moses, the law of nature, and the
law of Christ, called the book of the Gospel. " The Books shall be opened," Eev. xx. 12.
IV. The judge hath many honourable persons that sit on the bench with him. So Jesus
Christ will have all the Saints sit with him on the throne of judgment, who shall assent and
consent to whatsoever he shall do in that day. Hence it is .said, the saints shall judge the
world. '' He that overcometh will I grant to sit with me on my throne : even as I also over-
came and am sat down with my Father in his throne," Kev. iii. 21.
V. A Judge at Assizes, after he hath read his commission and given his charge, calls for
the prisoners. _ So Jesus Christ will orderly proceed, and call before him all nations, all the
ungodly that ever lived on the earth, shall be arraigned by him, being brought before his
judgment-seat.
VI. A judge having arraigned the prisoner, calls hi the witnesses, and then suffers every
man to speak what he hath to say for himself. So Jesus Christ will call ha witnesses, and
indeed every man's conscience sbould'be more than ten thousand witnesses against him ; and
all mouths shall be stopped, and every ungodly man shall be found guilty before Christ,
Eom. ii. 14 16.
VII. A judge, after he hath found men guilty, and cast them for their lives, passeth the
sentence. So Jesus Christ will at the last day, after the sentence of condemnation, order the
execution of the wicked, and appoint them the place where, and the time how long they
shall suffer ; the place will be hell, the time will be for ever and ever. See Christ the
Judge of all.
VIII. A judge, after the sentence is past, orders the manner, time, and place of execu-
tion : so Jesus Christ will at the last day, after the Sentence of condemnation, order the
execution of the wicked, and appoint them the place where, and the time how long they
shall suffer : the place will be hell, the time will be for ever and ever. See Christ the Judge
of all.
THE CELESTIAL PARADISE.
" Verily I say unto thee, this day thou shalt be with me in Paradise," Luke xxiii. 43.
" He was taken up into Paradise" 2 Cor. xii. 2.
" To him that overcometh, will I give to eat of the tree of life, which is in the midst of the
Paradise of God," &c., Eev. ii. 7.
PARADISE is taken in the holy Scripture in a two-fold sense.
1. For the garden of Eden ; this is earthly Paradise.
2. For Heaven, the seat or place of glory ; this is Celestial Paradise.
Now the earthly Paradise being a figure of Heaven, I shall in the opening of this run the
parallel principally with respect to the garden of Eden, anclthe state of Adam ininnocency.
PARALL ELS.
I. Paradise, or the garden of Eden, was a place of pleasure. So Heaven is a place of
pleasure.
II. Paradise was a place created of God, and appointed for man, whilst he stood in the
state of innocency. So heaven is created of God, and appointed for all those who obtain,
through Christ, perfect righteousness, their primitive glory and innocency.
III. Adam in paradise, had all delight, joy, and pleasure his heart could desire, he
wanted nothing to make his life sweet and pleasant to him : so the saints in Heaven,
have the fullest joy, pleasure, and satisfaction imaginable ; there is nothing wanting
they can desire to please and delight them. " Thou wilt show me the path of life ; in thy
flj
BOOK IV.] THE CELESTIAL PAKADISE. 967
presence is fulness of joy, and at thy right-hand pleasures for evermore," Psal. xvi. 11, and
xxxvi. 8. They drink of the rivers of God's pleasures. A river abounds with water ; so
doth heaven, like Paradise, with divine and sacred pleasures.
IV. Adam in paradise knew no sorrow, he had joy without sadness, strength with-
out "weakness, health without sickness, light without darkness, life without death ;
for death had nothing to do with him whilst he stood in his innocency : so in heaven
the godly are delivered from every mixture of evil, " God shall wipe away all tears from
their eyes, and there shall be no death, neither sorrow, nor crying, neither shall there be
any more pain, for the former things are past away," Rev. xxi. 4. Here is joy without
sadness, strength without weakness, health without sickness, light without darkness, life
without death.
V. Adam in Paradise, before tempted by the devil, knew no sin ; he was free, absolutely,
free from the least stain, he had not so much as an evil thought, he was created in the
image of God, being perfectly righteous : so in heaven the saints shall be free from sin, per-
fectly free, not only free from the guilt, filth, power, and punishment of it, but also from
the act of it ; they shall not be troubled with one evil thought more, they are without fault
before the throne of God and the Lamb.
VI. Adam in Paradise enjoyed the sweet and blessed presence of God, he conversed,
and had glorious acquaintance and communion with him ; God and man. lived then
in perfect peace and friendship, there was no breach, because no sin, and so God's
face was not hid from him : so in heaven, all the godly enjoy the sweet and soul-
ravishing presence of God, and of Jesus Christ; "Where I am, there shall my servant
be," John xii. 26. " And if I go and prepare a place for you, I will come again, and
receive you to myself, that where I am ye may be also," John xiv. 3. " So shall we ever
be with the Lord," 1 Thess. iv. 17. Saints there have the fruition of God and of Christ,
"for we shall see him as he is," 1 John iii. 2 ; and this is the highest glory man can be
raised to, we shall not only see God and the Lamb, but be filled with the joy and delight
of God and Jesus Christ. Heaven from hence is called the joy of the Lord, if the perfect
enjoyment and participation of the glorious Trinity, or fulness of it, so far as it is capable
of communication, can delight and fill the soul with joy and happiness, the godly in heaven
shall have it; God's face will never be hid from his children any more, there will be no
more a breach between the soul and its Saviour.
VII. Adam in Paradise had the tree of life, and liberty, before he sinned, to eat of the
tree of life : so in this Paradise of God, we read of the tree of life, which, as some under-
stand, is Jesus Christ; "And to him that overcometh, will I give to eat of the tree of life,
which is in the midst of the Paradise of God," Eev. ii. 7, which doubtless signifies the glo-
rious participation of the life, fulness, and transcendent sweetness of the Lord Jesus, and of
the continuance of the life of the saints, in its full strength, vigour, and glory to eternity.
VHI. Adam, in Paradise had great knowledge, both of God, and the nature of all crea-
tures; God brought all the creatures to Adam, to see what he would call them, and what-
soever Adam called each living soul, that was the name thereof, Gen. ii. 19. The naming
of the creatures, saith Aiusworth, was a sign of sovereignty ; it also manifested Adam's
wisdom, in naming things presently, according to their natures : as the Hebrew names, by
which he called them, do declare : so the saints in heaven shall be perfect in knowledge,
they shall know as they are known, they shall know all the patriarchs, prophets, apostles,
and all the saints that ever lived, by name, which we may gather by that knowledge, Peter,
James, and John, had of Moses and Elias, in the transfiguration of Christ in the mount,
which was a figure in heaven.
DISPARITY.
I. ADAM'S pleasure and delight in Paradise was much of it earthly : but the saints plea-
sure and delight in the Celestial Paradise will be heavenly.
II. Adam in Paradise was troubled with a tempting devil : but the saints in the Ce-
lestial Paradise shall not be troubled any more with a tempting devil, for he shall be shut
up in chains of eternal darkness, to be tormented for ever.
III. Adam soon lost his earthly Paradise, by sin, and was turned out of all : but those
who are accounted worthy to obtain this heavenly paradise, shall never lose it, nor be turned
out of it, but continue in it for ever and ever, even to the days of eternity.
968 HEAVEN A CROWN OF LIFE. * [BOOK IV.
HEAVEN A CEOWN OF. 'LIFE.
"Henceforth is laid up for me a Crown of righteousness " 2 Tim. iv. 8.
"And I will give thee a Crown of life" Kev. ii. 10.
** He shall receive the Crown of Life , which the Lord hath promised to them that love him,"
Jam. i. 12.
THE reward of the godly in heaven is called a Crown,, a Crown of life, a Crown of righte-
ousness. &C. > ; : '-:' .
PARALLELS. "" --. ^fcj
I. A Crown denotes any beautiful ornament, or profitable tb^ing^iience a Crown is put
for to adorn, and bless with good things, and so make joyful ^tKeTsaints in heaven shall be
beautiful and very glorious, they shall sparkle, and shine forth.-1|ke; : the sun, in the kingdom
of their Father, plentifully enjoy and possess true blessednesf^'Prov. iv. 9, and xvii. 6,
Psal. viii. 5, and ciii. 4. "TV* -V-.
II. A Crown is a sign of a kingdom and dominion, saith Aihs worth : the glorified saints
in Heaven shall possess a kingdom, and shall be as kings and princes for ever and ever.
" Hearken, my beloved brethren, hath not God chosen the poor of this world rich in faith,
and heirs of the, (or that), kingdom, which he hath promised them that love him ?" Jam. ii. 5.
III. A Crown denotes also victory ; Christ warring against his enemies, and overcoming
them, hath on his head many Crowns, or diadems : so the saints being Crowned, signifieth
that perfect conquest they have, through Christ, obtained, over sin, Satan, death, and hell, &c.
IV. A Crown signifieth glory, honour, and external grandeur : the glorified saints shall
be honoured, and appear in eternal grandeur, as kings who have their Crowns on their heads.
V. As there is nothing more rich, glorious, desirable, nor. esteemed among men, above a
Crown, or kingdom : so the Holy Spirit in setting forth the reward, and everlasting glory
of the saints in Heaven, compares it to these things. But alas ! there is no earthly thing,
how splendent and glorious soever, can sufficiently set out the state of the saints after death,
or the glory of Heaven. For pleasure, it is called paradise ; for riches and honour, it is
called a Crown and a kingdom. A Crown of Life, denoting that saints in laying down their
lives for Christ, shall not be at all losers thereby, but only exchange it for a better ; a short
momentary Life, for an everlasting Life, a Life of joy, for a Life of sorrow ; a Life of perfect
freedom, for a Life attended with manifold temptations.
DISPARITY.
I. OTHER Crowns, I mean earthly Crowns, are corruptible : this Crown is incorruptible.
II. Other Crowns are attended with many sorrows, troubles, and perplexities, &c.
But this Crown is attended with no such thing, for the condition of the heirs of this never-
fading Crown will be so joyful, that look outwardly, there is joy in the society, Heb. xii.
22, if inwardly, there is joy in their own felicity, 1 Cor. ii. 9. Look forward, there is joy
in the eternity of it, 1 Pet. v. 10. So that on every side they shall be even swallowed up
of joy, Isa. xxv. 10. 0! the transcendency of that paradise of pleasure! where is joy
without heaviness or interruption ; peace without perturbation ; blessedness without misery ;
light without darkness; health without sickness; beauty without blemish; abundance
without want ; ease without labour ; satiety without loathing ; liberty without restraint ;
security without fear ; glory without ignominy ; knowledge without ignorance ; eyes with-
out tears ; hearts without sorrow ; souls without sin : where shall be no evil heard of to
affright them, nor good wanting to cheer and comfort them ; they shall have what good
they desire, and desire nothing but what is good ; their promises shall end in performances ;
faith in sight and clear vision ; hope in fruition and possession : yea, time itself shall be
swallowed up in eternity.
BOOK IV.] HELL A FURNACE OF FIKE J PLACE OF: THE DAMNED. 969
To sum up all in a few words, there is no joy here comparable to that in heaven ; all our
mirth here, to that is hut pensiveness ; all our pleasures here, to that is hut heaviness ;
all our sweetness here, to that is hut bitterness ; even Solomon in all his glory and royal-
ty, to that was but as a spark in the chimney, to the sun in the firmament ; yea, how
little, how nothing are the poor and temporary enjoyments of this Life, to those that the
heirs of promise shall enjoy in the Life that is to come ?
III. Other Crowns fade away, the prince is in a moment gone from that, or that is
gone from him: hut this Crown abideth. "It is incorruptible, and undented, and fadeth
not away, reserved in heaven for you," &c., 1 Pet. i. 4.
IV. Other Crowns are gotten many times by usurpation : but the saints shall have the
Crown in a just and righteous way ; it is a Crown of righteousness, of which saints are
true and lawful heirs ; this Crown is purchased for them by Christ, and given to them by
the free donation of the Father ; besides they are horn heirs to it by the Spirit. " If chil-
dren, then heirs, heirs of God, and joint-heirs with Christ," &c., Eom. viii. 17.
INFERENC E S. -
I. We may infer from hence, that God's children are not such fools, as they are ac-
counted by the ungodly world ; they have made a good choice, in preferring heaven above
earth. What is the glory of this world to the world to come ? Yea, paradise, or the
Garden of Eden, was but a wilderness compared with this paradise. And indeed, if the
gates of the city be of pearl, and the streets of gold, what then are the inner rooms, and
lodging chambers of the great monarch of heaven and earth, at whose right-hand are plea-
sures for evermore ?
II. Let not the Saints grow weary, nor faint in their minds, when heirs of a crown of
glory that fadeth not away ; methinks they may be contented to undergo some troubles
in this life, since by suffering these things for Christ's sake, they shall be Crowned with
glory, honour, and everlasting life; "They shall receive the Crown of life," &c., Jam. i. 12.
HELL A FURNACE OF FIRE; THE PLACE OF THE
DAMNED.
" And shall cast them into a Furnace of Fire, there shall be wailing and gnashing of teeth,"
Matt. xiii. 42.
WE are now drawing towards a conclusion ; it remains only, that we speak something
concerning Hell, which is the Place prepared for the Damned, the torment of whom is set
forth by Fire, by a Furnace of Fire, and by utter darkness. It hath been a long and an-
cient controversy, whether Fire here is to be taken properly or figuratively ? I shall not
undertake to determine, whether it be real Fire or not : doubtless the torment of the wick-
ed will be worse than it is to be cast into any Furnace of elementary Fire. The school-
men affirm, that the least torture in Hell, exceeds the greatest that can be devised by all
the men on earth ; even as the least joy of heaven, surpasseth the greatest comforts of this
world, &c. There is scarce any pain here on earth, but there is some hope of ease, mitigation,
or intermission ; but in Hell, their torments are easeless, remediless, and they themselves left
hopeless, helpless, and pityless. However, we will run a parallel between a Furnace of Fire,
and the Place of the Damned ; for in some things there is a fit resemblance.
PARALLELS.
I. A Furnace of Fire, hath been prepared as a Place of toi-ment ; the king of Babylon
caused a Furnace to be heated exceeding hot, and that whosoever would not bow down
to his golden image should be cast into it : Hell is a place of torment prepared for all
wicked and ungodly men, who live and die in their sins, Rev. xxi. 8.
II. A Furnace of Fire that is heated exceeding hot, is very terrible and amazing to
him, who for his wicked deeds is told he must be cast therein : so Hell is a very terrible
and amazing thing to think upon ; how lamentable is the thought of it to a guilty sinner,
that is awakened, that sees no remedy, but thither he must go !
III. What torment can he greater than to be cast, into a burning Fiery Furnace ? so
what torments can be greater than the torments of Hell ?
6 H
970 HELL TJTTEB DARKNESS. [BOOK IV.
DISPARITY.
LA Fiery Furnace though terrible and painful, yet it puts an end to the lives of those
that are thrown into it, and the hotter it is, the sooner it dispatcheth them out of their
pain; hut the torments of Hell put no end to the tortured, neither can the Damned die,
hut have an ever-dying life, and an everlasting death : it is a death which hath no death,
"The worm dieth not."
II. The torment of a Fiery Furnace can reach hut the outward man, it cannot destroy
the soul : hut the torments of Hell reach to the very soul, called the perdition or destruc-
tion of ungodly men, hoth of soul and body.
III. The hottest Furnace in the world may abate its heat for want of fuel, and at
length he wholly extinguished ; however its terrors and pains are hut short and momentary :
hut the tormenting Fire of Hell never abates its heat, nor ever goeth out, therefore called
everlasting Fire ; now to add eternity to extremity, and then you will perceive Hell to be
Hell indeed.
IV. Other Fire may be quenched : but the Fire of God's wrath, or Hell Fire, shall
never be quenched, ut supra.
I N V E B E N E S .
THAT as there is no greater cause of magnifying Christ, than for redemption-mercy, and
so of joy unspeakable, and full of glory : so there is no greater cause of sorrow, and intol-
erable misery, than to live and die in sin, and so to be cast both body and soul into Hell
Fire. ! what an alarm may those two Scriptures among many sound in the ears of
wicked and ungodly men, " Be not deceived, neither fornicators, nor idolaters, nor adul-
terers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous,
nor drunkards, nor rafters, nor extortioners, shall inherit the kingdom of God," 1 Cor. vL
9, 10. But whither then must they go ? See Rev. xxi. 8. " But the fearful, and unbe-
lieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idola-
ters, and all liars, shall have their part in the lake which burneth with Fire and brimstone,
which is the second death/'
HELL UTTER DARKNESS.
1 Shall be cast into Utter Darkness," Matt. viii. 12.
To whom is reserved the blackness of Darkness for ever," Jude 13.
As the torment and misery of the ungodly is set forth by a furnace of fire : so it is also by
Darkness, Utter Darkness, and blackness of Darkness, as the word 2p> signifieth.
PARALLELS.
I. GOD sometimes hath brought Darkness upon a people, as a great judgment, for sin
and rebellion against him : so God in just judgment will cast the wicked into Darkness,
into a burning furnace of fire, but such fire as shall give no light, therefore called Utter
Darkness.
II. Where there is Darkness, either by want of light, or want of sight to see the light,
there cannot be any comfortable enjoyment of any visible object, that might afford them
satisfaction and content, as it doth those that enjoy the light : so to be cast into Darkness,
nay Utter Darkness, not only such Darkness that is a deprivation of light, or occasioned
by want of sight, but a Darkness of terror and torment, reserved for wicked and ungodly
men, called the blackness of Darkness : for as the glory of heaven shall abound beyond
all comparison with glorious light, called the inheritance of the Saints in light, Col. i. 12,
so the horrors and terrors of Hell will consist in that abounding Darkness, beyond all
comparison.
III. As to be shut up in spiritual Darkness, is a separation from God, as to his pre-
sence in a way of grace : so to be shut up in the thickness and blackness of the
Darkness of Hell, is an eternal separation from God, and the enjoyment of him for
ever : when once lie shall say, " Depart from me," there is a separation from all joy and
happiness ; " ye cursed," there is a black and direful excommunication ; " into fire," there
is the extremity of pain; " everlasting," there is a perpetuity of the punishment ; "pre-
BOOK IV.] HELL UTTER BASENESS. 971
pared for the devil and his angels," there are the infernal tormenting, and tormented com-
pany. And to increase the horror and amazement of the damned, this fire shall not only
torment them, not give them any light, but they shall be cast out into Utter Darkness,
where there shall be weeping and gnashing of teeth.
DISPARITY.
I. When God brings Darkness upon a land, as he did upon Egypt, as a judgment, it
hath been but for a while, a certain time, and after there hath been light again ; but those
that shall be cast out into the Darkness of the pit of Hell, shall never see light more,
neither spiritual, natural, nor artificial. As there will be no need of the sun nor stars' in
heaven : so the damned shall not have any benefit thereby, whatever their needs and ne-
cessities are.
II.. Men may be in Darkness spiritually, and they may be enlightened and saved through
grace, but to be cast out into the dark and dismal gulf of Hell, it totally and everlastingly
deprives of any use of means, for enlightening any more for ever, Gospel light shines not
at all in that dark and dismal region, because they hated the light thereof in ]this world,
they must now be cast into utter darkness in the world to come.
III. Men may be in Darkness, and yet enjoy many other comforts, though they be de-
prived of light : but the damned in Hell are not only in black and thick Darkness, but are
also deprived of any other comfort. As they see nothing but Darkness, so they hear no-
thing but dismal screeches, and amazing dreadful cries, and gnashing of teeth.
IV. Men may be naturally blind, or shut up in a dark dungeon, and yet may have much
of the presence of God with them : but the damned that are in the Blackness of Darkness,
that is, the Darkness of Hell, shall utterly be deprived of the comfortable presence of God ;
as they said to God, depart from us : so are they separated with a " depart ye from me, ye
cursed, into everlasting fire, or, into the Blackness of Darkness for ever."
INFERENCE S.
I. How might this awaken sinners, and be a means to turn them from spiritual Dark-
ness to light ; and from Satan, the prince of darkness, to God : Oh .' that these closing,
direful, and amazing lines, might turn many to righteousness, to believe, repent, and obey
the Gospel, before the Lord Jesus come in flaming fire, rendering vengeance upon all that
know not God nor obey the Gospel.
II. How just will the condemnation of such rebellious sinners be, who will neither
be drawn by the tenders of mercy and salvation to Jesus Christ, and of an enjoyment of
heaven through him, nor be deterred from their sinful course, by all the threatened judg-
ments, nay, though it extend to Hell itself, to the fire of Hell, to the Blackness of Dark-
ness for ever I Oh 1 were there not eternity written upon the gate of the broad- way that
leads to destruction, the damned might have some hope, though it were not till hundreds
of thousands of millions of years were expired : but, Sinners I when once this dark
dismal dungeon hath shut its mouth upon you, and you come with the devil and his angels
to lie therein, you can never come out more, never see light more, never have ease from
intolerable torment more ; no father, husband, wife, &c., can come to light so much as a
candle^ or dip the tip of a finger in water to cool your tongue !
III. Let the redeemed of the Lord rejoice and magnify the God of their salvation, who
hath given them good hope through grace, that they are delivered from wrath to come,
by being called out of spiritual Darkness into Christ's marvellous light, and by him have
escaped that dreadful doom, of being cast into Utter Darkness.
6u2
MOSES'S VAIL REMOVED;
OR
TYPES OF THE OLD TESTAMENT EXPLAINED.
ADAM A TYPE OF CHRIST.
" Death reigned from Adam to Moses, even over them that had not sinned, after the simili-
tude of Adam's transgression, who is the figure of him that was to come," Rom. v. 14.
P AB ALLEL S.
I. Adam had no father but God ; so Christ likewise had no father but God. They
were both in an especial manner called the sons of God; the one by creation, the other
by eternal generation.
II. Adam was made heir of the world : Christ is heir of all things, not only of this
world, but of that which is to come.
HI. Adam was a common or public person, representing all his seed, or natural off-
spring; hence his sin is charged upon his whole posterity; "By Adam's sin were many
made sinners," &c., Rom. v. 12, 14. Christ, the second Adam, is a common or public
person, representing all his true seed, or spiritual offspring : so that as Adam's sin was
imputed to all his children, so is Christ's righteousness imputed to all his children, through
faith, Rom. v. 19.
The first Adam merited death for his seed ; the second Adam merited life for his seed.
NOAH A TYPE OF CHRIST.
PARALLELS.
I. NOAH was a saviour, nay, in a good sense, the saviour of the world ; for it was
through him, and by his means and righteousness, there was a seed preserved from the
Flood, &c. Christ is a Saviour, the great Saviour, the only Saviour of the world ; hence called
Jesus.
II. Noah was a preacher of righteousness, and invited sinners to repentance : Christ
was a Preacher of righteousness, and came on purpose to call sinners to repentance. Noah's
ministry was despised by the ungodly : so was the preaching and ministry of Jesus Christ,
by the unbelieving Jews, and others : those that refused and rebelled against Noah, and
his ministry, were destroyed by water ; and those that refuse and rebel against Christ
shall be destroyed by fire.
III. Noah built an ark : so Christ builds his Church. Noah built the ark according to
the commandment of God : so Christ in building his Church, did every thing according to
the commandment received from his Father. 3. Noah took many trees to build the ark :
so Christ takes many believers, called trees of righteousness, to build his Church.
IV. Some clean, and some unclean beasts were received into Noah's ark : so some holy
and sanctified persons, and some unsanctified ones, are received into Christ's Church,
though not by Christ's appointment.
BOOK IV.J On, TYPES EXPLAINED. 973
V. All that were not received into the. ark, perished. So all who get not spiritually
by faith into Jesus Christ, or are not true members of the visible or invisible Church,
shall be damned and perish eternally.
VI. Noah's ark was tossed upon the rough waves, and yet was preserved : so the
Church of Christ is tossed upon the rough waves of a tempestuous world, and yet preserved.
VII. Noah was the great repairer of the world : from him descended all the in-
habitants of the earth: Christ is the great and glorious Repairer, of the world, and from
him proceed all the inhabitants of heaven.
VIII. Noah sent a dove out of the ark, to see whether or no the waters were abated,
who returned with an olive-branch in her mouth : so Christ sends forth the Spirit, called
a- Dove, or, in the likeness of a dove, who brings tidings to believing souls, that the wrath
of God is appeased, &c.
MELCHISEDEC A TYPE OF CHEIST.
unto ^ e ^ on f God" &c., Heb. vii. 3.
PARALLELS.
I. THE notation of his name Melchisedec, signifieth king of righteousness: Christ
Jesus is the only King of righteousness.
II. In his offi.ce he was a Type of Christ : (1.) He was king of Salem king of
peace : so Christ was called " the Prince of peace," not only a peaceable Prince, but
Prince of peace, one that commands peace at his pleasure in the world, in the Church,
and in the souls of men, Isa. ix. 6. (2.) Christ is not only Prince of the world, but
peculiarly Prince of Salem, Prince of Jerusalem, viz., the true Church of God. (3.) Mel-
chisedec was not only a king, but also a prince, yea, a priest of the Most High God : so
Christ is both King and Priest. -/>;-.:,.;.-,";.
III. Melchisedec was a Type of Christ in his original: " Without _ father, ' without
mother, without descent, having neither beginning of days, nor end of life," Heb. vii. 3,
that is, there is no mention of these things concerning him in the holy Scripture ; we
have not his genealogy, or story of his life; though none doubt, but he had both
father and mother, and descent, &c. ; but God on purpose would have all these con- ;.
cealed, that he might be a more express Type of Christ, who was truly without father,
in respect of his manhood, or human nature ; and without mother, in respect of his God-
head: " And who can declare his generation?" &c., Isa. liii. 8. L'2 - ' ,' <."/;;: 'f^xZX^K ;>-:
IV. Melchisedec blessed Abraham, and doubtless the lesser is blessed of the greater";
he was a most eminent and renowned person. Some do conclude he was the patriarch
Shem, who was without beginning of days, in respect of the world after the flood, and
without end of days in respect of the world before the flood; but since God hath concealed
who he was, let us be satisfied. But in this, doubtless, he was a Type of Christ, who is
greater than all that went before him, great in power, office, and sovereignty, and is sent
to bless his people ; it is he alone that blesseth all the true seed, and heirs of promise.
V.* Melchisedec was a priest, not after the order of Aaron ; he was not anointed with
material oil, nor received his Priesthood from_any other, but only so declared by the mouth
.of God. His Priesthood passed not to other men : for as he received it from none, so he
passed it not to any other : nor did any, as we read of, succeed him ; so Christ received
his Priesthood from none but God himself, and was not anointed with material oil, but
with the oil of gladness only : and as he received his Priesthood from none, so he passeth
it not to any other ;' he hath none that can succeed him, but abideth a Priest for ever in
his own person in heaven.
ABRAHAM A TYPE OF CHRIST.
PARALLELS.
I. ABRAM, and Abraham, signify an high father, and a father of a multitude : so is
Christ an high and heavenly Father, called the everlasting Father, Father of all the
faithful, &c.
974 . MOSES'S VAIL BEMOVED; [k>OK iv.
II. To Abraham, and to his seed was the promise made : so to Christ and to his true
seed, is the promise made.
III. Abraham was king, priest, and prophet in his own family; so is Jesus Christ in
his Church.
IV. Abraham put Hagar and Ishmael out of his house : so Jesus Christ cast out the
legal coyenant, and fleshly seed, out of his Church ; Kagar being a figure of the one, and
Ishmael of the other, Gal. iv.
V. Abraham is called the heir of the world : Jesus Christ is so most properly and truly,
Born. iv. 13.
ISAAC A TYPE OP CHRIST.
. PARALLELS.
I. ISAAC was the son of Abraham, the father of the faithful, a promised seed long
before he was born ; and so strange was his birth, that though he was born by the
strength of nature, yet of Sarah's dead womb, when it ceased to be with her as with other
child-bearing women ; insomuch that when the angel foretold it to her, she thought it
impossible, Gen. xvii. 12. So. Jesus Christ is often called the son of Abraham, yet the
only -begotten Son of God by nature, who is the Father of all that are taught, and can say
in truth, " Our Father," &c., the only true promised Seed, who was long prophesied of,
and expected by all believers ; born and incarnate by the strange and wonderful power
of the Holy Ghost, in the womb of the blessed virgin, yea, in such a miraculous manner
that when it was foretold her by the angel, she thought it impossible, Luke i. 34.
II. Isaac was mocked, and basely abused by Ishmael, the fleshly seed : so was Jesus
Christ by the Jews, who were the children of the bond-woman.
III. Isaac was led as a lamb to the slaughter : so was Jesus Christ. Though in this
there was a great disparity; the one was spared, namely, Isaac ; but Jesus Christ was
sacrificed.
IV. Isaac was offered, as it were, and three days dead in his father's mind and prnv
pose, yet died not ; but his father received him as from the dead : so Jesus Christ offered,
but in respect of his divinity, died not ; and though his humanity lay dead three days in
the heart of the earth, yet it revived again ; so both were, saith Dr. Taylor, delivered
from death the third day ; wherein the apostle plainly makes him a Type, Heb. xi. 19.
" From whence he received him, as in a figure, Type, or resemblance," &c.
. V. Isaac,, as the learned observe, was a Type of Christ in his marriage. (1.) He
married one of his own kindred : so the spouse of Christ is of the same flesh which he
himself assumed. (2.) She was wooed by his father's servant : so is the spouse of Christ
by his faithful ministers. (3.) Bebekah resolved to forsake all her friends, and her
father's house, to become Isaac's wife : so believers forsake all in affection, and actually,
when called thereunto, for the sake of Jesus Christ. (4.) She was decked with jewels,
trimmed, and rarely adorned, when she came to meet Isaac : so the spouse, the Lamb's
wife, shall be richly decked, and gloriously adorned, to meet Jesus Christ, when he "comes
" in the. glory of the Father, to receive her to himself," Bev. xix. 7. (5.) She came to
meet Isaac : so shall the saints meet Jesus Christ in the air at the last day, 1 Thess. iv. 17.
JACOB A TYPE OF CHBIST.
PABALLELS.
I. JACOB was a supplanter, as his name signifies ; he supplanted Esau : so Jesus
Christ supplanted, as Guild observes, sin and Satan, &c.
II. Jacob was hated and persecuted by Esau : so was Christ by Satan, and his emis-
saries. In his great afflictions he saw an angel of God ascending and descending upon
him : so Christ, after his temptations in the wilderness, and also when he was hi his bloody
agony, was comforted by the angels of God ; they administered unto him.
HI. Jacob endured great hardship for Bachel, whom he dearly loved ; so Jesus Christ
endured many years' sorrow and trouble for his Church, whom he loved so dearly, that he
laid down his Me for her sake.
BOOK IV.] OB TYPES EXPLAINED. 975
IV. Jacob was called a prince with. God ; he wrestled long and at last was comforted ;
so Christ is a mighty Prince, and prevailed also, " being heard, in that he feared," Heb. v. 7.
JACOB'S LADDER A TYPE F C H R I S T,
Gen. xxviii.
PARALLEL s . . .
I. Jacob's Ladder, which he saw in a vision, stood upon the earth, but the top reached
to heaven : so Christ, although he was humbled in shape of sinful flesh, to the earth, as
it were ; yet he was the Most High God, reaching so to heaven.
II. The angels went up and down by it ; so we ascend up to God by Jesus Christ,
and God descends, as it were, by him also down to us.
III. The Lord stood above it, and made promises of Canaan to Jacob : so God in
Christ, and through him, hath made all promises of heaven, and ratified them to us.
IV. In the place which was called the house of God, and of heaven, was the
Ladder seen, Gen. xxviii. 19. So in Christ's Church, the true house of God, we get a
clear and full sight of Christ.
JOSEPH A TYPE OF CHRIST.
PABAL LEL S.
I. JOSEPH, signifies increasing ; he was the first-horn of Rachel, and Jacob's beloved
son : so Christ, in his human nature, in the days of his flesh, grew, and increased in
strength, and in favour with God and man ; and so also there shall be of his kingdom
and glory in the world, who is the beloved of his Father.
II. Joseph was very beautiful, and also excelled all his brethren in true virtue, Gen.
xxxvii. 3. So Jesus Christ is more beautiful than the children of men ; he was full of
grace and truth.
III. Joseph was a man of great wisdom, able to expound deep secrets, &c. In Jesus
Christ are hid all the treasures of wisdom and knowledge, who is therefore called the
great Counsellor, and is that blessed Lamb, who hath prevailed to open the books, and
loose the seals thereof ; he hath the Spirit without measure, and thereby opens all the
deep mysteries of God, that lay hid from ages and generations, &c.
IV. He is called a fruitful bough whose branches run upon the wall, because out of
him branched two tribes, Ephraim and Manasseh, Gen. xlix. 22. Therein, saith Dr.
Taylor, he was a Type of Christ, who is not only a fruitful bough, and called the branch,
,&c,, but also a Root, from whom all the tribes of God branch out, and flourish. And
whereas those trees are withered, Christ shall see his seed, and prolong his days, and
they shall abide to eternity.
V. Joseph was a type of Christ in his actions. (1.) He was sent by his father, to
visit his brethren in the wilderness, who evilly treated him there : So Jesus Christ
came to visit his poor people, who were wandering in the wilderness of this world ;
and when he came hither, was evilly treated by bis own brethren, the Jews, who con-
spired to take away his life ; like as Joseph's brethren sought to deal by him. (2.) Jo-
seph fed his brethren, and all his father's house : so Jesus Christ feeds the Church of
God. (3.) Joseph being innocent, yet suffered many hard things : So did Christ.
(4.) He did all the good he could for his brethren, who had ill deserved it from his hands :
so did Jesus Christ deal by poor sinners, who had abused him, and still daily do. (5.)
He taught his brethren the great duty of brotherly love ; " See that ye fall not out by
the way." So Jesus Christ, above all lessons, commends to us the new commandment
of love, &c.
VI. Joseph was a Type of Christ, not only in the actions of his life, and in respect of
those things he suffered, and cruel temptations he met with, &c., but also in his ad-
vancement, and great preferment; he by being abased was raised to honour: so was
Jesus Christ. Joseph was made a mighty Lord, and was next to Pharoah ; so is Christ
advanced in power and glory next to God himself. Every man was to bow to Jo-
seph, Gen. xli. 43. Se every one is required to bow the knee to Jesus Christ, Phil,
ii. 10. All were to go to Joseph, they were to depend upon his word. " Go to Joseph,"
saith Pharaoh, "and what he saith to you, do ye," Gen. xli. 55. So God the Father hath
976 MOSES'S VAIL REMOVED; [BOOK iv;
given Christ a name above every name; Acts iii. 22, 23. And whatsoever any sin-
ner or believer wants, the Father commands them to go to Jesus, and to hear him in
every thing that he shall say unto them. " This is my beloved Son, in whom I am well
pleased ; hear ye him," Matt. iii. 17.
MOSES A TYPE OF CHE I ST.
I. MOSES was a Type of Christ in his person : (1.) He was of mean parents and
birth : so was Christ in respect of his flesh, or human nature, of a poor decayed and dried
stock, being born of a poor virgin. (2.) Moses was no sooner born, but he was exposed
to the wrath of Pharoah, king of Egypt, who sought to put him to death : so Christ in his
infancy was sought by king Herod to be slain ; but both by God's extraordinary providence
were delivered. (3.) Moses was of a meek and sweet disposition, above all that dwelt
upon the earth, yet full of zeal and indignation against sin : so Christ was a pattern of
meekness and humility. " Learn of me," &c., Matt. xi. 28, 29.
II. Moses in his office and function was a Type of Christ. (1.) He was appointed
by God, and sent to deliver Israel out of Pharaoh's cruel bondage : so Jesus Christ was
appointed and sent to deliver all the Israel of God from the cruel bondage of Satan,
and heavy oppression and burden of .sin. (2.) Moses was sent to lead Israel towards
Canaan : so Jesus Christ leads us to heaven, the anti-type of Canaan. But in this there
is a disparity : Moses led Israel but unto the sight of the promised land ; but Jesus Christ
leads us quite into heaven, or the land of promise. (3.) Moses was learned in all the
learning of Egypt : Christ was learned to admiration ; his enemies cried out, from whence
hath he all this learning ? (4.) Moses gave the law, having first received it from the hand
of God : so Jesus Christ hath given us the law of the Gospel, as he received it from his
Father. (5.) Moses was mediator of the first covenant, and as so considered, was both
King, Priest, and Prophet : Jesus Christ is mediator of the second covenant, and as so
also both King, Priest, and Prophet. (6.) Moses wrought many mighty miracles in
Egypt, at the Bed Sea, and in the wilderness, to confirm the law, and to show Israel that
he was really sent of God : so Jesus Christ wrought many strange and wonderful miracles
by sea and land, in towns and deserts, to manifest his glory, to show he was sent of God.
and to confirm his doctrine. (7.) Moses instituted the passover: so Christ, the true
Moses, instituted the Supper.
III. Moses in his faithfulness was a type of Christ; he was faithful as a servant ; he did
all things exactly according to the pattern showed him in the mount : so Christ in all
things was faithful as a Son, Heb. iii. 5, 6.
IV. Moses being to deliver the law, fasted forty days and nights in the mountain alone :
Christ being to preach the Gospel, fasted so long in the wilderness.
V. He was a Type of Christ in many particular actions of his life : (1.) Moses mar-
ried an Ethiopian, a stranger, a black : so Christ espoused the Gentiles, who were strangers
to God, and, by reason of sin, as black as hell could make them. (2.) Moses sweetened
the bitter waters of Marah, by a tree cast into it : so Christ sweetens all our afflictions by
the means of his cross. (3.) Moses led Israel through the Eed sea: Christ leads his
Church through a sea of tribulation. (4) As Moses was transfigured on mount Sinai, and
seemed so glorious, that the children of Israel could not behold his face : so Jesus Christ
also was transfigured in mount Tabor, so as his disciples were amazed, and wist not what
they said.
JOSHUA A TYPE OF CHKIST.
PAB ALLEL S.
I. JOSHUA, or Jesus, he was a Saviour, as his name signifies ; he saved Israel from tern"
poral and external enemies and calamities : so Christ saves us from all spiritual and inter-
nal enemies and miseries, as well he will from all external.
H. Joshua led Israel quite into Canaan, not only unto the sight of it, but into it : so
Christ leads us, as we said before, into heaven. What Moses could not do, Joshua
BOOK IV.] OR, TYPES EXPLAINED. 977
did do upon this account : so what the law could not do, being weak through the flesh,
Christ, our Joshua, hath done.
III. Joshua was a mighty conqueror : so is Christ. Joshua overcame and utterly des-
troyed many kings, that so he might give Israel the peaceable possession of the land of
Canaan : so Jesus Christ overcame, and totally vanquished divers mighty kings, and ene-
mies of our souls, that so he might give us a certain assurance of the eternal inheritance,
viz. (1.) Satan, the great king of the bottomless-pit. (2.) Sin, who, like a cruel and
merciless king and tyrant, reigned over all the children of men. (3.) Death, the king of
terrors, &c.
IV. All the good promises God made to Israel, were fulfilled by the hands of Joshua:
so all the gracious promises of God to his elect, were fulfilled in and by Jesus Christ.
V. Joshua saved Eahab's house, that had the red cord hung out at the window : so
Jesus Christ saves all poor penitent sinners, that express faith in his blood.
VI. He accepted also the Gibeonites, who humbly entreated peace of him ; so doth
Christ all sincere converts, who wisely seek for mercy.
SAMPSON A TYPE OF CHRIST.
PABALLELS.
I. Samson's nativity was foretold by an angel of God : so was the conception and nativity
of Jesus Christ foretold by an angel. (2.) Sampson was sanctified from the womb : so
was Christ much more.
II. Sampson in respect of his great strength, as some conceive, was a type of Christ.
IH. He conquered a stout lion in the desert, hand to hand, as it were : so Christ over-
came the roaring lion, the devil, in the wilderness, and made him fly.
IV. He slew many of God's enemies by hia death : so Jesus Christ by death overcame
sin, Satan, hell, and the grave.
DAVID A TYPE OF CHRIST.
"As all the kings of Israel were express types of Jesus Christ, the head of his kingdom,
and of all the people of God, &c. So were there two of them, that were more manifest
figures of him than all the rest ; I mean, David and Solomon, of both which we shall en-
quire wherein the resemblance consisteth. David was so special a type of the Lord Jesus,
as scarce is any thing noted of Christ, but some shadow of it might be observed in David,
of which we shall briefly touch upon in the following parallels." Dr. Taylor.
PARALLEL S.
I. For his person ; David, the Son of Jesse : Christ, the true Rod out of the stock of
Jesse. Both of obscure and low parentage, both out of dry and despicable roots, Isa. xi. 1.
II. David was a king of Israel, and had his kingdom raised out of humility : Christ is a
King, King of saints, and King of nations ; and yet at first his kingdom was small, and
rose by degrees, much after the manner as David's did, whose kingdom was the figure of it.
III. David was a man after God's own heart, save in the case of Uriah : Christ much
more a man after God's own heart, a man without spot. Christ is often called David,
" My servant David shall be the Prince among them," Ezek. xxxiv. 24. " They shall
serve the Lord their God, and David their king, whom I will raise up unto them," Jer.
xxx. 9. " They shall seek the Lord their God, and David their king," Hos. iii. 5. Not
the typical David, long before dead, but the Messiah, the true David, the beloved of God.
IV. David was made the head of nations, as he himself speaketh, " Thou hast made
me the head of nations," &c. Which was not so fully true in the type, as in the Anti-
type ; he spake it figuratively of Jesus Christ ; for literally David was king but of one
6 i
978 MOSES'S VAIL REMOVED ; [BOOK iv.
little corner in Judea; but Christ, the true David, hath, and shall have his dominions from
sea to sea, and from the river to the ends of the earth.
. V. David was a prophet as well as a King : so is Jesus Christ.
VI. David was anointed about the thirtieth year of his life : so Christ, the true David,
was baptized, and then anointed by the Holy Spirit, being about the thirtieth year of bis age.
VII. David in his wars had many poor men that followed him, such as were in debt, &c. ;
so Jesus Christ, the true David, had many poor men who followed him, and became his
disciples, who were heavy laden under the burden of sin, which is called a debt.
VIII. David had several brave men with him, who were called his worthies : so had
Christ, the true David, his twelve apostles, who were most valiant and noble champions
for the truth, besides the seventy disciples.
IX. David had many open, and some secret enemies, as Doeg, Ahithophel, &e. His
own son also rose up in rebellion against him : so Jesus Christ had, still hath, many open
and secret enemies. The Jews, who were called his own people, plotted against him ; nay,
and one of his own disciples, that ate bread with him, lifted up the heel against him, and
at last treacherously betrayed him with a kiss.
X. David was a type of Christ in his kingdom 1 . 1. In respect of the entrance. 2. In
respect of the administration. 3. Of continuation, &c.
1. David entered not without strong opposition, much contempt and. disdain : so Jesus
Christ was vilified : " The stone which the builders refused, is become the head-stone of
the corner," Acts iv. 11. No man was more despised of Saul's courtiers, than David, who
was thought far enough from the kingdom : so no man could be more slighted and rejected,
than Christ was by the scribes, Pharisees, Priests, and other people of Israel.
2. In his administration, David would judge uprightly, and sing of mercy and judgment;
he would endure no hateful person in his sight. Christ, the true David, is the most just
and righteous Judge of heaven and earth, who most sincerely dispenseth grace and mercy
to all penitent sinners, but feeds impenitent and rebellious ones with judgment, &c.
3. In the continuation of his kingdom, God promised mercy to David, and his seed for
ever : which promises are not to be extended to his carnal succession, for the princely
dignity is taken from them ; but the spiritual seed of the true David was there meant :
(1.) Christ himself, in whom his kingdom is perpetuated. (2.) The true Israel, whether
Jews or Gentiles, who by faith are engrafted into the Messiah, in respect of whom there
shall be no end of his kingdom.
XI. Many things that David speaks in the book of psalms, which some are ready to
think he spake of himself, yet, such a type was he of Christ, that they are directly appli-
cable to none but Jesus Christ, &c.
SOLOMON A TYPE OF CHEIST.
PARALLEL S.
I. Solomon, or Shelornon, peaceable, the son of David, greatly beloved, and king of
Israel and Jerusalem : so was Christ the beloved of God, the true Son of David according
to the flesh, King of Israel, and prince of peace, &c.
II. Solomon exceeded all other men in wisdom and knowledge : Christ is the wisdom
of God : " In him are hid all the treasures of wisdom and knowledge," Col. ii. 3. But
in this there is great difference between them. 1. Salomon had his wisdom by donation
and gift ; Christ, as God, derived it from none. 2. Solomon by all his wisdom knew not
the hearts of men : but Christ doth, he knew what was in man. 3. Solomon could not
infuse his wisdom into others, to make them wise : but Jesus Christ is made of God unto
us, wisdom ; he makes us wise. 4. Solomon in all things he did was not wise ; but Christ
was in all things wise ; in him was no folly.
III. Solomon for his wisdom was admired, and his fame was spread abroad : But
much more was the wisdom and excellent speeches, doctrine, and miracles of Christ
spread abroad, so that his very enemies confessed, never man spake like him, John viii.
BOOK IV.J OB, TYKES E^LAINED. 979
IV. Solomon was a Type of Christ, in that he was a king of the.greatest royalty, wealth,
and glory, that ever was ; he so enriched his subjects, that silver and gold were as common
to them as stones in the street, 1 Kings iii. 13. Christ enriches all his people spiritually,
the price of grace being far above gold.
V. Solomon was a Type of Christ, 1. In building ; 2. Dedicating ; 3. Ordering the
temple.
1. He built the temple : Christ built or builds his Church : " Upon this rock will I
build my Church," Matt. xvi. 18.
2. He dedicated the temple, and consecrated it to the service of God, by which means
prayers, and other acts of religious worship, were accepted : so Jesus Christ dedicated his
Church by solemn prayer to God, and by his blood and mediation renders all their services,
and other acts of religious worship, accepted by the Father.
3. He ordered all things in the temple, appointing the several offices and officers there-
of: so Jesus Christ, the true Solomon, orders all things according to his wisdom in his
Church, about the public worship of God, and hath appointed all offices and officers that
should be therein.
VI. Solomon was a Type of Christ in his administration of justice, which was the glory
of his royal throne.
Yet in many things Solomon was no Type of Christ, &c.
ELISHA A TYPE OF CHRIST.
I. ELISHA signifies the health of God. Jesus Christ is truly the health and salvation of
God ; it is he that heals all poor sin-sick souls.
II. He succeeded Elijah : so Christ succeeded the second' Elijah, viz., John Baptist.
III. He received the spirit of his predecessor in a double measure : Christ not in a
double measure, but without measure.
IV. He cured Naaman of his leprosy, and raised the dead : in this he was a Type of
Christ, who cured the leprosy both externally and internally, and in both senses raised the
dead also.
V. He had a wicked, ungodly, and covetous servant, call Gehazi : so had Christ a
wicked and covetous Judas.
His predecessor was a Type of Christ also in many things, particularly in his ascension
into heaven, &c.
JONAH A TYPE OF CHRIST.
I. JONAH, a dove in name : Christ was the same in nature.
II. He was three days and three nights in the whale's belly, yet at last came forth
alive : so Christ was three days and three nights in the bowels or heart of the earth, and
yet rose again alive.
III. He preached repentance to a wicked people : so did Christ.
ZERUBBABEL A TYPE OF CHRIST.
I. ZERUBBABEL is called the elect of God, Hag. ii. 23. So is Jesus Christ, "Behold my
servant, mine elect," &c.
II. The Lord promised to make him a signet, signifying thereby that his dignity and
glory should be most excellent, which is only accomplished in Christ.
IH. He was appointed to raise up the temple of David ; it was promised that he should
lay the foundation, and finish it, &c. So was Jesus Christ appointed to build up and
restore the spiritual temple and tabernacle of David ; he lays the foundation, and he finishes
it by his Spirit, &c.
6 i ~2
980 MOSES'S VAIL REMOVED ; .[BOOK iv.
AARON A TYPE OF CHRIST.
PARALLELS.
1. AARON, a teacher, or the mountain of fortitude : so is Christ the true Teacher of God's
word, and in that. respect not only the Anti-type of Aaron, but of all true teachers and
ministers of God's word, that went before him, and is also that exalted Aaron, or mountain
of invincible strength.
II. Aaron was Moses's mouth to the people, Exod. iv. 30. So is Christ his Father's
mouth to men, in declaring his will and mind to them.
III. He was the blesser of the people, Lev. iv. 22. So is Christ the true blesser of his
people, in and by him are all the families of the earth blessed ; him hath God the Father
sent to bless you, &c., Acts iv. 27.
IV. He was the high priest of. the Lord : in this he was express Type of the Lord
Jesus, who is the true and only High Priest of his faithful people.
V. He died upon the top of the mount : Christ was crucified upon the top of a mount,
called Golgotha.
THE HIGH PRIEST A TYPE OF CHRIST.
PARALLELS.
THE High Priest was a Type of Christ, Heb. vi. 1. 1. In his deputation to his office. 2.
In his consecration. 3. In his apparel. 4. In the execution of Ms office, &c.
First ; In his deputation to his office.
1. He must be chosen out of the tribe of Levi; Christ was taken from among men of
our flesh and bone.
2. He must not be blind, lame, &c., but wholly without natural blemish : to signify
Christ should be without sin, " In Ms mouth was no guile."
3. He was to be a man of knowledge, or no Priest of God : wMch figured forth that
perfect knowledge that is in Christ.
Secondly; as to his consecration, is set down, Exod. xxxix. 1, 1. Washing. 2.
Anointing. 3. Sacrificing and purifying with blood, and this consecration to continue
seven days together ; which in general, shadowed the surpassing sanctity and purity of
Christ, above all men and angels, and of his being anointed with the Holy Spirit above his
brethren, and of his becoming our High Priest, by the sacrifice of himself, or by offering
up his own blood, to atone and make peace, &c., Heb. i. 8. But whereas the High Priest
needed sacrifices to offer for his own sins, in that there is a disparity, for Christ having no
sin, needeth no sacrifice for himself.
Thirdly ; The High Priest in his apparel was a Type of Christ.
1. He was to have on a linen garment, which signified Christ's righteousness, which all
that appear accepted before the Lord, must have on.
2. A girdle, which as Ainsworth, and divers others observe, signified that constancy and
stability that was in Christ, who is as firm as a rock ; as also to show how fixed and stable
all God's people should be, being girt about with the girdle of truth and verity, and so pre-
pared, ready, and strengthened to every good work.
3. A bonnet, which signified God's covering and protecting our head from all dangers,
and in him, us, that no evil may befal us.
4. The High Priest was to have an Ephod, not of -wool, nor silk, but of linen,
the matter of which riseth out of the earth, which signifieth, saith Dr. Taylor, that
holy flesh of Christ, which vailed his Deity, as a garment; it was a long white gar-
ment, signifying the absolute righteousness of Christ; which is long enough to cover
all our nakedness. It was adorned with two onyx stones; and in them the names of
the twelve tribes engraven, which he carried on his shoulders; signifying that the
names of the godly are not lightly written, but engraven in the love and memory of
Christ, that Christ should carry his Church and people upon his shoulders, or support
them by his own strength : also the two onyx stones, with the names of the children
BOOK IV.] OR TYPES EXPLAINED. 981
of Israel engraven upou them, and wore upon the high priest's shoulder, was a great
ornament to him : so Christ looks upon his people to he as precious stones, and jewels
unto him.
5. The high-priest was to have on the breast-plate of judgment, the most precious part
of all his garments.
(1.) In respect of the twelve costly and glittering stones, which were to he set in four
rows, according to the number of the tribes of Israel : these stones signified the shining
grace 'and holiness of Christ, not only as it shone forth in his own person, but also as it is
communicated to all his faithful children, these stones shone gloriously : so do the saints
in grace, and true Gospel purity.
(2.) These stones were of great worth and value ; signifying what a value Jesus Christ
puts upon his church, they are as precious stones, and costly jewels in his esteem, thoxigh
slighted and contemned by men. .
(3.) They were set in the pectoral, and Aaron must carry them on his heart ; Digni-
fying that Christ hath as much care of his own ,people, as if they were inclosed in his
heart ; they he near him, and are always upon his heart, and in his mind.
(4.) In number twelve, according to all the tribes ; noting there is room enough in
Christ's heart for every particular saint, he loves them all, bears them all upon his heart,
before the throne of God.
(5.) They stood in four rows in a comely quadrangle ; signifying the comely order that
Christ hath placed in his Church, some in a higher, and some in a lower rank.
(6.) All the stones, and so consequently all the names of the children of Israel, stood
in the breast-plate in a narrow compass : so by Christ all the children of God are gathered
together, and sweetly vailed through the Spirit in love : in the breast-plate also, was the
Urirn and Thummim, which the Rabbi David, a Jew, saith, " It is unknown to us what
these signify ;" it is thought it was the workmanship of no man, but a sacred monument
immediately received from God, but all the learned, I have met with, agree they signified
Jesus Christ. 1. Their names, say some, signify light; others beauty and perfection ;
in Christ is all fulness of light, beauty and perfection. 2. Their use, was to receive by
them answers from. God, in difficult cases, when the priest consulted with him, the oracle
by Urim gave certain direction : so Christ is the most perfect rule and direction, shadowed
by that. As God spake then by Urim to the priest ; so now by his own Son, Heb. i.
1, 2. Those who would have their doubts resolved, must go to the Urim, go to Christ,
and to his ordinances, &c.
But to return back, and speak a little further to the robe of the Ephod, and bonnet
on the skirts of the Ephod, were fastened, the pomegranates of blue silk, and purple,
and scarlet round about; this fruit had a most pleasant smell, sweet in itself, and
sweetening other things, and is full of precious juice and liqour, Exod. xxviii. 31.
2. Bells of gold between them round about a golden bell and a pomegranate, &c., this
vesture or garment, might signify the righteousness of Christ's human nature, and
by the sweet pomegranates, the most excellent savour of Ms righteousness and obedience,
in the nostrils of God the Father, in the behalf of man ; which also in a spiritual
sense was full of precious juice and virtue, to qualify and abate the raging heat of God's
wrath ; as the juice of pomegranates doth allay the burning heat of an ague or fever ;
as also they might signify what a. sweet savour Christ's righteousness doth cast upon us,
when wrapped, as it were, therein, who by nature are in a stinking and loathsome con-
dition. 3. As to the golden bells they might figure forth the blessed sound of the
Gospel ; or, as some understand, Christ's visible owning of us now in heaven, and our
public owning of him on earth, which must be sincere ; we must not only make a sound,
but also have good fruit ; we must not only have a word for God, but a work for God ;
a bell, a pomegranate, a word, and a work.
6. The high-priest must be heard when he goeth into the sanctuary ; signifying, saith
Dr. Taylor, the power of Christ, our High- Priest's perpetual intercession, being entered
into the true sanctuary, viz., heaven itself for us.
As touching the mitre, or bonnet upon the priest's head, made of blue silk, and
fine linen, like to an half coronet, beautified with a golden plate, on which was writ-
ten " holiness to the Lord." 1. The mitre might not only signify God's covering and
protecting our Head the Lord Jesus, and us in him, but also his kingly dignity. 2.
The golden plate in which was written " Holiness to the Lord," figured forth in a most
conspicuous manner ; that most divine and perfect holiness of the Lord our righteousness,
982 MOSES'S VAIL REMOVED; [BOOK iv.
the holiness of his Person, the holiness of his nature, the holiness of all his actions and
passions ; his holiness, who is the cause, stream, and original of all our holiness, that is
accepted of God.
Fourthly, the priest was a type of Christ in the execution of his office.
1. The priest must kill the sacrifices, and none but he ; signifying Jesus Christ's vo-
luntary action, in laying down his life for us, none could take it away from him ; John x.
18 ; he was as well the priest as the sacrifice.
2. The priest offered the blood of the sacrifices to God, and sprinkled it on the altar ;
no man might offer his own sacrifice, but he must bring it to the priest : figuring there
was no coming to God but by Christ, who oifered up his own blood to atone for our sins ;
no other can offer any sacrifice to take away sin, but him alone, Lev. vii. 4.
3. The priest prepared the body of the sacrifice, flayed it, divided it into several
parts, washed the entrails, put fire unto the burnt-offerings, consumed the fat, cast the
filth and dung into the place of ashes, &c., signifying that Christ alone did the whole work
of our redemption, he suffered the heat of God's wrath and justice, he puts away all our
filth, and covers it in his own grave, and washeth us in the foundation of his own blood,
&c., Lev. i. 6.
4. The priest was to teach the people, " The priest's lips must preserve knowledge,
and thou shalt seek the law at his mouth ;" Mai. ii. 7, this figured forth Christ in his prp-
phetical office, who is the great Doctor and Teacher of God's mind and will to the chil-
dren of men, it is he who hath "the tongue of the learned, so that never man spake like him,
it is he who hath the tongue of the learned, so that never man spake like him, it is he who
hath the words of everlasting life, Psal. xlv. 2.
5. The priests were to preserve the oil for lights, and the incense, and for the daily
meat-offering, and the anointing oil, &c., signifying that Jesus Christ is the Preserver of all "
grace, in and for his church, he only watcheth for the safety of his people, he preserves the
light of his grace and good works in us, and the oil of gladness from decaying in our l am p s
and vessels, Luke xxiv. 50.
There were some actions more peculiar to the high priest.
1. He must daily dress the holy lambs and lights, morning and evening, before the Lord,
to preserve the light from going out: so Christ preserves the light of his word and Gospel
from being put out, though men and devils with all their might have endeavoured to do it,
Lev. xxiv. 2, 3.
2. He must weekly make the shew-bread, and set it before the Lord continually, and,
more expressly, every sabbath he must set on the table twelve loaves, according to the
number of the tribes of Israel, and take the old away, &c., Exod. xxv. 30. In this he was
a type of Christ, who sets himself continually in the ministry of the \v ord, as the substance
and anti-type of the shew-bread, before the children of men, especially to feed and
strengthen his own children, nay, and brings forth fresh food, new bread for them every
sabbath.
3. He must yearly, and that in the day of expiation, go into the holy of holies, to make
an atonement for himself, for Ms house, and for all the people, but not without blood ;
signifying that Christ by one alone sacrifice of himself, hath opened the sanctuary of
heaven, and by his ascension hath made entrance into it on our behalf, and there appears
before God once for all to make intercession for us. The priest went alone without any
attendants : so Christ hath trod the wine-press alone, no competitor, no companion hath
he in this work, and now pleads alone, as our own, and only Mediator, by virtue of his
own blood, at the Father's right-hand; "There is one," that is but one, "Mediator,"
between God and man, &c.
4. The high-priest continually was to decide the highest controversies, he must judge
between the clean and the unclean, he must put the one out, and receive the other into
the congregation ; signifying that Christ only, Christ alone is the supreme Judge of all
controversies, it is his word only that can decide the case, who is clean, and who unclean,
who is to be put out, and who to be taken into his Church, Exod. xxx. 10, Lev. xvi. 2,
Heb. x. 12, 19.
BOOK IV.] OB, TYPES EXPLAINED.. 983
THE TABERNACLE, AND WHAT IT WAS THE
TYPE OF.
THE Tabernacle in some respects, according to the learned, was a Type of Christ's human
nature.
(1.) It was exceeding glorious within, all the inward parts thereof were overlaid with
pure gold. This might signify how the human nature of the Son of God was covered
with the Deity ; that being the true tabernacle that God hath pitched, and not man.
St. John saith, the word dwelt, or tabernacled amongst us, speaking of his being in our
flesh, or taking upon him our nature, it being conceived by the Holy Ghost, and not
erected by man.
(2.) The Tabernacle was the place where God. met with his people ; now God meets
with his people in Christ, it is in and through him, we come to know or have the true
revelation of his will, and enjoy his gracious presence, &c. Those who would be ac-
cepted with God, and worship him aright, must wait at the door of this spiritual Ta-
bernacle.
Others understand by the Tabernacle, the Church, or mystical body of Christ, wherein
God graciously dwells, and hath promised also to meet his people.
1. It was moveable, signifying the 'troublesome state of God's people whilst they pass
through the wilderness of this world.
2. The Tabernacle had three places. 1. The outward court, where stood the brazen
altar. 2. The holy place. 3. The holiest of all. In the first, it typifies forth
the visible or outward form of the Church, in respect of the external exercise of
religion and worship, hither the common people may come. The second typified
out the spiritual state, or more close and holy fellowship of the Church, which none
have admittance into, but sincere and sanctified persons, who feed upon the spiritual and
true shew-bread, Jesus Christ. The third typified heaven itself, or the Church of God
triumphant, where Christ is set down in glory, at his Father's right-hand, to intercede
for us.
3. The entry to the holiest of all, was by the holy place, and to the holy place, was by
the outer court, &c. So our entry into heaven, is by being members of the visible Church,
through faith, and a good conscience. He that would enter into the holiest of all, must
first be holy ; and he that would come into a state of true holiness, and communion with
God and his people, must learn to know where the candlestick and true shew-bread stands,
which is the invisible Church.
4. You read of the fixed pillars of the holy place ; they might signify the holy apostles
of Jesus Christ, and his faithful ministers, who help to support the spiritual structure, the
Church, as pillars do support a house, &c.
5. The divers ornaments and instruments thereof, might signify the diversity of spirit-
ual gifts and graces in the Gospel-Church ; the Tabernacle was exceeding glorious within,
and all the inward parts thereof were overlaid with pure gold : so inwardly, the Church of
God is very beautiful, the king's daughter is all glorious within, Exod. xxxv., Psal. xlv.
6. The several coverings thereof, typified the Lord's sure and safe protection of his
Church, by his own immediate power and gracious ministrations of angels.
7. Gold within, and skies without ; might signify, though the Church is glorious within,
yet outwardly, to the sight and view of carnal men, she hath no beauty, but is looked
upon as contemptible.
8. The Tabernacle and all the instruments thereof ; yea, the very ash-pans, and snuffers
of the candlestick, must be made according to the pattern showed in the mount ; which
figured forth, that the Church of God, and all the exercise of worship that is therein, whe-
ther doctrine or discipline, must be exactly according to the express written word ; nothing
must be added to, nor diminished from, no alterations one way or other must be made,
Exod. xxv. 40.
8. The voluntary oblation of the people to build the tabernacle, signifies how willing
Christians should be to contribute of their outward substance to uphold God's Church, and
the public worship thereof.
10. The glorious door of the tabernacle, might be a figure of Christ, who saith,
" I am the door," John x. 7 ; it is by him we enter into the kingdom of grace and glory.
984 MOSES'S VAIL REMOVED; [BOOK rv.
THE VAIL OF THE HOLIEST, AND WHAT IS
FIGURED FORTH, Exod. xxvi. 31.
I. IT was glorious, of embroidered work ; tins saith Guild, signified the body of Christ,
filled with the fulness of God, or beautiful with all the most excellent and heavenly
graces of the Spirit, Heb. vii. 26.
II. It was replenished and wrought full of cherubims ! noting thereby that serviceable
and ready attendance of the angels on Christ's natural and mystical body, John i. 51.
III. It was borne up by glorious and costly pillars, overlaid with gold, on sockets of
silver ; to show that the humanity of Christ, especially in his sufferings, should be borne
up by his Deity, which his manhood overvailed.
IV. By the vail only, there was entry into the holiest place of all : so by the Vail,
that is to say, the flesh of Christ, which was rent, as it were, upon the cross, a new and
living way is made for us to the Father, Heb. x. 20.
THE ABK A TYPE OF CHRIST.
I. THE Ark was an assurance of God's presence amongst his people : so Christ is the
cause and assurance, that God in a gracious way is present with us.
III. Where the ark was, there it was lawful to offer sacrifice, and no where else :
which might show that our acceptance in God's sight, is through Jesus Christ. If Christ
dwell not in our hearts by faith, if we have not the Ark with us, Christ with us, God will
not accept of our prayers nor service.
III. In the Ark was the pot of manna ; to show that in Christ is the life, comfort,
and spiritual nourishment for our souls.
IV. The Ark had a crown of gold around about it ; signifying the majesty of Christ's
kingdom, or his regal power,
V. The two tables were in the Ark, the Ark kept them ; which might signify
Christ's keeping the law perfectly for us, and deliver us thereby from the curse of it.
VI. When the Ark was set in the temple of Dagon, Dagon fell down and broke to
pieces : so when Christ, and his truth, are set up in a man's heart, or a nation, sin and
idolatry will go down.
VII. Where the Ark was, there was the glory of God ; and when that departed, the
glory of God departed : so where Christ's blessed truth and Gospel is, there is the glory of
God, but when Christ leaves a people, takes away his Gospel, the glory of God goes from
that people.
Some run a parallel between the Church and the Ark ; others between the public wor-
ship of God and it ; but in my judgment, it more clearly was a Type of Christ, which may
comprehend much of what they say in respect of other things.
THE MERCY-SEAT, A TYPE OF CHRIST, Exod. xxv. 17.
I. It was called the Mercy-seat, or as Ainsworth gives it from the Hebrew word, a
propi tiation- covering ; this, saith the apostle, applieth to Christ, called God's
propitiation ; it is in Christ, mercy is truly seated ; and it is he that hath made a propi-
tiation for our sins, 1 John ii. 2.
II. It was the cover of the ark where the two tables lay. So Christ is the true cover,
the Deliverer from the curse and accusation of the law, Rom: iii. 22.
III. It was of pure gold, noting the spotless holiness of Christ.
IV. Upon the mercy-seat were two cherubims ; these cherubims signified the holy
angels, -they stretched their wings on high, covering or shadowing so the mercy-seat.
This word is used for protection or defence from evil, saith the learned Ain'sworth.
And doubtless, it might signify the usefulness of angels in Christ's spiritual kingdom;
they looked down on the Mercy-seat, signifying the mystery of Christ's incarnation,
or God manifested in the flesh, " Which things the angels desired to look into," 1
Pet. i. 12. Hence the apostle saith in another place, " He \vas seen of angels," seen
BOOK IV.] OK, TYPES EXPLAINED. 985
with delight and admiration. Some by the mercy-seat and cherubims, understand the holy
Trinity in unity, viz., by the mercy-seat, being a figure of Christ ; and the two cherubims,
the Father and the Holy Ghost ; and by the two cherubims at the end of the mercy-seat,
they understand Christ's standing between. God and the rigour of his justice, God looking
on the law, through Christ, as fulfilled by him, for us ; and from hence communing with
us : but that the Father should be represented to us in the figure of one of the cherubims ;
I see no ground for it, forasmuch as we read of no similitude of the Father, save the per-
son of Christ only, so Deut. iv. 15.
THE TABLE OF SHEW-BREAD A TYPE OF CHRIST.
I. It was covered over with gold, and a crown about it ; noting, saith Guild, the purity
of Christ's humanity, with the glory of his Deity, and majesty of his kingdom.
II. It had food, called Shew- bread, set upon it, which none were to eat of but the priest ;
only signifying that spiritual nourishment which is in Christ, the Bread of Life ; which
none receive or partake of, but believers only, or the royal priesthood of the faithful.
III. The Bread was always to be upon the table ; signifying, in Christ there is food
continually for our souls.
IV. There was much Bread, twelve cakes, or square loaves, &c. : signifying, in Christ
there is food and nourishment enough, for all who see a necessity of him ; or it doth show
how plentifully God feeds his elect ; his poor shall not want bread, his Table is always
spread, always richly and abundantly furnished.
THE CANDLESTICK A TYPE OF CHRIST, AND
OF HIS MYSTICAL BODY.
I. It was the only thing that held the light, which enlightened the sanctuary ; so from
Christ all the light of grace and spiritual gifts come, for the use and benefit of his Church.
II. It had seven lamps, to signify that perfection of light that is in Christ.
III. It was placed in the sanctuary : so is Christ as a glorious light placed in his Church,
or spiritual sanctuary ; " Out of Zion the perfection of beauty, God hath shined." Some
by the lamps, understand the ministers of the Gospel were signified.
IV. It had an upright stem, which bore the many branches that issued or proceeded
from the same : typifying Christ Jesus, that true and blessed stalk and fountain of light,
from whom all light floweth, and who bears up and keeps constant in the truth, all the
branches, and true light- bearers of his word, Rev. i. 20.
V. The branches were adorned with bowls, knobs, and flowers, &c. So are the mini-
sters of his Gospel, or true spiritual light-bearers, with many rare and most excellent
graces, and gifts of the Holy Spirit.
VI. Aaron dressed those lamps, and renewed their oil daily ; so our high priest Jesus
Christ, is the only enlightener and fitter of his faithful ministers. That they may shine
more clearly, and be the greater ornament to his Church, it is he that supplies them con-
tinually with his Spirit, and the saving graces thereof.
VII. The Candlestick had snuffers, and snuff- dishes of pure Gold ; which might figure
forth the good and godly discipline of the Church, whereby those evil persons who hinder
the peace and glory of it, are taken away by excommunication.
THE ALTAR OF PERFUME A TYPE OF CHRIST.
Exod. xxx. 1 10.
I. THE Altar was made of shittim, Greek, incorruptible wood, or wood that
never rots, overlaid with gold, and having a crown about it, as had the ark: this
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986 MOSES'S VAit EEMOVED ; [BOOK iv.
Altar signified Christ in both his natures, his Deity yielding glory to his humanity, and
now crowned with glory and majesty at God's right hand, where he abides for ever incor-
ruptible, &c.
II. The Altar had horns on the four corners thereof ; overlaid with gold, which were
not only for ornament, hut to keep things from falling off the Altar, for the horns were
upwards, Ezek. xliii. 15, Heh. ix. 4. And horns usually signify power and might ; these
four horns, saith the learned Ainsworth, signified the power and glory of Christ's Priest-
hood, for the salvation of his Church, gathered from the. four corners of the earth.
III. The incense was only to be offered upon this altar ; to show that all our prayers
and services must be performed in Christ's name, or offered up upon the golden Altar of
his mediation, Key. viii. 3 5.
IV. The incense was to he first beaten, made fit, and well prepared, before it was to
be put on the Altar ; noting how our prayers, .which are compared to incense, ought to
proceed from an humble, contrite and broken spirit, which we offer up .in the name of
Jesus Christ, Psal. xli. 2, and li.
V. The incense was kindled by fire upon the altar : so must our prayers be holy and
fervent: we must pray with much zeal, or to be set on fire by the Spirit and powerful:
heat and operation thereof, if we would have them accepted upon the golden Altar, &c.
VI. The incense was offered up by the priest : so are the prayers of all the saints made
acceptable to the Father, through the oblation and intercession of our High-Priest, Rev.
viii. 3 5.
VII. No strange incense was to be offered upon this Altar. This figured, the pray-
ers of the saints must be according to, the will of God, by his Spirit, and in faith, not in a
vain or formal manner, after the tradition of men : we must not intermix them with any
superstitious and idolatrous devices, or human inventions, we must offer up no strange
prayer, no prayer to saints nor angels, Matt. xxi. 22, 1 John v. 14, Rom. viii. 26.
VIII. The perfume was to be perpetually before the Lord ; which signified not only
the continual exercise of prayer, which daily we should use, but also the perpetual inter-
cession of our Saviour, in the heavens, for us, Heb. vii. 25.
IX. The High-priest only made this perfume, and it might not he applied to any other
use, than to burn before the Lord ; teaching us that Christ only gives direction how we
should pray, and that we should in prayer only design the glory of God.
X. After the clearing of the lamps of the Candlestick, evening and morning, then the
incense was burnt, showing that all our prayers and duties must be according to the direc-
tions of God's word and Spirit.
XI. The incense was made of divers spices: so must' the prayers of the godly be sea-
soned with divers graces, viz., true repentance, livery faith, and unfeigned love, Psal. li.
XII. The incense was offered up in the holy place, without the vail of the holiest, near
to the testimony before the mercy-seat : so we must always have an eye to Christ in our
prayers, who is the true Mercy-seat, we must come to God by him, &c.
XIII. Once a year the Altar was sprinkled with the blood of the expiatory sacrifice ;
signifying how Christ is, by shedding of his blood, consecrated our blessed Mediator, and
that no prayer is acceptable to God, .but through faith, in the blood of Christ.
THE ALTAK OF BURNT OFFERING A TYPE OF CHRIST.
Exod. xxvii. 1 9.
PABA1LELS.
I. Altar, in Hebrew, Mizbeach ; in Greek, Thusiasterion ; so named of sacrifices offered
thereon ; it was anointed, dedicated, sanctified, to be most holy, that it might sanctify the
gifts offered thereon : this Altar and sacrifice, signified Jesus Christ, sanctifying himself for
his church and people, that so he might sanctify them.
II. This Altar was but one, and in one place, and the sacrifice only to be offered
upon it ; signifying thereby that we have but one altar of redemption and salvation,
.BOOK IV.] ; OEj TYPES EXPLAINED; 987
viz., Jesus Christ alone ; who only once, and in one place offered up a sufficient and unre-
iterable sacrifice for the sins of mankind.
III. This Altar hath four horns also. See altar of Incense.
IV. It had a brazen gate in the midst of it, which let the .ashes and like things fall
through, &c., whereon the fire was put, which might signify two things:. 1. The humanity
of our Saviour, who bore the fire of God's wrath for our sins ; thus Guild, Isa. liii. 12.
2. It signifieth, saith Ainsworth, the place wherein the holy fire always burneth; that is,
the heart which sustaineth also the sacrifices, and where all ashes and excrements of cor-
ruption are inwardly conveyed away, as they are discovered by the Word and Spirit of
God ; as also our sanetification by affliction, 2 Tim. i. 3, Eom. i. 1, 2, Heb. vii. 14.
V. In that the Altar was to be made of shitthn wood, and overlaid with brass, that it
might endure the fire ; it might figure out the human nature of Christ, supported or sustained
by the Deity, to endure God's wrath for our sins.
VI. They that served at the Altar, lived of the Altar : so 'they who preach the Gospel*
should live of the Gospel.
DISPARITY.
THE Altar was one thing, and the sacrifice another : but Christ is both the Altar ,
Sacrifice, and Sacrificer too ; he offered up his body by the eternal Spirit, as a Sacrifice
acceptable to God the Father.
THE BRAZEN LAVER, WHAT IT WAS A TYPE OF.
Exod. xxx. 18 to 25.
I. THE Brazen Laver served for the priesthood to wash their hands and feet in, be-
fore they ministered before the Lord ; typifying that inward washing by Christ's blood,
wherewith all the holy Priesthood of Christ must be sanctified in heart and life, before
their services can be accepted in the sight of God ; and that none ought to minister the
word of life but godly persons, who are washed in the Laver of regeneration : " Unto the
wicked God saith, what hast thou to do to take my words into thy mouth," &c., Psal. 1. 16.
II. After the priests had washed themselves clean, and arrayed themselves, they en-
tered into the holy place : so after the godly are inwardly washed by the blood of Christ,
and have received by faith his righteousness to adorn them, they become fit members of
the true Gospel church.
HI. " They shall wash themselves," saith the Lord, " Lest they die," to show that
all persons must be purged by faith in Christ's blood, or die eternally, Mark xv. 16.
IV. He that toucheth, or washeth, in the Laver, it being anointed with the holy oil,
as all other things in the holy, and most holy place were, shall be holy, saith the Lord ;
signifying, that all they who by faith touch the Lord Jesus, who is anointed with the oil
of gladness above his fellows, shall be spiritually sanctified, accepted, and accounted holy
before the Lord likewise.
THE SACRIFICE OF BEASTS A TYPE OF CHRIST.
I. THE Beasts that were appointed for Sacrifice were to have horns, signifying the
kingly and priestly office of Christ ; horns, as we have elsewhere shown being a symbol of
power, &c.
II. They were to be of a tame sort, not wild and savage Beasts, who by force are
brought to the slaughter ; signifying the meekness and mildness of Jesus Christ, who was
patient, like a Lamb led to the slaughter, Isa. liii.
III. They must be a male-sort, which generally are the strongest; signifying the excel-
lency and strength of Jesus Christ.
IV. They ought to be without blemish, and the best of the flock or herd, and
presented of voluntary will; noting two things, (1.) That Christ should be per-
6 K 2
988 MOSES'S VAIL REMOVED ; [BOOK iv.
fectly holy, and that he should willingly lay down his life. (2.) That we should dedicate
to God the best of our days, time, and strength, and not offer unto the Lord a corrupt
thing ; and also perform all our services to him with a free and willing mind.
V. They were to be presented at the door of the tabernacle, to be slain; signify-
ing, that Christ's blood makes our entry into the Church of God here, and into heaven itself
hereafter.
VI. They must lay their hands upon the head of the Beast, who brought him ; noting
thereby, our sins being laid upon Jesus Christ ; and that we must lay the hand of faith
upon him, if we would have benefit by his death.
VII. Then the burnt offering was slain ; signifying, that so it behoved Christ, the great
Anti-type, to be slain or crucified for our sins.
VIII. The blood thereof then was sprinkled about the altar ; noting the all-sufficiency
of Christ's death, and plenty of his bloodshed, with the large spreading or preaching there-
of universally throughout the whole world, Mark xvi. 15.
IX. The skin thereof was plucked off, and the flesh cut in pieces ; thereby showing the
grievousness of Christ's sufferings.
X. The body, the head, and the fat, and all was laid on the fire ; signifying how Christ
should suffer for us both in body and soul ; " My soul is exceeding sorrowful, even unto
death," Matt. xxvi. 38, Isa. liii. 12.
XI. This burnt-offering was called a sweet savour unto the Lord, which in Christ's
death is solely and only accomplished ; for it is thereby God's wrath is appeased, and
his justice satisfied.
XII. The ashes were to be carried without the host, and put into a clean place ; shadow-
ing thereby, how Christ should be buried without the gates of Jerusalem, in a tomb wherein
never man lay, and that his body should not see corruption.
XIII. The fire which consumed the burnt-offering came down from heaven ; signifying,
that that wrath which seized on Jesus Christ hi the garden, and on the cross, came from
heaven, or that it was God's wrath, due to us for our sins, that consumed him. Or, as
others, it may be on better reason, give it, that that which moved Christ to suffer for man-
kind, was wholly his heavenly, sacred, and divine love.
XIV. This fire was to be continually upon the altar, signifying 'the unchangeableness of
Christ's love to his elect, and recent virtue of his death and merits.
THE BUENT-OFFEEING OF FOWLS A TYPE OF
C HEIST, Lev. i. 14.
I. THE Fowls that were appointed for Burnt-offerings, were to be turtles or pigeons,
signifying the meekness and innocency of Christ.
II. The neck of the Fowl was to be pinched with the nail, that the blood might go
out, but not that the head should be plucked off from the body ; signifying how Christ
should die and shed his blood, yet thereby his Deity, as the head or principal part, should
not be divided from his humanity ; nor yet by his death should he, who is our Head, be
taken from his Church, but should rise again, and be with them by his Spirit for ever,
John xiv. 3.
III. The blood thereof was strained or pressed out at the side of the altar, before it was
plucked, and laid upon the altar to be burned ; signifying thereby the straining or pressing
out of Christ's blood in his grievous agony in the garden, before he was taken, and stripped
to be crucified, &c., Luke xxiv. 44.
THE DAILY SACEIFICE A TYPE OF CHEIST.
I. The daily Sacrifice was a lamb : so our Saviour, not daily, but once for all, was of-
fered unto the Father himself, as a Lamb without spot.
II. It was slain in the morning, and in the evening ; to show that Christ was a Lamb
slain from the morning of the creation, or in the decree of God, from the foundation of the
world, though not actually till the evening of the world, or latter days.
BOOK IV.] OB, TYPES EXPLAINED. 989
HI. It was to be offered up with fine flour, beaten oil, and wine ; to show, that Christ
by his death and oblation becomes not only a redemption for us, but also spiritual food,
gladness, and cheering comfort.
IV. "Where this sacrifice was offered, the Lord promised and appointed to speak unto
Israel, and show himself: signifying, that in Christ, and through his death and blood-shed,
the new appointment, or covenant of his grace, and manifestation of his love and favour,
is established to his Church, and faithful people.
THE SIN-OFFERING- A TYPE OF CHRIST.
I. THE blood of the Sin-offering was to be poured out ; showing how the blood of Jesus
Christ, our true Sin-offering, should be poured forth.
II. " The priest," saith the Lord, " shall dip his finger in the blood of the beast, and
sprinkle thereof seven times before the Lord ;" shadowing the perfection of that expiation,
and satisfaction for sin, which Christ should make, in the virtue, quality, and perpetuity
thereof; the number of seven being the number of perfection, Heb. ix. 11.
III. The priest shall bring in the blood of the bullock into the tabernacle of the
congregation ; showing thereby, how Christ should enter into heaven, by his own blood,
having obtained eternal redemption for us, Heb. ix. 12.
IV. The priest was to take some of the blood, and put it upon the four horns of
the altar ; signifying thereby, that the preaching remission of sins by the atonement of
Christ's blood, should be proclaimed to the four corners of the earth, Mark xvi. 15, Matt,
xxviii. 19.
V. The bodies of those beasts, whose blood was brought into the sanctuary by the
high priest, was burnt without the host, or camp ; signifying, that Christ should suffer
without the gate ; teaching us also to go forth into a public profession, and bear his re-
proach, Heb. xiii. 11, 12.
VI. The Priest was to eat the sin-offering in the holy place, whose blood was not
brought into the tabernacle of the congregation ; signifying, that Jesus Christ doth not
only reconcile us to God, but also feed and nourish the souls of all his royal priesthood,
unto eternal life.
VII. " The priest shall make an atonement ;" still is this repeated, always signifying
that it is Christ, our High-priest, and his sacrifice only, that makes a real atonement and
reconciliation for our sins.
THE MEAT-OFFERING, WHAT IT WAS A TYPE OF,
Lev. ii.
THE Meat-offerings, as Ainsworth observes, were nine, and all of them came to the altar :
(1.) The poor man's Meat-offering, Lev. v. 11. (2.) The jealousy offering, Numb. v. 15.
(3.) The Meat-offering of initiation, which every priest offered when he first entered into
his service, Lev. viii. 26, 28. (4.) The Meat-offering, which the high priest offered
every day, Lev. vi. 20. (5.) The Meat-offering of fine flour. (6.) .The Meat-offering
baked on a plate. (7.) In a frying pan. (8.) In an oven, (y.) Wafers.
1. The minchah, or Meat-offering, saith he, primarily a figure of Christ's oblation,
" Who gave himself for us, an oblation and sacrifice to God, for a sweet*smelling savour,"
Eph. v. 2. " Sacrifice and oblation," Minchah, " thou wouldst not ; but a body hast
thou prepared me, &c. Above, when he said, sacrifice and oblation, and burnt-offerings
for sin, thou wouldst not, &c. Then saith he, lo, I come to do thy will, O God, &c>, by
which will we are sanctified through the offering of Christ once for all," Heb. x. 5, 8, 9,
10. So that in the oblation of Christ's body, this legal service was accomplished and
ended.
2. It figured, saith he, the persons of Christians, who through him are cleansed and
sanctified, to be pure oblations unto God.
3. It figured, saith he, the fruits of grace and good works, that Christians are to per-
form both towards God and men. (1.) Towards God : " Let the lifting up of my hands,"
saith David, " be as the evening" minchah, or " oblation," Psal. cxli. 2. So when
990 MOSES'S VAIL EEMOVED"; [BOOK iv^
God told the Jews, " I will not accept a," minehah, or -' meat-offering, at your hands ;"
he addeth, "For from the rising of the sun, even to the going down of the same, my
name shall he great among the Gentiles, and in every place incense shall be offered unto
my name, and a pure meat-offering," Mai. i. 10, 11. Which is fulfilled when " Men
pray every where, lifting up holy hands," &c. (2.) Towards men; see Heb. xiii. 16,
Phil. iv. 18.
4. All the meat-offerings were of wheaten flour, except the jealousy-offering, and the
waved sheaf, yea, and ought to be of fine flour ; signifying the purity and perfection of
Christ, as also that we shonld offer our best things to the Lord.
5. Oil and incense was put thereon ; the oil, saith he, signified the graces and comforts
of the Holy Ghost : and the incense or frankincense showed how acceptable saints and
their services are unto the Lord, Eph. v. 2, Bom. xii. 1.
6. It must be brought to the priest, and he shall bring it to the altar ; shadowing, that
it is by Christ, and in his oblation, that we and our works and duties are accepted of God.
7. That which was burnt thereof was a memorial, and sweet savour before the Lord ;
signifying, that the death of Christ, and his merits, should be an eternal memorial before
. his Father, to be merciful unto us.
8. It must be without leaven, to show, that Christ was without sin, and that we must
worship God in sincerity, without malice in our hearts, and without hypocrisy, 1 Cor. v. 8.
9. All meat-offerings were to be seasoned with salt, signifying thereby, that as salt
seasoneth, and keepeth from corruption ; so Christ seasoneth us, and all our services, and
makes them acceptable to God ; and that his grace preserveth us from spiritual corruption.
10. " The priest and his sons shall eat," saith the Lord, "of the meat-offering in the
holy place, without leaven." Thus, saith Ainsworth, the meat-offering signified the
maintenance and livelihood of God's ministers. This is to be understood of the meat-
offering alone ; but the meat and drink-offerings added to the other sacrifices, were not to-
be eaten, but burnt, and poured out upon the altar, &c., before the Lord ; which figured
forth saith he, the graces and good works whereby we honour Christ, and relieve his poor
saints ; as also our communion with Christ and his people in his house, and blessed par-
ticipation of his death.
11. It must have no honey in it : though honey be sweet, and contrary to the nature
of sour leaven, yet being much eaten, it breadeth loathsomeness, and is not good, but turn-
eth to choler, &c. Both these were forbidden in this sacrifice, viz., both leaven and
honey; to signify the perfection of Christ, and the excellent state of believers in him, as
they are sincere, and without guile, before the throne of God and the Lamb. Besides,
it may signify, that there is enough in Christ alone, without the sweets of carnal delights,
to satisfy a gracious heart.
THE PE A CE-OF FEEING, AND WHAT IT WAS A TYPE
F. Lev. iii.
IN many things this Offering was alike with the rites of the burnt, or sin-offering, and
much of the same signification ; and therefore we shall only speak to it wherein it differed
from them.
His oblation, or his korban, which the Greeks translate gift ; and so Tcorban is by the
evangelist expounded, Mark vii. 11, Peace-offering, or pay-offering. So Ainsworth,
(Hebr.) a sacrifice of payments, or of pacification, &c., whereby men paid unto God con-
fession and thanks for their peace and prosperity ; " Thy vows are upon me, God, 1
will pay confessions unto thee," Psal. Ivi. 12. These sacrifices were of sundry sorts,
either for confession or thanksgivings, Lev. vii. 11, 12.
1. The Peace-offering was to be eaten the same day, which might signify how it be-
hoveth us to hasten, and not delay to come to Christ, and keep God's commandments ; or
as Ainsworth hath it, with speed, whilst it is called to-day, to be partakers of Christ,
eating his flesh by faith, and every day to be thankful to God. for all his mercies,
Psal. cxix. 60, Heb. iii. 12, 13. "If any of the Peace-offering be eaten at all on
the third day, it shall not," saith the Lord, " be accepted, neither shall it be imputed
BOOK IV.] OB, TYPES EXPLAINED. 991
to him that offereth it ; it shall be an abomination, and the soul that eateth it, shall bear
his iniquity." Which may show us what a dangerous thing it is to defer or put off a
hearty closing-in with Christ to an after-time, &c. On the third day, what remained was
to be burned, which Ainsworth saith, chiefly signified Christ's rising from the dead on the
third day, to abolish all legal offerings.
2. The Peace-offerings were to be eaten with cakes of leavened bread, and yet with
bread unleavened, the bread brought with the sacrifice of confession, as you have it in
Maim's Treatise of offering, was thus prepared : he took twenty tenths, or bottles, of fine
flour, and made of them ten bottles leavened, and ten unleavened ; the ten that were
leavened, he made of them ten cakes ; and " the ten that were unleavened, he made of
them thirty cakes, equally of every sort, viz., ten cakes baked in the oven, ten cakes
hastily fried, &c. And the priest took one of all four cakes, one of every sort, &c.
Leaven, as it figured corruption of nature, hypocrisy, or malice, as it is noted by Ainsworth,
was usually forbidden in all sacrifices ; but yet leaven in the sacrifice of thanksgiving or
confession was accepted, which might hold forth God's gracious acceptance of us in Christ
being sincere, signified by the unleavened cakes, notwithstanding our manifold corruptions
and infirmities, figured by the leavened cakes. Or, as the learned author* notes, to sig-
nify how careful we should be to prepare ourselves, leaven being used sometimes in a good
sense, denoting grace, and also to teach us to temper our joys with sorrow and afflictions
in this life ; as the prophet's heart, saith he, was leavened, Psal. Ixxiii. 21.
3. " If any unclean person," saith the Lord, " eat of the flesh of the Peace-offering,-
he shall be cut off from his people," Lev. vii. 20, signifying the fearful destruction and
punishment that attends aU carnal professors, who dare adventure to rely upon, or
partake of Christ, and yet lead an 'unclean and wicked life, 1 Cor. xi. 29.
4. The offerer shall bring the sacrifice with his own hand; teaching us, that every one
is to have a particular faith in God for himself, in order to his being accepted in Jesus
Christ, and to be himself truly thankful unto God.
5. The heave-offering was so called, because it was separated from the rest, and
heaved up towards heaven, and after given to the Lord ; signifying all our acknowledgments,
that^all good things come down from God ; and to show that all our ways should tend
heaven-wards, according to that of the prophet, " They shall dwell on high," Isa. xxxiii.
16, and of Paul, " Our conversation is in heaven," &c., Phil. iii. 20. Others understand,
it signified Christ's being lifted up upon the cross.
THE SOLEMN YEARLY SACRIFICE OF THE BUL-
LOCK AND HE-GOAT A TYPE OF C H R I S T, Lev. xvi.
I. OF the two He-goats it was by lot that the one was taken, and the other escaped,
&c. The manner, saith Ainsworth, was thus : they had two lots, the one had written
upon it, " for Jehovah ;" and on the other, " for a scape-goat." Now God by these lots
showed which of the two he would have die ; figuring clearly unto them, how that Jesus
Christ, the lively Antitype of them, was to die by God's decree, or according to the de-
terminate council of his own will, that we might escape eternal damnation thereby,
Acts iv. 28.
n. He on whom the lot fell, was made a sin-offering for the people ; to signify that
Christ should by God's decree become an offering or sacrifice for our sins.
III. The blood of the He-goat, as also the blood of the Bullock, was brought into the
vail, and was sprinkled upon the mercy-seat, on the east side, which was towards the
people. So are the merits of the blood of Jesus brought within the holiest of all, viz.,
heaven itself, before the throne of mercy, pleading for us, Heb. ix. 21.
IV. The priest was to make an atonement for the holy place, because of the unclean-
ness of the children of Israel, " And so he shall do for the tabernacle of the congrega-
tion," &c., Lev. xvi. 16. This showed the horrible nature of sin. For though the people
never came into the holy place, much less into the most holy place; yet such was the power
of their iniquities, that the holy altar, ark, and sanctuary itself was defiled in the sight of
* See Ainsworth on Lev. vii. 3.
992 MOSES'S VAIL BEMOVED; [BOOK iv.
God, and could not be cleansed without blood. So our sins do defile God's Church, and
his most holy ordinances therein performed, so that neither we, nor any of our best ser-
vices, can meet with acceptance, but by the means of Christ's blood and merits.
V. No man was to be in the tabernacle, when the high priest went in to make atone-
ment, only the high priest himself, &c., plainly signifying, that Jesus Christ, our High
Priest, hath no partner with him in working our salvation. " He, his own self, bare our
sins in his body on the tree," &c., 1 Pet. ii. 24.
VI. The altar of incense was sprinkled with the blood of the killed goat, shadowing,
that Christ, through the shedding of his own blood, should be consecrated our Intercessor,
and by the means and merits thereof our prayers should be accepted, Heb. viii. 6.
VII. The high priest was to cast off his glorious garments, when he made this atone-
ment ; signifying, that Christ should be abased, and lay aside, as it were, his glorious
robes, or veil his Deity, and appear in the form of a servant, that so he might finish the
work of our redemption, Heb. viii. 4 Phil. ii. 6.
VIII. The day of atonement shall, saith the text, be a sabbath for ever ; shadowing
thereby, that through the atonement and expiation of Christ, he hath obtained everlasting
rest for us ; and that in his death, all typical sacrifices should end.
IX. Once only in a year this atonement was made ; to show, that not often, but once
for ever, without repetition, Christ should make a perfect atonement for us by his own
blood, and thereby enter into the highest heavens, to appear in the presence of God for us,
Heb. ix. 24.
THE SCAPE-GOAT A TYPE OF CHRIST.
Lev. xvi. 20, &c.
I. THE Scape-goat, called in Hebrew, azazel, that is, the Goat gone away, &c., was
so called, because he escaped alive ; representing Christ Jesus alive in his divine nature,
though put to death in his human nature, or alive after he rose again from the dead.
H. He was presented alive, that by him reconciliation might be made, and this after
the other Goat was sacrificed ; signifying, according to the learned, two things.: (1.) The
resurrection of Christ. (2.) Our rising with him, from the death of sin, to a life of grace,
by the operation of the Spirit, &c.
III. " Aaron shall put or lay both his hands upon the head of the live goat, and confess
over him all the iniquities of the children of Israel, &c., and he shall bear them," Lev.
xvi. 21. Figuring thereby, how Christ should bear all our sins, viz., the punishment due
to them ; " The Lord hath laid on him the iniquity of us all," Isa. liii.
IV. And so the He-goat was sent into the wilderness, or land not inhabited, which the
Greek calleth abaton, wayless, or inaccessible : figuring the utter abolishing of our sins
by Jesus Christ, both from the face of God, that so they may hot appear before him
against us, to condemn us, or be imputed or charged upon us, not have any dominion or
power over us.
V. They were to confess upon the head of the 'goat all their iniquities ; signifying
if we would have our sins carried away, and for ever be forgotten, we must confess them,
&c. By this, saith Ainsworth, it appeareth, that as the killed Goat figured Christ .killed,
or put to death, for our sins ; so this living Goat figured him also, " who bore our griefs,
and carried our sorrows," Isa. liii. 4 6. And because Christ was not only to die for
our offences, but also to rise again for our justification ; and because these two things
could not fitly be shadowed by one beast, which the priest having killed, could not make
alive again : therefore God appointed two, that in the slain beast Christ's death, and in
the live beast his life and victory might be shadowed. See the like mystery in the two
birds, for the cleansing the leper.
BOOK IV.] OR, TYPES EXPLAINED.
THE SACRIFICE OP THE RED HEIFER A TYPE OF CHRIST.
NUMB. xix.
I. THE colour of this beast was red. As other Sacrifices of beasts prefigured Christ ;
so this, saith Ainsworth, in special figured him. Red signified his human nature, and par-
ticipation of our afflictions, and the bloodiness of his agony, and grievous passion.
II. She must be without blemish, and upon whom never yoke came. This signified
the perfect holiness of Christ, who never bore the yoke of sinfulness, nor was subject to the
laws or precepts of man.
HE. The Heifer was burned without the host, and her blood sprinkled seven times be-
fore the tabernacle of the congregation, which signified Christ's suffering without the gates
of Jerusalem, Heb. xiii. 11, 12.
CIRCUMCISION, WHAT IT WAS A TYPE OF.
I. CIRCUMCISION was the cutting off the foreskin of the flesh ; signifying the cutting off
the lusts of the heart and life, or parting with the corruption of nature, which rebels
against the Spirit, Col. ii. 11.
II. Circumcision puts the body to pain. So those who come under the Circumcision of
the heart, are sensible of much spiritual pain upon the account of sin, Gen. xxxiv. 25.
III. As that part cut off was never set to the body again, but was taken quite away, so
in this^spiritual Circumcision, sin must not be parted with for a time only, but must be cast olf
for ever.
IV. The Circumcised person was admitted into the Church and family of God. So he that
is spiritually Circumcised becomes a fit person', for baptism, and so to be admitted into the
Church of God. ,, ?
V. Such who were not Circumcised, were not to be admitted to the privileges of the Church,
and outward worship of God. So the Uncircumcised inheart and life ought not to be admitted
unto the spiritual privileges of the Gospel, and communion of the saints.
VI. The Uncircumcised person was looked upon by God's people as an hateful person ;
see with what contempt David beheld Goliath upon this account, " This Uncircumcised
Philistine," &c., 1 Sam. xvii. 36. So those who are not Circumcised in heart, are hateful
to God.
VII. Circumcision was a sign of the righteousness of faith : so the spiritual Circumcision of
the heart, i, e., putting away the body of sin, &c., is a sign of the truth of grace, and of au
interest in the righteousness of Christ Jesus.
THE ROCK WHICH WAS SMITTEN, OUT OF WHICH CA3.1S
WATER, WAS A TYPE OF CHRIST, EXOD. xvii.
" And that Rock was Christ," viz., a Figure of him, 1 Cor, x. 4.
I. IT was a Rock, which in appearance is dry and barren, and a very unlikely thing to
afford water. So Christ in his outward state, in the days of his flesh, seemed very unlikely to
carnal eyes, to afford such spiritual waters of grace and salvation.
II. JLt seemed wonderful, that it should send forth water in such abundance. So Jesus
Christ to the wonder of men and angels, sends forth the water of life in abundance to all those
that believe on him.
III. That Rock sent forth its water to the people of Israel, when they were ready to
perish for thirst, there being no way to relieve them. So Christ refreshes the souls of
ijooi- sinners *that come uato him, when they can find no help, comfort, 01? re-
1 G i -
"994 MOSES'S VAIL BEHOVED. [BOOK iv.
" If ye believe not
freshment any where else, but without him must perish eternally.'
that I am he, ye shall die in your sins," John viii. 24.
IV. The Rock was smitten before it yielded water. So Jesus Christ was smitten of
old, and crucified, that his precious blood might be poured forth, to consummate the re-
demption of our souls.
V. The Eock was smitten for a rebellious people, who murmured against God, and who
deserved no such grace and favour from him. So Christ was slain for us, who were rebels
and enemies to him by evil works, who deserved nothing but his eternal wrath and dis-
pleasure.
VI. The water out of that Bock followed the children of Israel, through the wilderness,
over all hills and valleys, unto Canaan; all the dryness of that dry and barren desert could
not dry it up. So the Waters of life streaming from Christ, that sacred Rock, follow the
true Israel of God, quite through the wilderness of this world, until they come to the hea-
venly Canaan ; yea, all the persecutions and temptations in the world, whatsoever, cannot
dry it up.
THE PILLAR OF CLOUD AND FIRE A TYPE OF CHRIST.
EXOD. xiv.
I. THE Pillar of Fire was a certain guide to the Israelites, while they passed from Egypt
to Canaan. So Jesus Christ is our true guide by his Word and Spirit, till we come to the-
heavenly Canaan, or land of immortality, Numb. ix. 1 517.
II. It was a guide to them by night, that they might not lose their way ; so Christ is
our guide, in the dark night of trouble, temptation, and desertion.
III. The Pillar of Fire was not only a guide to them, but it also afforded them much
light, which made their journey comfortable to them : a person may have a sure guide in a
night, and yet be in darkness, or have but little or no light. So Jesus Christ is not only a
guide to his people in their passing through the night of mortality, but also a light ; a light
to them that sit in darkness, as well as a guide for their feet into the way of peace ; he is
upon this account the comfort and joy of God's Israel, Exod. xiv. 20.
IV. The Pillar of Fire was darkness to the Egyptians, though it gave light to Israel ;
so is Christ's salvation, joy and comfort to the godly, but a stumbling-block and stone of
offence unto the wicked.
"V . The Pillar of Fire did not afford the Israelites light only, but heat also (as a worthy
writer observes) by which means they were kept from the piercing cold of the night. So
Jesus Christ, the anti-type of this fiery Pillar, affords us much spiritual heat, by Ms Word
and Spirit, which are compared to fire ; by which means we are kept from the cold and
luke-warm temper or frame of heart, which God's j3oul hateth', and thereby preserved fervent
in spirit, burning in love and divine zeal to "Sod, his saints, and to holiness.
VI. This Pillar, in going behind, between the camp of Israel and the Egyptians, was a
blessed defence and protection unto them. So Jesus Christ is the defence and safeguard of
his people, Exod. xiv. 20.
VII. The Pillar of Fire, if the enemy had strove with it, or made resistance against it,
would have burned and consumed them together. So all that rebel against Christ, or
resist him, shall be devoured. " Who would set briars and thorns against me in battle ?
I would go through them, I would burn them together," Isa. xxvii. 4.
THE PILLAR OF CLOUD.
I. Tiir Pillar of Cloud was a great refreshment to the children of Israel by day, dur-
ing their long journey in the wilderness, the sun in those countries shining some-
times very hot, which might, had it not been for this cloudy pillar, have been very
destructive or grievous to them, during so many years' travels. So Jesus Christ,
as Mediator, is as a Cloud or screen between the hot beams of Gt>d's wrath and
BOO;K iv.] OR, TYP&S EXPLAINED. 995
poor believers. It is he who keeps us from being consumed by the wrath of him, who is
to the wicked " a consuming fire," Heb. xii. 29.
II. It was a fire and a cloiid, yet both but one pillar : so Christ is God and man, and
yet but one person ; and the same Christ, who is a Saviour to the truly penitent, will
destroy all ungodly and impenitent ones.
THE PASSOVER A TYPE OF CHRIST.
" Christ our Passover is sacrificed for us," 1 Cor. v. 7.
THE Passover, or paschal Lamb, was a most lively figure or Type of Christ ; nay as a
worthy divine observes, this one legal sacrament preached, not obscurely, to the ancient
Jews the whole doctrine of the Gospel. This will appear in five things : (1.) In the choice
of the sacrifice. (2.) In the preparing of it. (3.) In the effusion of the blood, and actions
about it. (4.) In the eating, a,nd the conditions therein. (5.) In the fruits and use,
Eph. iii. 21.
PARALLELS.
I. IN the choice of the sacrifice. The Lord appointed it to be ,a lamb : notably signifying
Jesus Christ, who the Baptist called, " The Lamb of God taking away the sins of the
world."
II. It was to be a lamb without blemish ; signifying the most absolute perfection of .
Jesus Christ.
III. The paschal lamb was to be taken out of the fold ; signifying that Christ should
be " Taken from amongst men, or from among his brethren," Dent. 15; one of the seed
of Abraham according to the flesh.
IV. The lamb was to be a year old, and also it must be slain ; signifying, that Christ
in his full vigour and strength should be put to death.
V. The lamb was to be roasted with fire ; which might signify the manner of Christ's
death : he was crucified and pierced ; he endured the fire of afflictions, and the fire of
God's wrath that was due to us for our sins.
VI. The lamb was roasted whole ; to signify, saith Dr. Taylor, that Christ bore the
whole wrath of God, both in soul and body. Not a bone of the lamb was to be broken ;
to show, that not one bone of Christ should be broken, John xix. 36.
VII. The blood of the lamb was to be saved in a bason'; it must not be shed upon the
ground, not trodden under foot ; signifying the preciousness of Christ's blood, and that
great esteem God the Father, and all true Christians have of it.
VIII. The blood of the lamb must be sprinkled upon the lintel, and sides of the
doors of the Israelites : which held forth, that the blood of Christ must be applied by
faith ; for our justification stands not only in the shedding of Christ's blood, but also in
the sprinkling of it on our consciences.
IX. It must be sprinkled upon the posts and doors, so as the Israelites could neither
go out of doors, nor come in, but they must see on all sides the blood of the Lamb :
signifying, that they and we should, both at home and abroad, going forth, and coming
in, and on all occasions, have the passion of Jesus Christ before our eyes, in holy medita-
tion and contemplation.
X. It was not enough for the Jews to have the lamb slain, and the blood shed within
the house, but the blood must be sprinkled without doors ; signifying as some observe,
if Christ's blood, i. e. the merits of it, be received into our hearts for justification, the
sprinkling of it will appear, and be seen outwardly in a holy life, and real sanctification.
XI. The blood of the lamb was to be sprinkled with a bunch of hyssop dipped in it,
Exod. xii. 22, which might signify, that such who would be sprinkled with Christ's blood
must obtain true faith ; for hyssop bears a resemblance to faith in three things : (1.) It is a
ground, low, and weak herb : faith in itself, and as it is in believers, is weak, andteacheth
humility. (2.) It will grow on a rock or wall : so faith roots itself in Christ that true
spiritual Puock. (3.) Hyssop hath a cleansing and healing quality : so faith purifies the
heart and life of a sinner, and heals all the sores of a wounded conscience.
6 L 2
996 MOSES'S VAIL BEMOVED. [BOOK iv.
XII. They were to eat the flesh of the lamb : to signify, that we must spiritually feed
upon Jesus Christ, viz. to believe on him, which is called an eating of his flesh, and drink-
ing of his blood.
XIII. Every particular lamb was to be eaten in one house ; signifying the unity of the
church of God, or the spiritual conjunction and agreement of all the faithful, in one bread
and one body, 1 Cor. x. 17.
XIV. Only Israelites, and not strangers, were to eat of it ; to show, that none but the
true seed, viz. believers, have right to Christ, and the blessed rites of his house.
XV. They were to eat it with bitter herbs ; to signify, that repentance and godly sor-
row for sin, ought to be in those who come to receive and partake of Jesus Christ, and
that they should remember with grief of soul what their sins brought upon their Saviour,
and what the filthy and bitter nature of sin is.
XVI. They were to eat it with unleavened bread ; to signify that those who come to
the true Passover, should keep that feast with the unleavened bread of sincerity and truth,
hating false doctrine, hypocrisy, and every evil work.
XVII. They must eat in remembrance of their deliverance out of Egypt : so those who
come to the true passover, ought to remember how God hath by Christ's blood delivered
them from wrath and hell.
XVIII. They were to eat it with their lions girt, and their staves in their hands, and
their shoes on their feet; to show, that we who feed upon our Passover, should have
the girdle of truth, and our feet shod with the preparation of the Gospel of peace, and
that we are but strangers and pilgrims here.
XIX. They were not to eat the paschal lamb, until they had purged all leaven out of
their houses ; which shows what care every Christian should take, to purge out the leaven
of malice and wickedness out of their hearts. The Jews were to search for leaven, and
not suffer a crumb or small morsel to remain in their houses ; so careful should all those be
to purge out every sin, and let no iniquity remain in them, who come to the Lord's table.
"Wherein the brazen serpent was a type of Christ, of also the manna, and divers other
types, we have shown. And the parallels of the first and second temple we have insisted
upon under the head of metaphors concerning tho church of God, to which we refer you.
And finding to what a bigness this work is swollen, I must be forced to break off, and
leave these my poor labours to the blessing of God, praying they may prove to the advan-
tage of his despised and afflicted church ; desiring, what profit any Christians may receive
herefrom, they would not forget to give the honour to God, who only deserves it : to whom
be glory in the church, by Christ Jesus, throughout all ages, world without end. Amen.
A TABLE
OF THE TEXTS ILLUSTRATED IN THE FIRST BOOK-
c7t. ver.
GENESIS.
i. 3
ii. 3 .
iii. 4
9
15
22
iv. 10
14 .
vi. 2
11 .
vii. 1
viii. 21
x. 9
xi. 1 .
xii. 3
5
xiii. 16
XV. 1 .
3
xviii. 18
21 . .
xix. 15
xxii. 2
12
xxvi. 35
xxviii. 12, 13 .
xxxi. 42
xxxvii. 19
2 .
xiii. 38
xliii. 18
xlv. 21 .
27 .
xlviii. 14
11 .
is
24 .
1. 20. .
EXODUS.
vi. 8
s. 17 .
xiii. 21
xvii. 15
16
xxiii. 18
xxviii. 14 .
xxix. 1
xxx, 23
xxxii. 1
9,10
xxiii. 11
xi. 17
xxiv. 17
xxviii. 2
LEVITICUS.
NUMBERS.
Page
ch. ver.
DEUTERONOMY
. 54
viii. 3 .
.
57
ix. 1
^
. 34
xi. 12 .
m
51
xvii. 6
B
60, 392
xxi. 17
.
31
xxiv. 26
. .
91
xxviii. 5
fc
42
63
m
. 97
xxx. 15
f
16
xxxii. 30
t
. 15
37,38
.
62
xxxiv. 5
u t
. 146
5
JOSHUA.
. 30
xiii. 33
11
. 190
JUDGES.
12
. 17
v. 20
viii. 2
*
4
. 50
7
x. 16 .
xiv. 14
. 33
1 SAMUEL.
50
12
xxii. 17
.
' 181
xxviii. 14,
15, 16, 20 .
. 25
2 SAMUEL.
34
4
vi. 5
.
19
20
.
. 170
5
1 KINGS.
. 4
xviii. 27
m
83
xx. 10
m B
. 90
xxi. 10
m 9
12
. 129
2 KINGS.
52
ii. 9
.
iv. 10
. 27
NEHJEMIAH .
13
. 41
iii. 15
.
74
ESTHER.
. 45
28
i. 13 .
.
. 99
90
JOB.
. 79
i. 5
.
18
ii. 9 .
.
61, 65
iii. 20
.
v. 16 .
.
x. 3
.
182
xii. 2 .
.
7
. .
xiii. 26
fc
. 3
xxix. 11
. .
84
xxxii. 7
m
. 72
xxxiv. 21
"age
c7i. ver<
JOB.
43
.17
42
xxxviii. 5 .
28
xii. 29
5
3
PSALMS.
13
ii. 12
15
viii. 3 . .
50
5
13
X* .*.
56
17
31
xvi. 6 .
5
9
11
xix. 1
17
xxii. (title)
6
8 .
92
138
27 .
xxiii. 4 . .
xxiv. 3, 4 .
49
197
xxxv. 10
xxxvii. 11 .
13
xl. 6
6
xliv. 6 .
23
23, 24
Ii. 10 .
liii. 5
11
Ivi. 8 .
'34
Ix. 9
Ixv. 11 .
12
32
Ixx. 4 .
191
Ixxii. 9 .
30
16
Ixxiii. 9
Ixxvi. 12
3
Ixxvii. 16 .
13
Ixxxii. 6
Ixxxiv. 6
Ixxxv. 10
Ixxxix. 51 .
121
xc. 11 .
xciii. 1
cii. 18 .
21
ex. 1
3 .
7
30
cxxi. 5 .
30
cxxxvii. 5 .
104
cxxxix. 8, 9, &c.
20
13, 14, 15 .
56
exl. 8 .
32
52
PROVJiRBS.
59
vi. 32
89
viii. 5 .
20
xvii. 7
42
xxiv. 23
Page
. 31
65
. 90
. 53
46
. 9T
63
. 43
6
. 12
41
. 93
76
. 77
34
. 16
26
. 17
89
. 124
52
. 45
26
. 63
3
. 25
56
. 33
71
. 93
14
. 24
139
17, 89
60
. 93
167
. 126
97
. 48
8
73
99
. 46
107
. 118
88
. 89
191
. 56
26
14
14
5
998
TEXTS ILLUSdCBA-fED.
PEOVEKBS.
ch. ver.
xxv. 15
xxvi. 15
xxviii. 26 .
xxx. 19 .
ECCLESIASTES.
xi. 9
xii. 2, &c.
CANTICLES.
\ 4,
2 .
13, 14
ISAIAH.
i. 18
ii. 4 .
10
14 .
iv. 2 . .
vii. 20 .
viii. 6
8".
20
ix. 6 .
x. 2T
27 '.
xi. 10 ".
xiii. 5 .
xiv. 12
29' .
xyii. 3
xviii. 1 .
xx. 5 .
xxviii. 10 _
xxix. 1, 2 .
xxx. 27
xxxiii. 19 .
xxxviii. 18
xl. 12
12 '.
xlii. 13,14
xlvi. 3 .
11 .
xlviii. 10
xlix. 23
Ii. 1 '.
liii. 10
liv. ll, Sec.
Ivi. 10, ll .
Iviii. 1 .
Ix. 5
Ixiii. 7 .
9
10
Ixvi. 1
JEKEMIAH.
iv. 29
vi. 8 .
ix. 17
x. 17 .
xi. 13
. 16 .
xii. 9
21 .
xv." 7
12. .
xviii. 1?
xxxi. 19
Page
ch. ver.
JEREMIAH.
. 5
xxxi. 20
.
47
xxxii. 17
. 14
xlvi. 18
7.7
xlix. 9 .
-
LAMENTATIONS.
. 3 4
9
ii. 1
B ,
iii. 7
.
v. 1
.
. 10
EZEKIEL.
53
79, 80
iii. 24
. .
vi. 9 .
.
viii. 17
, ,
. 20
xx. 39 .
.
28
xxi. 3
. .
. 33
10, 13, 27 -
125
. 78
xxiii. 18
xxiv*. 16
59
xxviii . 3
.
. 121
xsxvi. 26
.
153
xxxyii. 1
. 107
DANIEL.
158
. 20
viii. 10
.
136
. 79
HOSEA.
24
. 103
153
. 32
ii. 6
15 .
21, 22
.
.
143
. 25
iv. 8
11, 18
* D f\
.
167
xi. 8, 9
*
". 147
JOJBL.
44
". 5
ii. 13, 14
16
AMOS.
. 46
59
iv. 4, 5
. 53
6 .
.
46
\. 16, &c.
. .
. 153
113
MlCAH.
. 28
i. 5
130
. 18
NAHUM.
130
. 9
ii. 3
6
. 5
HABAKK.UK.
46
ii. 6
. 42
49
ZEPHANIAH.
. 68
i. 12
. .
ii. 2 .
. .
. 17
66
HAGGAI.
. 28
ii. 7
.
28
23 .
.
. 13
135
ZECHAKIAH.
. 153
67
iv. 14
* O
.
. 60
xii. 3 .
129
MALACHI.
. 44
28
iv. 2
MATTHIAV.
Page
ch. ver.
; 46
ii. 6
44
8 .
.
. 15
11
.
138
iv. 3 .
.
4
. .
v. 29 .
vi. 1
. 114
vii. 6 .
11
15
. 52
x. 34 .
.
xi. 8
. m
xii. 47
.
. 35
xv. 13
, ,
49
' 24, 25,
26 .
. 43
xvi. 18
^ ,
32
23 .
^
, 23
25
75
26 .
. 66
xxii. 13
-
25
16
f
. 32
xxiii. 2
3
xxiv. 20
B
. 3
xxv. 35
, ,
xxvi. 45
. 102
MARK.
v. 29
ix. 49 .
.
. 60
126
. 94
50
x. 21 .
xiv. 35
; ';
18
LUKE.
. 13
48, 51
i. 35
i. 46, 47
78
. ,
. 49
ii. 30 .
48"
*
ix. 62 .
x. 4 '
s
. 32
xi. 14 .
27
xiv. 2*6
. 28
xv. 12 .
xvi. 22
,
29, 31
. 13
xxii. 17
. ,
36
B
xxiii. 31
.
. 11
JOHN.
i. 9
m f
iii. 6 .
B
12
8
.
30 .
,
v. 19
vi. 33 .
f
. 59
44, &c.
.
65
53 .
.
63
vii. 38 .
B
. 25
viii. 56
, ,
179
xiv. 6 ,
,
xv. 1, 5
. .
xyii. 21
.
. 136
130
xis. 14
xxi. 25
ACTS.
iv. 12
1
82
xsiii. 5 .
xxvii. 27
- -
Page
. 17
34
. 20
35
. 44
191
. 7
151
. 178
6
. 178
166
. 133
33
. 86
100
. 11
191
. 21
34
. 26
28
. 17
32
10
110
131
11
22
88
3
83
12
23
139
28
12
11
13
159
4
16
29
78
105
3
9.4
24
61
15
60
40
2
119
22
87
79
16
35
191
29
36
24
TEXTS ILLUSTRATED.
999
ROMANS.
2 CORINTHIANS.
<?7i. ver.
Page
eh. ver.
Page
ch. ver.
iv. 16 .
18
xii. 9 .
68
i. 6
vii. 7
. 13
6
9 .
96
GALATIANS.
iv. 10
viii. 2
. 2
vi. 7, 14
158
6 .
14
xi. 17
. 136
EPHESIANS.
xii. 2 .
xv. 16 . .
3
. 181
i.10
22, 23 .
41
.41
i. 12
ii. 14
1 CORINTHIANS.
ii. 14 .
171
iii. 18
. 80
i. 21, 25 .
. 23
iv. 23
3
i. 3
Hi. 13, 14,, 15,
110
vi. 15 . .
160
iv. 13
iv. 9
. 16
x. 7
13
127
PHILIPPIANS,
xi. 15
19
. 10
32
3
iii. 8 .
127
vi. 4
. 36
19
98
20
x. 17
56
. 184
COLOSSIANS.
i. 17
xi. 3 .
41
i. 24 .
17
10
. 19
ii. 9, 17
. 41
19.
33
14 .
175
T Q
29
. 7
iii. 3
.162
it 7
20
xv. 29 .
146
14 .
178
fJ\J
32
. 146
1 THESSALONIANS.
2 CORINTHIANS.
v. 7
. 108
i. 22 .
70
19 .
3
iii. 1
ii. 17
. 137
23
. 3
20
iii. 6 .
2
13
. 195
2 THESSALONIANS.
iv. 4
4
24
. 98
ii. 2 .
. 5
i. 4, 8
v. 16 .
21
8
. 18
1 TIMOTHY.
10 .
v. 5
21.
8
iii. 16
. 180
xi. 4
x. 12
. 33
iv. 2 .
112
xxi. 22
xi. 4
18
vi. 16
. 81
xxii. 16
2 TIMOTHY.
TITUS.
HEBREWS.
JAMES.
1 PETEB.
1 JOHN.
KEVELATIOJIS.
Page
3
. 112
10
24
17
72
'42
156
10
81
23
70
7
80
69
3
76
136
87
84
INDEX.
Aaron, a type of Christ, 980.
Abba, meaning of, 241. .
Abraham, a type of Christ, 973.
Adam, a type of Christ, 972.
Advocate, Christ an, 408.
Afflictions, Christ sympathizing with his saints under
them, 328. Compared to clouds, 937. To a
fire, 938. To a rod, 939. The nature, kind,
and cause of them, 940. To a furnace, 941.
To winter, 942. To darkness, 943. To
tempests, 945. To a flood, 946. To great
heat, 947. To wormwood and gall, 948. When
said to be very grievous, ib. To arrows,
950.
All in All, Christ is, 488. Who he is that makes
him so, 490. Why a saint makes him so, 591.
How a saint makes him so, ib.
Altar, Christ compared to an, 441. Of perfume,
a type of Christ, ib., 985. Of burnt-offering,
ditto, 441, 986.
Ambassador, Christ compared to, in eighteen parti-
culars, 434.
Ambassadors, ministers of Christ, why so called, 85Q.
Angels, 642. Compared to watchers, 643. Their
work and office, ib. Called morning stars, and
sons of God, 645. God's host, 647. To the
face of a man, &c., 649. Compared to the wind
and flaming fire, 643. Compared to horses white
and red, &c., 654.
Anchor, hope compared to it, in five particulars,
620.
Antanaclasis, figure of, 202.
Antiphrasis, of words, 30.
Apostle, word explained, 413, Christ why so call-
ed, ib.
Ark, a type of Christ, 984.
Arm of God, what, in eleven particulars, 301. None
like it, 303.
of the wicked soon broken, 303.
Armies raised at God's pleasure, 648.
Arrows, afflictions compared to, 950. God's, what
more particularly are, ib.
Attributes of God, a saint's repose, 252. Compared
to a wall of fire, 306. In Christ, 333. Shine
forth in the Gospel, 533.
B
Babylon, the church of Rome proved to be the my-
stery of, negatively, 863. 1. By whore of Ba-
bylon is not meant Jerusalem, ib. 2. Nor the
Turkish empire, 864. 3. Nor Rome Heathen,
867. 4. Nor Protestants or any denomination,
880. That by the whore or mystery of.Babylun,
is -meant the present state and Church of Rome,
clearly evinced, 882.
Babes, saints why so called, in eighteen particulars,
721.
Baptism and the Lord's supper, glorious ordinances,
G2'J 631).
Baptism, how taken, 629. Why called a burial,
ib.
Beauty of Christ, ten particulars, 541.
Beasts, the sacrifice of, a type, 987.
Believers, how called God's childreu, 723* Christ
their Friend, 399.
Bitter, afflictions, how a saint may be sustained
under such, 948.
Blind, men are so naturally, and therefore need a
good guide, 524. Wicked men showed to be so,
, in five particulars, 803.
Blasphemoiis notions of the Church of Rome,' con-
cerning the priesthood of Christ, 368.
Body of man, in the grave, compared to seed sown ,
957-
Boole, the Gospel, why so called, in eight particulars,
524.
Branch, Christ the, why so called, 377.
Brazen /aver, a type, 987.
Bread of life, Christ compared to, in sixteen parti-
culars, 415.
Breast plate of righteousness, what, 605.
Bridegroom, Christ so called, 323. More excellent
than any other, in six particulars, 329.
Builder, God so called in fourfold respect, 260.
Builders, the parallel between God and such as are
earthly, ia nine particulars, 260. The excellency
of God above all other, in twelve particulars, 262.
Ministers of the Gospel, why so called, in ten par-
ticulars, 846.
Bulls, wicked men, why so called, 808,
Burden, sin a, even the least to a tender conscience
showed in three particulars, 905.
Burnt-offering of fowls, a type of Christ, 988.
Bush, burning, the Church compared to, in six par-
ticulars, 693.
Candle, spirit of a man compared to, 658.
Candlestick, golden, 705. A type, 985.
Canons, or rules expouuding types, 233 .
Captain, what kiud of, Christ is, 460.
Captives, wicked men, why so called, with the. na-
ture of their state opened, 777-
Cedars, saints compared to, in five particulars, 760,
Celestial Paradise, 966.
Christ, a Mediator, 3 14. A Surety, 318. A Bride-
groom, 323. The express image of the Father,
in seven particulars, 331. A Physician, 331.
A Testator, 341. Compared to an hart, iu
fifteen particulars, 344. To a Door, in four-
teen ditto, 348. The Servant of God, in eleven
particulars, 350. To a Lion, in seventeen ditto,
853. The true Manua, 356, A King, in twenty
particulars, 359. A Priest, in sixteen ditto, 364,
A Prophet, iu seventeen ditto, 370. A Shep-
herd, in uineteeii ditto, 374. The Branch, 377-
The Way, iu ten particulars, 378. A Rock,
iu twelve ditto, 380. A Fountain, iu sixteen
ditto, 382. The Head, iu seventeen particulars,
386. A Garment, in twelve ditto, 389. A Lamb,
iu ten ditto, 392. The Pearl of great price, 394.
INDEX.
1001
Precious ointment, "in ten particulars, 396. K^Defence, God is of his people, 271.
Believer's Friend, in twenty-four ditto, 399. ' 'Definition, of a type, 225. Of a parable, 238.
The Rose of Sharon, iu .jgleven ditto, 405. An
Advocatej:*tih twenty-seven ditto, 408. An
Apostle, in nine ditto, 413. The Bread of
Life, in sixteen ditto, 413. The Sun of Righte-
0113.0,68% in thirty-four ditto, 418. The Root
of David, in nine^, ditto, 424. The True Vine,
in ten ditto, 427^$NThe Lily of the valleys, in
five ditto, 430 An Apple-tree, in eleven ditto,
931. An Ambassador, in eighteen ditto, 434.
A Witness, iu ten ditto, 438. An Altar, in eight
ditto, 441. The Heir of all things, in eight
ditto, 442. The only Foundation, in eleven ditto,
' 445. The Corner-Stone, in fourteen ditto, 450.
The wonderful Counsellor, 454. A Hen, in nine
particulars, 458.* The Captain of our salva-
tionf in twenty -three ditto, 460. A Rdfiner, in
fifteen ditto, 465. An Eagle, in sixteen, ditto,
468. A Bundle of Myrrh, in seven ditto, 470.
The Wedding-Garment, in seven ditto, 472.
The Bright and Morning Star, in eighteen ditto,
j 476. A Thief in the night, iu six ditto, 480.
w The Judge of all, in eleven ditto, 482. The
brazen Serpent, in thirteen ditto, 486. Is All
in All, in twenty-one ditto, 488. His Person
glorious, 638. His Godhead, in nineteen parti-
culars, 539. Very beautiful, 541. His love
wonderful, 542. Veryrich,543. OurPassover, 639.
Children, saints compared to, 723.
Church, City of God, why so called, in twenty
particulars, 666. Compared to the moon, 675
The Antitype of Solomon's - Temple, 676
The Antitype of the second Temple, 678. To an
Olive tree, 680. To an Inn, ib. To a Vine, 682.
To a dove, 683. To a Body natural, 685. To
a Vineyard, 686. To a Virgin, 689. To a
Wife, ib. To a Bush on fire, 693. To a Mo-
ther, 695. To a Garden, 968. To a Lily among
thorns, 701. To a Merchant Ship, 703. To a
golden Candlestick, 705. To a flock of Sheep,
706. To an House, 709. To a Family, 711.
Circumcision, a Type, 993.
Comforter, properties of, in fifteen particulars, 492.
Conscience, what it is 659. A Witness, in ten
particulars, 660. A dreadful Tormentor, 662.
A good one, how known, 663. A good one, the
excellency of it, 674.
Conversion, Christ all in, 488.
Convictions, lay upon.the heart, 256.
Courage, of saints, in five particulars, 734.
Council, what Christ gives, in eleven particulars, 456.
The Gospel covenant, the contrivance of, 534.
Crown of life, Heaven a, 968.
Deity of Christ proved, 539. .
Design of God, in sending Christ,^ showed in six
particulars, 535.
Destruction of man is from himself, 456.
Devil, wicked men compared to, 826. Why called
the god of this world, 920.- Why called a
prince, 92 L A hunter, 922. A fowler, 923.
A lion, 924. A dragon, 925. A serpent,
926.
Dew, word of God compared to, in five particulars,
595.
Dialoffism, figures of a sentence, 203.
Dignity, of ministers great, 832.
Disease, sin is a, 910, 914.
Divination, or augury, 8.
Division of types, 228. Of an historical type,
231. Others of ditto, 232 of parables, 239.
Divine authority of the holy Scriptures asserted and
vindicated ix xxiv.
Doffs, wicked men compared to, in sixteen particu-
lars, 805.
Door, Christ compared to, in fourteen particulars,
348. What, into the Church, 349.
Dove, Holy Spirit compared to, in six particulars
522.
Doves, saints compared to, in thirteen particu-
lars, 769.
Duty, whence of men and angels, 363.
E.
Eagle, properties of, in sixteen particulars, 468.
Eagles, saints compared to, in ten particulars, 727-
Wicked men compared to, 825.
Earthquake, the natural cause of it, 500.
Earnest, of the Spirit, opened in ten particulars, 505.
Elisha, a type of Christ, 979.
Elohim, meaning of, 270.
Enemies, misery of Christ's, 863.
Erotesis, Figure of, 210.
Error of the Church of Rome, concerning priest-
hood, 368.
F
D
Daily Sacrifice, a Type of Christ, 998.
Dangers, the Holy Spirit in the Word gives notice
of eight imminent, 524.
Darkness, divers significations of, 943. Affliction
so called, ib. Hell a Place of utter darkness, 70.
David, in ten things,, a type of Christ, 977-
Death, compared to sleep, in three particulars, 957-
Of the body compared to seed sown, ib. A
departure, 959. A rest, 960.
Debt, sin why so called, 897-
Debts, how satisfied for and yet freely forgiven,
largely, openly, 899. Of sinners espoused unto
Christ, are discharged, 328.
Debtors, wicked men, why so called, 793.
Deceivers, their many ways laid open, 861.
Defend, the righteousness of Christ, does so w four
ways, 390. *
Faith, a Shield, 609. More precious than gold,
611. True, how known, 614. Necessity of it,
616. Difference between weak and strong, 617-
False Teachers compared to Wolves, 858. To
Foxes, 859. To wells without water, 860. To
Clouds without rain, ib. To deceivers, ib.
False Church, Mystery Babylon, 862.
Family, the Church compared to a, 711. The na-
ture and excellency of its governmet, 713.
Father, its various acceptations and significations,
and how God is the Father of believers, 241. The
parallel between an earthly, and God, in twenty
particulars, 242.
Father, the disparity between God and an earthly, in
eight things, 245. Corrollaries, ib. His glory
shines in the Gospel, 534.
Feast of tabernacles, ] 83. "
Field, the world compared to, 951.
Figures of a word, 191. Of a paronomasia, 201.
Of antanaclesis, 202. Of a sentence in logism,
203. Of an erotesis, 210. Of a sentence in
dialogism, 212. Of other schemes of sentences,
and amplifications., 213.
Fire, God a consuming, 297- God a consuming one
to five sorts of persons, 300. God a wall of, 306.
The Spirit compared to, 501. The word of God
compared to, 577.
3 T
998
TEXTS ILLUSfRAIED.
PROVERBS.
ch. ver.
xxv. 15
xxvi. 15
xxviii. 26 .
xxx. 19
ECCLESIASTES.
xi. 9
xii. 2, &c.
CANTICLES.
2 '.
13,14
ISAIAH.
i. 18
ii. 4
10
14 .
iv. 2 .
vii. 20 .
viii. 6
8' .
20
ix. 6 .
x. 2T
27 .
4, 10
xiii. 5 .
xiv. 12
29' .
xyii. 3
xviii. 1 .
xx. 5 .
xxviii. 10
xxix. 1, 2 .
xxx. 27
xxxiii. 19 .
xxxviii. 18
xl. 12
12 '.
xlii. 13, 14
xlvi. 3 .
11
xlviii. 10
xlix. 23
Ii. 1 .
liii. 10
liv. li, &c.
Ivi. 10, li .
Iviii. 1 .
Ix. 5 .
Ixiii. 7 .
9
10
Ixvi. 1
JEREMIAH.
iv. 29
vi. 8 .
ix. 17
x. 17 .
xi. 13
1C .
xii. 9
21 .
xv. 7
12 .
vviii. 17
Page
ch. ver.
JEREMIAH.
. 5
xxxi. 20
.
47
xxxii. 17
f
. 14
xlvi. 18
f m
77
xlix. 9 .
LAMENTATIONS.
9
ii. 1
.
iii. 7 .
.
v. 1
.
. 10
EZEK.IEL.
53
79, 80
iii. 24
.
vi. 9 .
.
viii. 17
f ,
. 20
xx; 39 .
. -
28
xxi. 3
. .
. 33
10, 13
,27 .
125
xxiii. 18
. .
. 78
xxtt. 16
.
59
xxviii. 3
.
. 121
xsxvi. 26
.
153
xxxvii. 1
. 107
DANIEL.
158
. 20
viii. 10
.
136
. 79
HOSEA.
24
. 103
153
. 32
ii. 6
15 .
21, 22
:
143
. 25
iv.. 8
11, 18
.
167
xi. 8, 9
. 147
JOEL.
44
". 5
ii. 13, 14
16
AMOS.
. 46
59
iv. 4, 5
. .
. 53
6 .
.
46
%. 16, &c.
. .
. 153
113
MlCAH.
. 28
i. 5
130
. 18
NAHUM.
130
. 9
ii. 3
6
. 5
HABAKKU K.
46
ii. 6
. 42
"
49
ZEPHANIAH.
. 68
i. 12
t m
ii. 2 .
. .
. 17
66
UAGGAI.
. 28
ii. 7
28
23 .
. 13
135
ZjiCll.UtlAU.
. 158
07
iv. 14
.
. 00
xii. 3 .
12'J
MALACJU,
. 41
!i8
iv. 2
MAITHVW.
Page
ch. ver.
: 46
ii. 6
.
44
8 .
.
. 15
11
.
138
iv. 3 .
.
4
f f
\. 29 .
*
vi. 1
. 114
vii. 6 .
11
15
. 52
x. 34 .
'
xi. 8
. .
xii. 47 .
.
. 35
xv. 13
, t
49
24, 25
, 26 .
. 43
xvi. 18
*
32
23 .
.
. 23
25
9 . %
75
26 .
; .
. 66
xxii. 1.3
-
25
16
B
. 32
xxiii. 2
t a
3
xxiv. 20
f
3
xxv. 35
t %
xxvi. 45
. 102
MARK.
v. 29
. .
ix. 49 .
f
. 60
126
. 94
50
x. 21 .
xiv. 35
; ';
18
LUKE.
. 13
48, 51
i. 35
i. 46, 47
78
m f
. 49
ii. 30 .
48'
ix. 62 .
f
x. 4 '
. 32
xi. 14 .
27
xiv. 2'6
. 28
xv. 12 .
xvi. 2"2
.
29, 31
. 13
xxii. 17
. ,
36
.
xxiii. 31
.
. 11
JOHN.
i. 9
.
iii. 6 .
.
12
8
, .
30 .
.
v. 19
. .
vi. 33 .
.
. 59
44, &c
4
65
53 .
f
63
t f
vii. 38 .
.
. 25
viii. 56
, .
179
xiv. C ,
.
xv. 1, 5
xvii. 21
. 136
130
xix. 14
xxi. 25
'
ACTS.
iv. 12
,
xxiii. 5 .
82
xxvii. U7
Page
17
34
. 20
35
. 44
191
7
151
. 178
6
. 178
166
. 133
33
. 86
100
. 11
191
. 21
34
. 26
28
. 17
32
10
110
131
11
22
88
3
83
12
23
139
28
12
11
13
159
4
16
29
78
105
3
94
24
61
15
60
40
2
119
22
87
7'J
16
35
191
20
S6
TEXTS ILLUSTRATED.
999
ROMANS.
? 7i. ver.
iv. 16
vii. 7
9
viii. 2
6
xi. 17
xii. 2
xv. 16
1 CORINTHIANS.
i. 21, 25 .
iii. 13, 14, 15,
iv.9
13
19
32
vi. 4
20
x. 17
xi. 3 .
10
19.
29
xv. 29 .
32
2 CORINTHIANS.
1. 5J2
ii. 17
iii. 6
iv. 4
13
v. 16
21
21.
x. 12
xi. 4
2 CORINTHIANS.
Page
eh. ver.
Page
eft. ver.
18
xii. 9 .
68
i. 6
13
6
96
GALATIAWS.
iv. 10 .
. 2
vi. 7, 14
158
14
136
EPHESIANS.
i. 12
. 181
i. 10
22, 23 .
41
.41
ii. 14
ii. 14
171
iii. 18
. 80
. 23
iv. 23 .
3
i. 3
110
vi. 15
160
iv. 13
. 16
x. 7 -
127
PHILIPPIANS,
xi. 15
. 10
iii. 8 .
127
. 36
19
98
56
COLOSSIANS.
i. 17 -
. 184
41
j. 24 .
17
. 19
ii. 9, 17
. 41
33
. 7
146
14 .
iii. 3
14 .
17S
.162
178
i. 9
20
. 146
1 THESSAIONIANS.
v. 7 -
. 108
70
19 .
3
iii. 1
. 137
23
. 3
20
2
. 195
2 THESSALONIANS.
24
. 98
ii. 2
. S
i. 4, 8
10
. 18
1 TIMOTHY.
v. 5
8
iii. 16
. 180
xi. 4
. 33
iv. 2 .
112
xxi. 22
18
vi. 16
. 81
xxii. 16
2 TIMOTHY.
TITUS,
HEBREWS.
JAMES.
1 PETER.
1 JOHN.
REVELATIONS.
Page
3
. 112
10
24
17
72
'42
156
10
81
23
70
7
80
3
76
136
87
84
INDEX.
Aaron, a type of Christ, 980.
Abba, meaning of, 241. .
Abraham, a type of Christ, 973.
Adam, & type of Christ, 972.
Advocate, Christ an, 408.
Afflictions, Christ sympathizing with his saints under
them, 328. Compared to "clouds, 937. To a
fire, 938. To a rod, 939. The nature, Mud,
and cause of them, 940. To a funiace, 941.
To winter, 942. To darkness, 943. To
tempests, 945. To a flood, 946. To great
heat, 947. To wormwood and sjalJ, 948. When
said to be very grievous, ib. To arrows,
950.
Ail in All, Christ is, 488. "Who he is that makes
him so, 490. "Why a saint makes him so, 591.
How a saint makes him so, ib.
Attar, Christ compared to an, 441. Of perfume,
a type of Christ, ib., 985. Of hurnt-offering.
ditto, 441, 986.
Ambassador, Christ compared to, in eighteen parti-
culars, 434.
Ambassadors, ministers of Christ, why so called,850.
Angels, 642. Compared to watchers, 643. Their
work and office, ib. Called morning stars, and
sons of God, 645. God's host, 647. To the
face of a man, c., 649. Compared to the wind
and flaming fire s 643. Compared to horses white
and red, &c., 654.
Anchor, hope compared to it, in five particulars,
620.
AntanaeJasis, figure of, 202.
Antiphrasis, of words, 30.
Apostle, word explained, 413, Christ why so call-
ed, ib.
Ark, a type of Christ, 984.
Arm of God, what, in eleven particulars, 301. None
like it, 303.
of the wicked soouhroken, 303.
Armies raised at God's pleasure, 648.
Arrows, afflictions compared to, 950. God's, what
more particularly are, ib.
Attributes of God, a saint's repose, 252. Compared
to a wall of fire, 306. In Christ, 333. Shine
forth in the Gospel, 533.
B
Babylon, the church of Rome proved to he the my-
stery of, negatively, 863. 1. By whore of Ba-
bylon is not meant Jerusalem, ib. 2. Nor the
Turkish empire, 864. 3. No* Rome Heathen,
867- 4. Nor Protestants or any denomination,
880. That by the whore or mystery of.Babylun,
is meant the present state and Church of Rome,
clearly evinced, 883.
Babes, saints why so called, in eighteen particulars,
721.
Baptism and Uie Lord's supper, glorious ordinances,
620 639.
Baptism, how taken, 629. Why called a burial,
ib.
Beauty of Christ, ten particulars, 541.
Beasts, the sacrifice of, a type, 987-
Believers, how called God's children, 723* Christ
their Friend, 399.
Bitter, afflictions, how a saint may be sustained
under such, 948.
Blind, men are so naturally, and therefore need a
good guide, 524. "Wicked men showed to be so,
, in five particulars, 803.
Blasphemous notions of the Church of Rome,' con-
cerning the priesthood of Christ, 368.
Body of man, in the grave, compared to seed sown,
957.
Book, the Gospel, why so called, in eight particulars,
524.
Branch, Christ the, why so called, 377-
Brazen /aver, a type, 987-
Bread of life, Christ compared to, in sixteen parti-
culars, 415.
Breast plate of righteousness, what, 605.
Bridegroom, Christ so called, 323. More excellent
than any other, in six particulars, 329.
Builder, God so called in fourfold respect, 260.
Builders, the parallel between God and such as are
earthly, in nine particulars, 260. The excellency
of God above all other, in twelve particulars, 262.
Ministers of the Gospel, why so called, in ten par-
ticulars, 846.
Bulls, wicked men, why so called, 808,
Burden, sin a, even the least to a tender conscience
showed in three particulars, 905.
Burnt-offering of fowls, a type of Christ, 988.
Bush, burning, the Church com pared to, in six par-
ticulars, 693.
Candle, spirit of a man compared to, 658.
Candlestick, golden, 705. A type, 985.
Canons, or rules expounding types, 233 .
Captain, what kiud of, Christ is, 460.
Captives, wicked men, why so called, with the. na-
ture of their state opened, 777-
Cedars, saints compared to, in five particulars, 760'
Celestial Paradise, 966.
Christ, a Mediator, 3 14. A Surety, 318. A Bride-
groom, 323. The express image of the Father,
in seven particulars, 331. A Physician, 331.
A Testator, 341. Compared to an hart, in
fifteen particulars, 344, To a Door, in four-
teen ditto, 318. The Servant of God, in eleven
particulars, 350. To a Lion, in seventeen ditto,
853. The true Manua, 356, A. King, iu twenty
particulars, 359. A Priest, in sixteen ditto, 364.
A Prophet, in seventeen ditto, 3?0. A Shep-
herd, in nineteen ditto, 374. The Branch, 377-
The Way, iu ten particulars, 378. A Rook,
in twelve ditto, 380. A Fountain, in sixteen
ditto, 382. TJie Head, in seventeen particulars,
38S. A Garment, in twelve ditto, 389. A Lamb,
in ten ditto, 392. The Pearl uf great price, 394.
INDEX.
1001
Precious ointment, 'in ten particulars, 396. A
Believer's Friend, in twenty-four ditto, 399.
The Rose of Sharon, in eleven ditto, 405. An
Advocatej '*?in twenty-seven ditto, 408. An
Apostle, in nine ditto, 413. The Bread of
life, in sixteen ditto, 415. The Sun of Righte-
ousnesS|' in thirty-four ditto, 418. The Root
of David, in nine ditto, 424. The True Vine,
in ten ditto, 427-.ti? The Lily of the valleys, in
five ditto, 430 An Apple-tree, in eleven ditto,
931. An Ambassador, in eighteen ditto, 434.
A Witness, iu ten ditto, 438. An Altar, in eight
ditto, 441. The Heir of all things, in eight
ditto, 442. The only Foundation, in eleven ditto,
445. The Corner-Stone, in fourteen ditto, 450.
The wonderful Counsellor, 454. A Hen, in niue
particulars, 458. * The Captain of our salva-
tion', in twenty-three ditto, 460. A Refiner, in
fifteen ditto, 465. An Eagle, in sixteen ditto,
468. A Bundle of Myrrh, in seven ditto, 470.
The Wedding-Garment, in seven ditto, 472.
The Bright and Morning Star, in eighteen ditto,
f . 476. A Thief in the night, in six: ditto, 480.
"*' The Judge of all, in eleven ditto, 482. The
brazen Serpent, in thirteen ditto, 486. Is All
in All, in twenty-one ditto, 488. His Person
glorious, 538. His Godhead, in nineteen parti-
culars, 539. Very beautiful, 541. His love
wonderful, 542. Veryrich,543. OurPassover, 639.
Children, saints compared to, 723.
Church, City of God, why so called, in twenty
particulars, 666. Compared to the moon, 675
The Antitype of Solomon's - Temple, 676
The Antitype of the second Temple, 678. To an
Olive tree, 680. To an Inn, ib. To a Vine, 682.
To a dove, 683. To a Body natural, 685. To
a Vineyard, 686. To a Virgin, 689. To a
Wife, ib. To a Bush on fire, 693. To a Mo-
ther, 695. To a Garden, 968. To a Lily among
thorns, 701. To a Merchant Ship, 703. To a
golden Candlestick, 705 . To a flock of Sheep,
706. To an House, 709. To a Family, 711.
Circumcision, a Type, 993.
Comforter, properties of, in fifteen particulars, 492.
Conscience, what it is 659. A Witness, in ten
particulars, 660. A dreadful Tormentor, 662.
A good one, how knowa, 663. A good one, the
excellency of it, 674.
Conversion, Christ all in, 488.
Convictions, lay upon. the heart, 256.
Courage, of saints, in five particulars, 734.
Council, what Christ gives, in eleven particulars, 456.
The Gospel covenant, the contrivance of, 534.
Crown of life, Heaven a, 968.
D
Daily Sacrifice, a Type of Christ, 998.
Dangers, the Holy Spirit in the Word gives notice
of eight imminent, 524.
Darkness, divers significations of, 943. Affliction
so called, e. Hell a Place of utter darkness, 70.
David, in ten things,, a type of Christ, 977-
Death, compared to sleep, in three particulars, 97.
Of the body compared to seed sown, ib, A
departure, 959. A rest, 960.
Debt, sin why so called, 897.
Debts, how satisfied for and yet freely forgiven,
largely, openly, 899. Of sinners espoused unto
Christ, are discharged, 328.
Debtors, wicked men, why so called, 793.
Deceivers, their many ways laid open, 861.
Defend, the righteousness of Christ, does so folk-
ways, 390.
^Defence, God is of his people, 271.
1 Definition, of a type, 225. Of a parable, 238.
Deity of Christ proved, 539.
Design of God, in sending Christ, showed in six
particulars, 535.
Destruction of man is from himself, 456.
Devil, wicked men compared to, 826. Why called
the god of this world, 920.- Why called a
prince, 921. A hunter, 922. A fowler, 923.
A lion, 924. A dragon, 925. A. serpent,
926.
Dew, word of God compared to, in five particulars,
595.
Dialogism, figures of a sentence, 203.
Dignity, of ministers great, 832.
Disease, sin is a, 910, 914.
Divination, or augury, 8.
Division of types, 228. Of an historical type,
231. Others of ditto, 232 of parables, 239.
Divine authority of the holy Scriptures asserted and
vindicated ix xxiv.
Dogs, wicked men compared to, in sixteen particu-
lars, 805.
Door, Christ compared to, in fourteen particulars,
348. What, into the Church, 349.
Dove, Holy Spirit compared to, in six particulars
' 522.
Doves, saints compared to, in thirteen particu-
lars, 769.
Duty, whence of men and angels, 363.
E.
Eagle, properties of, in sixteen particulars, 468.
Eagles, saints compared to, in ten particulars, 727-
Wicked men compared to, 825.
Earthquake, the natrral cause of it, 500.
Earnest, of the Spirit, opened in ten particulars, 505.
Elisha, a type of Christ, 979.
Elohim, meaning of, 270.
Enemies, misery of Christ's, 863.
Erotesis, Figure of, 210.
Error . of the Church of Rome, concerning priest-
hood, 368.
F
Faith, a Shield, 609. More precious than gold.
611. True, how known, 614. Necessity of it,
616. Difference between weak and strong, 617-
False Teachers compared to Wolves, 858. To
Foxes, 859. To wells without water, 860. To
Clouds without rain, ib. To deceivers, ib.
False Church, Mystery Babylon, 862.
Family, the Church compared to a, 711. The na-
ture and excellency of its governmet, 713.
Father, its various acceptations and significations,
and how God is the Father of believers, 241. The
parallel between an earthly, and God, in twenty
particulars, 242.
Father, the disparity between God and an earthly, in
eight things, 245. Corrollaries, ib. His glory
shines in the Gospel, 534.
Feast of tabernacles, 1 83.
Field, the world compared to, 951.
Figures of a word, 191. Of a paronomasia, 201.
Of antanaclesis, 202. Of a sentence in logism,
203. Of an erotesis, 210. Of a sentence in
dialogism, 212. Of other schemes of sentences,
and amplifications., 213.
Fire, God a consuming, 297. God a consuming one
to five sorts of persons, 300. God a wall of, 306.
The Spirit compared to, 501. The word of God
compared to, 577.
3 i
1002
INDEX.
First fruits, 182.
Flower, man's life compared to a, 720.
Floods, afflictions compared to, 946. la what re-
spect God sits,upon them, 347- 1
Pools, wicked men, why so called, 786.
Forgiveness, none without the blood of Christ, 903.
Foundation, Christ, laid for the church, in the pursuit
of his prophetical office, in four particulars, 871.
Foundation, Christ the only one, in eleven, particu-
lars, 445.
Fountain, Christ one, in sixteen particulars, 382.
The excellency of Christ as a, 384, Christ a, im-
proved, 385.
Fowler, Satan is, in five particulars, 923.
Foxes, wicked men compared to, 814.
Friend, Christ the believer's, 399. Christ excels all
others, in nine particulars, 403.
Friendship, four things necessary to it, and of the
properties of a true friend, in twenty particulars,
400.
Friends, how they are procured, 403. Happy state
of Christ's, 402.
Fruit, God expects from his people, 257.
Fruitful, the humble soul most so, 257. Great
pains to render his people so, ib.
Furnace, affliction* compared to 941. Hell compared,
to, 969.
G
Garden, the Church compared to, 698,
Garment, of sanctification, in twelve particulars,
389. Christ as a, cannot be put on until our own
filthy rags are put ofif, 390. Christ's right-
eousness exceeds all others, in seven particulars,
391.
Garments distinguish one person from another, 393.
Girdle of truth, in ten particulars, 601.
Glass, the word of God compared to, in eight par-
ticulars, 5f6.
Goats, wicked men compared to, 816.
God, a Father, compared to, ?41. Comprehensive
of all spiritual good, 244. A portion, 245. Gives
like himself, ib. An Habitation, 250, An Hus-
bandman, 254. A Builder, 260. A Man of
War, 264. A Strong Tower, 26$. A Giant,
274. A Lion, 278-. A Leopard, 281. A Bear,
282. A Moth, 283. A Refuge, 286. An House-
holder, 289. A Potter, 296. A consuming
Fire, 297. The Arm of, what, 301. A Shield,
304. Compared to a travailing woman, ib. A
Wall of Fire, 306. A Judge, 308, A. Hiding-
place, 312. Hath many armies, 647. Of the
world, why Satan so called, 920.
Godliness, a trade, 931. A great mystery, 932.
Godly, safe in the worst of times, 271.
Gold, Word of God compared to, 572. Why faith
compared to it, in seven particulars, 612. The
excellency of tried faith above it, 614. The
Godly compared to, 768,
Gospel, glorious, in respect of the Author, the law,
and in itself, 529. Excels the law, in fourteen
particulars, ib. In respect to the names given
to it, in fourteen particulars, 532. In respect,
of the time when contrived, 534. In respect
of the revelation, made therein of the blessed
Trinity, ib. In respect of the manifestations
made therein of the Father, ib. Of Christ,
545. Of the Holy Ghost, 546. Of grace,
554. Of the offers of grace, 555. Of recon-
ciliation, 556. Of pardon, 558. Of ordinan-
ces, 559. Of peace, ib. Glorious in respect of
the manifestation of the promises therein, ib. Why
Satan endeavours to hinder it, 566.
^Government," Wnlzt doth three things at the en-
trance of his, 360. Of the church, in twelve par-
ticulars, 712.
Grace, the excellent nature, of it, .554* Day of,
what, 928. Means of, compared to summer,
929. To harvest, 930.
Grey-Hairs, sin and judgment, why so Called, in
six particulars, 918. , '
Grey-Headed, England now is<920.
H
Habitation, God a, is showed in fourteen particulars
250.
Hammer, the word of God compared to, 582.
Happiness, Jesus Christ necessary to man's, 417.
Hardness, Christ's soldiers must endure, 735.
Hart, Christ compared to an, 344.
Harvest, day of, grace so called, 930,
Head, Christ the, fourfold sense, 386. Enlarged
by seventeen particulars, ib. Anointed in con-
secration, 387- Mostly struck at, ib. Christ, as
such, pities his people, ib. His excellency as
such, 388. . 5
Heart of flesh, what, and how known, 771.
Heat, affliction compared to, 947.
Heaven, why called a Paradise, 966. A Crown of
Life, 968.
Re-goat, type of. Christ, 992.
Heifer, red, a type of Christ, 993.
Hell, why called a furnace, 969. Utter Darkness
970.
Help, how Christians may others, 248.
Heir of all things opened in eight particulars, 442.
Heirs of God, why saints are so called, 726.
Hen, nature and properties of, 458.
Hiding-place, God an, 312.
Hiffk-Priest, a type, 980.
Holy Ghost, a Divine Person, 546.
Holy Spirit, a Comforter, 492. Compared to wind,
497. To Fire, 501. To the Oil of Gladness,
ib. To the earnest of an inheritance, 505. To
a Seal, 508. To a River, 511. To Water, 516.
To a Witness, 519. To a Teacher, 520. To a
Dove, 522. To a Guide 523.
Hope, an helmet, 618. Definition, of, ib. An an-
chor, 620. Sure ground of, in seven particulars,
622.
Horn, little, Dan. vii. proved to be the Pope, '890.
Householder, parable of, opened, 289. Parallel be-
tween God and others, in thirty particulars, 290.
God most excellent, 294.
Husbandman, God is, 254.
Hunter, Satan so called, and why, 922.
Hypocrite, God hates such an one, 280.
Image, Christ the express, of the Father, 381.
Imitate, saints do God, 725.
Institution, none of God's to be used but as he re-
quires, 358.
Interest, in God, makes the soul value him, 234.
Isaac, ditto, 974.
Jaco1>, a type of Christ, 974,
Jacob's Ladder, do., 975.
Jewels, saints why compared to, 773.
Jonah, a type of Christ, 979.
Joseph, ditto, 975.
Joshua, ditto, 976.
Judgemenf-day, compared to an assize, 965.
INDEX.
1003
Judge, properties of him, 308.
Justice, God's must be satisfied, 899. No mau or
angel can do,sifc, ib. Only satisfied by a sacrifice,
901. '*'"
K
King; the title explained, 359. Christ is attende
by angels, 860. .The privileges and excellencie
pertaining to Christ as such, ib. Christ as
such excels all others, 362.
J&ngdom of God, the church, why so called, 532
why the Gospel is so called, ib
Kisses, of Christ's mouth, opened in, four particulars,
567.
Knoweth, Christ, the causes of distempers and dis
orders, 336.
labourers, ministers, why so called, 830. Christ's
ought to be provided for, 831.
Lamb, how Christ may be so called, opened in ten
particulars, and practically improved, 392.
Lambs, what meant by, itt a large place, 769
Leaven, word of God compared to, and why, 585.
Life of man, compared to a swift post, 952. To a
swift ship, 953. To an eagle hastening to her
prey, ifa. To a cloud. 954. To a weaver's
shuttle, ib. To the wind, ib. To a flower, 955.
To a shadow, ib.
Life, spiritual, how we may know a man who has
the principle of it in him, 802, 803.
Light, Christ as such exceed all others, 424. Sown
for the righteous, 960. The word of God com-
pared to, 534. Various acceptations of, ib.
Lily, the Church compared to, 701. Of the Valleys
Christ compared to, 430.
Lion, strange story of his justice, 279. Of his
sight and voice, *278. Why Christ compared,
353. And Lioness, revenge the death of their
young upon a bear, 279. Requites kindness, ib.
Lions, Saints compared to, and why, 765. "Wicked
men ditto, 810.
Locusts, out of the bottomless pit, 719.
Itooe compared to death and the grave, 625, To
coals of Sre ib. Christ's compared to wine, 627-
Of Christ glorious, 628.
M
Man, a brittle creature, 296. By nature in debt,
793, 897. Compared to the earth, 716. To a
worm, 717. To a flower, 720. The heart of,
like a rock, 823 .
Manna, a type of Christ, 356. Christ excels, 358.
Marriage-day of the Saints, 963.
Means of grace compared to the summer, 929. To
harvest, 93 o!
Meat, strong, what, 576.
Meat-offering, a type, 989.
Mediator, necessity of, first, in respect of God;
2ndly in respect of man, 315. Christ fully quali-
fied for, 316. But one, 318.
Melchisedec, a type, 973.
Member, Christ ludgeth between one aud another,
375.
Men, Christ the Light of, 422. Captives, 777-
sluggards, 783. Fools and idiots, 786. Painted
sepulchres, 790. Compared to swine, 791.
To debtors, 793. To the rod of God, 796.
To tares, ib. To chaff, 798. To thorns, ib.
To mountains, 799. To a troubled sea, 800.
Are said to be dead in sin, 801. Wicked men
blind, 803. Beside themselves, 804. To dogs, 805.
To bulls, 808. To lions, 810. To foses,
814. To goats, 816. To thieves^ 817. Wicked
men naked, 820. To vipers, 821. They are poor
and miserable. 822. The heart of a wicked men
compared to a rock, 823. To eagles, 825. To
devils,826.
Merchant, spiritual, saints are, 747-
604.
Mercy-seat, a type of Christ, 984.
Milk, word of God, why so called, 575.
Ministers, of Christ compared to angels, 82S. To
stars, 829. To labourers, 830. To watchmen,
834. To trumpeters, 836. To spokesmen,
837. To clouds, 839. To fathers, 841. To
stewards, 842. To planters, 843. To builders,
846. To shepherds, 849. To pillars, ib. To
ambassadors, 850. To rulers, 854. Work hard,
824.
Ministry, of the Gospel, necessary, 857. Christ all
in it, 489.
Moon, the Church compared to, 675.
Moral suasion insufficient to convert, 551.
Morning, resurrection compared to 960.
Moses, a type of Christ, 976.
Mother, why the Church so called, 995.
Mountains, wicked men compared to, 799 .
Myrrh, seven properties of it, 470. A Bundle of,
what meant by it ? ib.
Myrtle Tree, a type of saints, in, seven particulars,
'761.
Naked, wicked men are, 820.
Name of God, what, 72. Of the Lord, a strong
tower, 269. Of Christ, like precious ointment,
896. Excelleth all others, 398.
Necessary, the Lord Jesus, universally, 417> 418.
Net, the word of God compared to, aud why, 570.
New man, what, 15.
Noah, a type of Christ, 972,
O
Oil, nature of it, in seventeen particulars, 501. Of
Gladness, its nature aud excellency, ib. Anointing
the head in consecration, 387.
Ointment, Christ's name as precious, in ten particu-
lars, 396.
Olive Tree, the Church compared to, 680.
Operations of the Holy Spirit, glorious, 549.
Order, of God, in the building of the first and se-
cond creation, 261.
Ordinances, Christ all iu them, 489.
Palm Trees, the godly compared to, in nine parti-
culars, 753.
Paradise, celestial, 966.
Paranomasia, figure of, 201.
Passover, a type, 995. Our Christ, is, 639.
Peace-offering, a type, 990.
Plague, sin is, 910. Of the leprosy, a figure of sin,
911.
Planters, ministers, why so called, 843.
Plough, the word of God compared to, 588.
Poor, wicked meu are, 822.
1004
INDEX.
Portion, God is, in twelve particulars, 246. Con-
sidered in a fourfold sense, ib. 1st. Its nature,
2dly. Extent. 3dly. Signification. And, 4thly,
Its usefulness, ib.
Poison, sin compared to, 912.
Pray, a Saint must always, 740.
Prayer, special seasons for extraordinary, 740. A
great ordinance, ib. What hinders it in saints,
Precious, Christ is, and to whom, with ten marks of
trial, 452, 453. The way to find Christ so, 454.
Priest, Christ pne, 364. Christ, as such, succeeds the
Jewish high-priest, in nine particulars, 367-
Priests, saints are, 777.
Priesthood of Christ, and Gospel government, ex-
ceeds that of the law, 368, 530. The notions of
the church of Rome about it, 368.
Prince of darkness, the Devil so called, 921.
Privilege, great, of that soul who is let into Christ
at the door, 349.
Promises, of the Gospel, glorious, 559. 1st. In re-
spect of him, in and through whose name they
are made, ib: 2dly; In that they suit all con-
ditions of the soul, and tend to answer all
objections a poor sinner, or weak believer,- can
make, 562. 3dly. In respect of the firmness
of them, 565. glorious above those of the law,
531,561.
Prophet, Christ one, in seventeen particulars, 370.
Prophets, foretel things to come, 371. Christ ex-
excefds all others, 373. '
Prophetical office of Christ layeth a foundation for
the Church to build on, 371-
Providence, of God, wonderful in preserving his
people in these days, 694. Compared to clouds,
937-
quench the Spirit, how, 579. Cause of, 580. A
wicked thing, 581.
R
Race, spiritual, what a man must do who would run
it, 742.
Red-heifer, a type, 924.
Rrfiner, who and what, in fifteen particulars, 465.
Refuge, import of the word, 286. None like God,
287 Cities!of, under the law, 28 9. Way made
plain to, 288.
Register, God keeps one against the great day, 311.
Rest, God the soul's, 252.
Resurrection, compared to the morning, 960. to
waking out of sleep, 961. To a reaping-day, 862!
To the saint's marriage-day, 963. To the saints
coronation-day, 964.
Reveal, the Gospel reveals, 1st. the glory of Christ's
person. 2dly. His offices. 3dly. His love. 4thly.
His riches. "And, Sthly, His power, 538, 543.
Righteousness, Christ the Sun of, 418.
River of God, excellency of it, 514. Holy Spirit
compared to, 511. The Spirit an overflowing,
512.
Rock, Christ one, in twelve particulars. 380. A
sinner's heart compared to, 823. Smitten, a type
of Christ, 993.
Rocky heart, five marks of. 824.
Rod, of God, wicked men are, 796. Afflictions so
called, 939. What voice in it, 940.
Rose of Sharon, Christ compared to, 405.
Root of David, Christ in nine particulars, 424. And
stem of Jesse, how Christ is, 426.
Rulers, ministers of the Gospel, why so called, 854.
Good, their qualifications, how chosen, and how
they govera, 855.
Sacrifice of beasts, a type of Christ, 987.
Saints compared to babes, 721. To children
723. To heirs, 726. To eagles, 727. To
sheep, 729. To soldiers, ib. To runners, 742.
To salt of the earth; 746!; *To merchants, 747.
To pilgrims, 749. To palm trees, 753. To
wheat, 756. To light, 758. To cedars, 760.
To myrtle trees, 761. To willows, 762. To
vessels, 763. To lions, 765. To gold 768.
To doves, 769. to lambs, ib. To stewards,
772. To lively stones, 773. To jewels, ib.
To kings, 775. To priests, 777. Heart of, why
called an heart of flesh, 771. , f
Salt, grace compared to, 599.
Salvation, common, why so called, 380. Christ,
the Captain of, in twenty-three particulars, 460,
Only by Christ, and how, 536. Glorious in
sixteen particulars, 564.
Sampson, a type of Christ, 977.
Sanctuary, God the only one, 251.
Sarah and Hagar, 974.
Satan's Subtlety in warring against the soul, 732.
Scape-Goat, a type of Christ, 999.
Schoolmaster, the law why so called, 167.
Serpent, of brass, a type of Christ, 486.
Servant of God, Christ is in eleven particulars, 350.
As such Christ excels, 352.
Sharon, Christ, the rose, of 405.
Shepherd, Christ a, in nineteen particulars, 374.
Great, why Christ is so called, 376.
Shepherds, Christ excels all others, 376. Ministers
compared to, 849.
Ship, the Church compared to, 703.
Sin, compared to a thief, 894. To a debt, 897.
To a heavy burden, 905. To a sting. 906.
To a wound, 907. To a plague, 910. TO a
deadly poison, 012. To a sickness, 914. To
an abominable vomit, 915. To uucleanness, 916.
To gray-heirs, 918. God punishes gradually in
his own people, 284.
Sin-offering, a type of Christ, 989.
Sins, Christ bore our, what meant Ly it, 904.
Singing of Psalms, an ordinance of God, 694.
Sleep, death compared to, 957- Difference between
that of the godly and ungodly, 959.
Sluggards, wicked men so called, 783.
Soldiers of Christ, who, 729.
Solemn yearly sacrifice, a type, 991.
Solomon, a type of Christ, 978.
Soul of man, compared to a ship, 655. To a
candle, 658.
Spirit, Holy, a Comforter, 492. A divine person,
496. Compared to wind, 497. To fire, 501.
To the oil of gladness, 501. To an earnest,
505. To a seal, 508. To a river, 511. To
water, 516. To a witness, 519. To a teacher,
520. To a dove 522. A guide to saints, 523.
Spirit of a man, why called the candle of the Lord, 658.
Spokesmen, ministers of Christ are, 837.
Star, Christ, the morning, in eighteen particulars,
476.
Stewards, saints are, and why so called, 772. Minis-
ters are, and ditto, 842.
Summer, means of grace why so calle3, 929.
Sun of righteousness, Christ is in thirty-four par-
ticulars, 418.
Supper, the Lord's, 632.
Suretyship, of Christ, in ten particulars, 318. Dif-
ference between his, and suretyship among men,
320.
INDEX.
1005
T
Tabernacle, a type, 983.
Table of she wb read, a type, 985.
Tares, wicked men compared to, 796.
Teacher, Spirit of God, a sacred one, in eleven par-
ticulars, 520. The saiuts' best, 522.
Teachers, better to lose all others than the Spirit,
522.
Teachers, false, Compared to wolves, 858. To foxes,
859. To Wells without Vater, 860. To Clouds
without rain, ib. To deceivers, ib.
Teaching, who have the Spirit's, 522.
Temple of Solomon, a type, 676.
Terrible, Christ is as a Judge in a threefold manner,
485.
Testator} Christ is, in fifteen particulars, 341.' As
such, excels, 343. A fivefold testimony to Christ
as such, ib.
Thief, in the night, Christ's coming compared to,
480.
Thief, a, why sin so called, 894.
Thieves, wicked men compared to, 817.
Thorns, wicked men compared to, 798.
Trade, of the city of God excellent, 668
a, in thirteen particulars, 931.
Traffic, all heavenly by the Spirit, 669.
Treasure, Gospel compared to, in eight particulars.
596.
Tree, apple, Christ compared to, 431. Olive,
Church compared to, 680.
Trees, palm, saints compared to, 753.
Trinity, the persons of, made known by Christ sis.
manner of ways, 334.
Trumpeters, ministers, why so called, 836.
Truth, word taken variously, 601. Excellency of it,
Godliness
Types, definition of, 225. Prophetical, 228.
Of an historical, 231. Rules for expounding,
233.
Typical and symbolical actions, 228.
Vail of the Holiest, a type, 984.
Vessels, saints, earthen, 769.
Vine, Christ the true, in ten particulars, 427- As
such excels, 429.
Vineyard, the Church, compared to, 686.
Vipers, wicked men, why so called, 82 1 .
Virgin, the Church compared to one, 689.
Visions, prophetical and typical, 229.
Vomit, what meant by turning to the old, 916.
U
Unclean, nothing more than sin, 916.
TJncJeanness, of man, by nature, 917.
Union, present time to be improved in order to
obtain it, 460.
Universe, happy state of, 363, 364. ,
W
Wall of fire, God is about his people, 306. God as
a portion, frees from fear of, 231.
War, why God declares against a people, 266. God
gives warning before he makes, 267.
Warriors, God excels all others, 266.
Watchmen, ministers, why so called, 834.
Water, the Spirit compared to, 516. The nature of,
517. Of life, free to all, 518. Excellent nature
of, sacred, ib.
Way, to the Cities of Refuge made plain, 288
Christ the, in ten particulars, 378. To the Fa-
ther, Christ is, 379. What kind of, Christ is
in ten particulars, ib.
Wedding garment, what, 472.
Wells without water, false teachers, 860.
Wheat, saints compared to, 756. Trial of, from,
tares, 758.
Whore, the great, shall be burned, 300.
Wilderness, this world is, in eight particulars, 951.
Will of man, how it acts, and how acted upon, in con-
version, 551.
Willow trees, saints compared to, 762.
Wind, properties of it, 497- Spirit compared to it,
in twenty particulars, ib. How to know which way
that of the Spirit blows, 499.
Witness, Christ is, in ten particulars, 438. In the day
of judgment, who and what, 484. The Spirit is, in
eight ditto. 519.
Witnesses necessary for a Christian, 484.
Word of God, compared to light, 526. To kisses
of Christ's mouth, 567. To a net, 570. To
gold, 572. To milk, 575. To strong meat, 576
To houey, ib. To fire/577- To a hammer, 582
Tothe sword of the Spirit, 583. To leaveu, 585
To a glass, 586. To a plough, 588. To seed,
590. To rain, 592. To the dew of heaven, 595
To treasure, 596.
World, had a beginning, 290. A Wilderness, 306,
951. A field, 951. End of the, why called a har-
vest, 952.
Works, Christ's undoubted right to all those of God's
hands, showed in five particulars, 363.
Worm, man compared to, 717-
Wormwood, afflictions compared to, 948.
Wound, sin is, 907. When it may be said to be
deadly, 908.
Wrath of God, terrible, 298.
Yearly sacrifice of the bullock, a type, 991.
Z
Zerubbabel, a type of Christ, 979.
INDEX
OF THE MOST REMARKABLE "WORDS EXPOUNDED IN THE FIRST BOOK.
A
Brook
111
Dregs
137
Glory and strength ig
ACTION
Affections
An age, ages,
PAGE 26
25
21, 189
Brutes
Bubble, to
Build, to
Builder
89
123
57
66
Drink, to 18
Drops 127
Dung 127
Dust 127, 128
Goats
God
God, to forget
Gold
152
18
18
' 128
All
1 QC:
Bull
150
E
Gold and silver
n
Allegories
Altar
Ancestors
Angels
Anger
1 OtJ
192
147, 180
4
97
7, 50
Burden
Butter
Buying
C
Calling
177
145
56
55
EiABNESF ' 70
Ears 43,89, 157
Earth 16,815,90,121,127
East 187
Eat, to 142, 168
Grasshoppers
Grave
Grief
Grinding
Gulch down
68
16, 173
49
140
143
Anoint
60, 183
Camphire
80
Elohim
97
B.
Answering
5S>
Canaan
179
Elias
179
HAIL
116
Aquatiles
155
Candle
111
Empire
125
Hammer
176
Argument
Ariel
19
147
Carcases
C arm el
189
15, 125
End
Enemy,
23
177
Halting
Hand 6,
160
46, 48, 158
Arm, arms 44,
158, 174
Chaff
140
Enjoy, to
16S
Hand-writing
175
Armour
70
Chair
2fi
Ephraim
188
Hardness
1G4
Arrows 59, 70, 174
Chamber
173
Evening
108
Harvest
23, 38, 139
Ashes
128
Character
72
Eunuch
190
Haste
14
An ass
150
Chariots
W, 174
Exalted
192
Hatred
50
Author
4
Chattering of birds 153
Eyes 42,89, 157,
191
Head 40, 156, 188
Ase
186
Cherub
99
Eye-lids
92
Heal, to
161
Childhood
166
F
Health
161
Chords
178
FACE 41,
157
Hearing
62, 164
BAAL
167
Christ
17,18
Fan, to
60
Heart 14,
17, 46, 141
Back
159
Circumcision
182
Father 67,
166
Heaven
17, 100, 135
Backward, to go
170
City
17. S>5. 172
Fear
25
Hedge
60
Bald
58
Clothing
73
Feast
23
Heel
144
Banner
74
Clouds
114
Feast of tabernacles
183
Heifer
150
Baptism
184, 188
Coals
111
Feed, to
152
Hew, to
58
Barak, to bless and
Commanding
55
Feet
160
Hide, to
57
curse
30
Conscious
8
Field
138
Hiding-place
80
Bars
172
Corn
139
Fight, to
169
Hill
124. 126
Bind up, to
57
Corner
172, 188
Finding
64
Hind
76. 150
Bite to
142
Cover
177
Fire 85, 109,
157
Hissing
52
Biting
161
Counsellor
65
Finger
46
Hold, to
57
Bitterness
164
Creation
98
Firebrand
111
Hook
59
Beam
134
Creatures
146
First-born
67
Hope
25
Bear, a
148
Crown
175
Fir-tree
11
Horn
78, 140
Bear, to
58
Crying
53
First-fruits
182
Hornets
154
Beget, to
167
s*t
Cup
16,71, 175
Fishers, Fishing
155
Horse, horsemen 150,174
Behead, to
143
Cure, to
161
Flame
11)
Hour
22, 188
Belly
98, 144
Cut off to
60
Flea
153
House
15, 173
Blackness
163
Flesh
145
Hunger, to
168
Blast or blowings
Blindness
Blood 19, 91,
85
163
145, 161
D
David
Day, Days
179
21,69
Flourish, to
Flow, to
Flower
133
123
133
Hunt, to
Husband
Husbandman
146
166
66
Blot out, to
Body 41,
Boar, a
Bonds
Bone, a
Bones
Book
Bosom
58
155, 187
US
178
144
89, 145
71
47, 159
Dead
Death, to die
Debt
Den
Deriding
Desert
Desire
106, 188
91
90, 162
176
126
52
15, 127
25
Fluctuating
Fly, to 78,
Foot-stool
Forehead
Forekn owledge
Forgetfulness
Fortress
Foundation
118
143
157
fi9
52
86
171
I
Idols
Ignorance
Infants
Inheritance
Iron
Islands
98
51
165
71, 175
129
15
Bow
70, 174
Devil
24
Fountain 85,
120
J
Bowels
46,89
Devour, to
58, 142
Fox
149
Jealousy
50
Branch
Brands
Brass
Bread
Break, to
78, 123
161
11, 129
72, 141
58
Dew
D.amond
Dimension
Direct, to
Dirt
116
130
80
58
127
Fructify, to
Fruit
Furnace
G
133
133
71
Jerusalem
Joy, to
Judge, to
Judgment
180
14, 49
11
7
Break forth, to
123
Distil, to
125
GARDEN
135
JL
Breathing
BrideTooin
52
67
Divination
Do, to
8
11
Garment
Gate
177
172
KEY
Killing
172
90
Bridle
Brimstone
Bring forth, to
150
131
169
Dog
Door
Dove
151, 192
172 1
154
Gird, to 57,
Gleaning
Glory
169
138
12
Kingdom
Kissing, to kiss
Knee, Knees
125
27,53
27, 160
INDEX.
1007
Know, to 8 | Ophir
Knowledge . 50 : Orphan
16
167
Seraphim
Serpent
109 | Throat
152 Throne
6
67
I, Overflow, to
123
Servant
167
Thunder
115, 190
LABORS 56 1 , P
Shade'
88
Time 21,
69, 106, 187
Lamb 76
PALATE
6
Shadow
38, 89, 106
Tongue
5,89
Lameness 1 60
Part
187
Sharon
80
Tooth
143
Lamp 85, 111
Lanthorn 111
Passing throngh
Passover
64
23, 183
Shave, to
Sheath
59
177
Touching
Tower
63
87. 172. 190
.Largeness or Latitude 17 1
Laugh, to 27
Peace
Phrase
67
190
Sheep
Shepherd
152
67
Treasure 73, 175
Treasure and treasurer 38
Laughing 52
Place 67
, 178, 1S7
Shield
70, 174
Tree, a
134
Leaf 132
Plague
162
Ships
16, 173
Truth
181
Leanness lt;2
Plant
78, 133
Shod, to be
160
Try, to
58
Leaven 38, 141
Please, to
14
Shoulder
158
V
Lebanon las
Plowing
138
Sift, silting,
58, 140
VAIXJET
126
Lees ' 137
Pluck up, to
134
Silence
55
Vessel
177
Lefthand 170
Poison
162
Silver
129
"Victory
13
Leopard, a 149
Portion
71
Sin
7, 18, 20, 9b
Vine
70, 136
Leviathan 90, 155
Pour out, to
58
bion
IwO
Vineyard
136
Levites 181
Power
13
Sit, to
169
Vintage
13S
Life 13, 161
Prescience
69
Sleep, to 27, 38, 63, 165
Virgm
S6
Light 20, SI
Priest
181
Smell, smelling
6a, (64
Visitation
64
Lightning 116
Lily 80
Prince
Prison
17
173
Smoke
Snare
112
147
Unicorn
Ungird, to
148
58
Line 6
Prize
174
Snow
ue
.Voice of blood
91
Lion 76, 147, 148
Promise
18
Softness
. 164
Void, to make
58
Lip 5. 44, 89, 143
Propitiation
10
Solomon
179
Vomit up
190
Loin 159
Q
Son
166
TV
Looking-glass 177
Lord 167
Love, to love 11, 261
Lot 71
QtJAHSIES
Quiver
R
RAIN
130
174
116
Soul, 4,31,40,151 1S7
Soundness 161
Speaking 44,81
Sptar, a glittering 70
WALKING
Wall of fire
Wall
War
63
Sti
171, 188
169. 190
M
MAGISTRATES 91
Manhood 166
Marks 161
Harrow 145
Measure 176
W eet, to 64
Men 173, 179
Mercy 7
Metaphor 35
Meteors 114
Milk 145
Ministry 160
Moles 153
MoueJ" 7
Moon 94
Morning 107, 188
Mountain 124
Mouth 5,43,142.158
Mother 166
Mud 127
Munition 86
llyrdl 79
Rams
Kazor
Reapers
Rebuking
Redness
Rejoice, to
Reed
Reins
Remember, to
Remembrance
Repentance
Rest
Returning
Revenge
Riches
Ride, to
Riding
Right-hand
Rising up
Kites
River
Roaring
Rock
Rod
152
177
140
55
163
14
135
14, 144
10,52
51
49
57
64
50
71, 175
150
64
45, 170
64
181
38,119
77
86, 120
74, 178
Species
Spider's Webs
Spirit
Spears
Spouse
Sprinkling
Staff
Star
Step or Stair
Steps
Sting
Stipend
Stone
Steam
Strings
Strong-hold
Stubble
Sulphur
Summer
.Sun
Supper
Swallow, to
Sweep to
Sweetness
l&
153
12
177
166
183
74, 174
84, 102, 103
171
46
155
177
86, 129, 175
118
70
172
140
131
23
88, 82, 94
184
143
60
164
i ** i
War, man of
Wash, to
Water
Waves
Way
Weapons
Weight
Well, a,
Whales
Wheat
Wheels
Whip
Wluteness
Whitestoue
Whole
Widowhood
Wind
Windows
Wine
Winepresss
Wings
Winnowing
Winter
Wipe, to
6ti
57. lv3
85, 117
118
58,87
70
177
121, 122
155
139
71
176
163
175
186
166
94
71
137
138
78, 143
140
28
57
. N
NAU, 172, 188
Root
Ropes
79, 132
178
O^VIUG
Sword 6,
1DL
26, 70. 174
Witness
Wolf
55, 67
148
Name of God 17,29
Rose
SO
T
Wood
135
Name of man 29
Names of countries 16
Navel 159
New-man 15
Nest 15 154
Net 147
Night 108
S
SABBATH
Sabbath-day
Sadness
Salt
Satan
Schoolmaster
183, 188
28
49
130
100
167
Tabernacle
Table
Tail
Take, to
Target
Taste, tasting
Tears
173
15, 176
144
169
70
63, 164
69, 157
Woman
Work
Workman
World
Worm
Wormwood
Write, to
165
8
66
15
77, 153
135
59
j\oon 108
Nose 43
Numbering 56
Scorpions
Sea
Seal
153
15, 118
60, 72
Tempest
Temple
Theatre
11-5
87, 180
16
Y
YEARS
Yoke
21
151
O
Search, to
59,64
Things
90
Youth
166
Oil 20,72, 136. 190
Sejd
131, 192
Thinness
162
Z
Ointment 20
Setmg
61, 162
Thirst, to
168
ZEAL
50
Old age 166. 194
Seeking
C4
Thorns
134
Zerubbabel
171
Olive-tree 125
Selliner
56
Thoughtfulness
52
Open, to 67 Sense"
24, 162 Threshing
140
IRELAND:
Printed at the BONHAHON INDUSTRIAL PRINTING SCHOOL, Established October, 20, 1851, by DAVID A. DOUDNEX,
Curate of the Parish of Monkslaiid, County of Waterford.
THE BONMAHON
ititmg, m& Sgrimlttmd
CITY PRESS, 1, LONG- LANE, LONDON, JUNE 30, 1855.
Having recently returned from a visit to my friend, the Rev. D. A. DOTTDNEY, at Bon-
mahon, it has occurred to me that a brief narrative of what I saw and learnt, during my sojourn,
might prove of interest to the friends of the BONMAHON INDUSTRIAL SCHOOLS, and, at the same
time, be productive of good to the great work of improvement now in progress there. Under
this impression, I venture to relate, in a plain manner, the facts which came within my observa-
tion, either as relates to the Schools themselves, or the peculiar circumstances out of which they
have arisen, and are now surrounded.
To those not immediately interested in such a matter, a visit to Industrial Schools, in one of
the wildest regions of the South of Ireland, would present features more interesting than many
remoter and more celebrated scenes ; but to those who have aided, by personal endeavours and
sacrifices, a work so eminently in accordance with the teaching of Him who said, " Suffer little
children to come unto me," the facts of the case, as seen by a visitor, must, I think, have a pe-
culiar and pleasing value.
I left London on Monday morning, May 26th, and, after experiencing the usual trial of a pas-
sage from Holyhead to Kingstown, arrived in Dublin tita same evening. On Tuesday morning
I proceeded by railway to Waterford a journey occupying about seven hours. A pleasant drive
of two hours, and I reached Bonmahon. On entering the village I found that my arrival had been
expected ; I saw the flag waving above the Printing School, and the lads gave me an Irish welcome.
Bonmahon is a retired, out-of-the-way nook on the coast of the county of Waterford. It is
built irregularly, in the bight of a small bay, between Tramore on the east, and Dungarvan, a
small port on Dungarvan Bay, on the west. The sea view is bold and open, the cliffs rugged
and picturesque. To the south-east lies the wide expanse of St. George's Channel, dotted with
white sails in the distance, and with rude fishing-boats near the shore. The village itself lies in
a valley, which runs down by a sandy slope to the sea, forming a magnificent strand, from which
rises, at the distance of half a mile, a splendid wall of dark majestic rocks. Northward the val-
ley runs back from the village, and terminates in the green slopes of the Commeragh hills, which
enclose the scene on the land-side with a charming panoramic background. The hills are ten or
twelve miles off, but to me they appeared much nearer.
Adjoining the village are the mines of Knockmahon, the property of the "Mining. Company of
Ireland." These mines are noted for the excellence of the ore which they furnish, and afford the
chief employment of the inhabitants of Bonmahon, which is strictly a mining village. The name,
Bonmahon, "is from two Irish words, signifying the heel or foot of the river Knockmahon im-
plying the hill of the river.
Though the land is barren, and the constant drift of sand and sea-spray renders farming
difficult, all the elements of worldly prosperity are to be found here. The population does not
much exceed 1500 souls of all ages. Amongst these the mines distribute a weekly sum of
350 in wages, while the tillage of the land contributes something additional to the common
resources of the place. A weekly expenditure of 350 in so small a village should produce far
more comfort than is visible here ; and for the cause of the destitution and vice which exists, we
must doubtless look to that power which has desolated so many of the fairest portions of the earth.
But at Bonmahon, as elsewhere in Ireland, the capability for something better exists, as my
recent visit proved to my satisfaction.
On Wednesday morning I visited the Schools. There are five of these. First, the Infant
School ; second, the Embroidery School ; third, the Printing School ; fourth, the Agricultural
School ; fifth, the Parochial School.
Each of the Schools is conducted in a separate building, situate at an easy distance from each
other, and all pi'esenting a pleasing scene of busy life.
The School buildings are substantial and roomy. There is the Industrial Printing School,
with its five young women employed in. the binding department, two compositors, five pressmen,
fifteen boys, and three presses, full of bustling activity, yet as orderly and business-like as a
London Ofiice.
The Infant School interested me exceedingly. It was a pleasing sight to see fifty infants so
well trained, and apparently happy, and to hear them sing, in that dark, Popish village
" We won't give up the Bible,
God's holy book of truth," &c.
Now comes the Embroidery School. Here forty-seven girls are taught and employed, many
of them earning Pive to Eight Shillings per week, and producing work of a high order of merit.
I was soon convinced that, though at hrst unable to thread, or even to hold a needle, such teach-
ing as they obtain here would soon enable them to earn their bread honourably, wherever their
future lot may be cast. This School, conducted by a competent Mistress, is under the immediate
superintendence and control of Mrs. DOTTDNEY. In the same building is opened a Bible Depos-
itory, for the sale of Bibles and Testaments at a reduced price.
Having had some experience in Printing matters, it may be supposed that I should readily
detect any short-comings in the mechanical arrangements of a_ Printing School. The intelli-
gent perseverance in the teaching of these lads is well rewarded in the order and activity of the
* THE BOWMAHOST SCHOOLS, CO. TFATEBFOED.
establishment the completeness 'with which industry and skill combine their forces' for the
production, of a noble result, afford a reflection, of that presiding mind, which, under God'sfe
blessing, has wrought so successfully in the projection and establishment of this admirable^
institution. ^ The lads are very skilful, not in the manual labour only, but in those departments
which require judgment, shrewdness, and care. The overseer brought me a proof-sheet of the
reprint of " Reach's Metaphors," which had been read, and was about to be given out for cor-
rection in the usual way. It was as clean and perfect as the work *of any ordinary compositor,
though the production of boys who, but a short time previous, had neither seen printing-type nor
press such is the change effected by culture and kindness. There are in these various Schools one
hundred and fifty young persons who enjoy these advantages, and thus far removed from the debase-
ments of poverty and a vagabond life, and placed in a position to acquire useful handicrafts.
Any one who will open the pages of DK. GILL'S COMMENTARY, or AMBROSE SEARLE'S
CHTIRCH or GOD, and criticise the character of the typography, may see to what perfection of
skill the hand of an Irish peasant may be brought under opportunity and tuition. Dr. Gill's
work, contains nearly 47,000,000 separate letters, covering about 6,000 pages of close and
beautifully clear letter-press. Previous to the 12th of October, 1851, when the only suitable
building came into the possession of the indefatigable Curate of Monksland not one of these
lads had seen a printing-type ; yet by the January following, they had produced one part, of
about 240 pages, of the Commentary, containing 1,200,000 letters, mixed with no small
amount of Greek and Hebrew quotations the Bishop of Cashel witnessing the printing of the
first sheet. Who can say how many lads were rescued from the dark apprenticeship of vice by
the timely opening of these Schools ?
On Thursday evening I attended the weekly lecture, held in the building used for the
Infant School. To this Thursday evening lecture, and the usual Sunday services, all the
children are free to attend, though it is a rule, essential to the success of any Protestant move-
ment here, that they should not be requested to attend; nor is attendance ever made a condition of
employment. A little incident occurred in my presence, illustrative of the policy of such a course.
One of the guardians of the poor 'meeting Mr. Doudney and myself in the public street, mentioned
the case of one of the girls belonging to the Embroidery School, who, having become a dependent
on the parish funds, alleged that she could earn five shillings a week, but, having refused to
attend the Protestant services, she had been dismissed. " Oblige me by going over to the
School, and hear the reason for her dismissal, from the lips of the mistress herself," said Mr.
Doudney. " No,"" said Mr. , " I do not wish that ; your word is sufficient that the girl's
story is false." Mr. at last consented to go up into the work-room of the Embroidery School.
Mr. Doudney at once put the question to the whole School : "Did I, or Mrs. Doudney, at any
time ask one of you to attend any of our weekly or Sunday services ?" A universal " No !"
was the response. Again Mr. Douduey put the same question, and the same answer, " No !"
was repeated in a distinct, truthful, and unmistakeable tone, at which the guardian became still
more satisfied, and then was informed of the real cause- of the child's dismissal, viz., idleness,
tmwillingness, and conduct injurious to the School generally. Such is the craft of babes under
Popish teaching and example !
It was with much pleasure that I walked over the grounds of the Ayricidtural School, in
company with my friend, the Hev. D. A. Doudney. This School has only recently commenced
operations, and the land at present in a preparatory state. The object of the School is to
teach practical husbandry, in combination with a sound course of mental training. The Boys
attend four hours at their lessors in-doors, and four hours are spent in tillage. They are
taught to ridge, furrow, and drain the land ; learn to preserve the strength of the soil, and to
adapt the crops to the seasons, &c. Some of these will be fitted for service as gardeners, or for
other similar capacities ; while they will be taught to cultivate, profitably, the patch of cottage
ground an art here at present comparatively unknown ! Indeed, the need for such training is
evident enough in the wretched aspect of the land, which recals to one's mind the painful narratives
of the Times' Commissioner. The soil is overgrown with weeds, undrained, badly ploughed, and
planted over and over again with potatoes, tifl, from utter exhaustion, it literally refuses to pro-
duce a scanty crop. The hedges run wild, and eat up large tracts of land with briers and thorns,
while ditches are suffered to roam at will, for want of slight repairs to their banks, converting
fields into noxious quagmires, the home of filth, fever, and vermin. Manure is not thought of till
they are about to quit their tenancies ; then they cover the land with sea- weed, which extracts
the last miserable relic of its strength, and ruins it completely for the succeeding tenant. Barns,
cottages, and homesteads fall into decay, and as they fall so they remain -. there _ is no energy
to repair, no desire to make things better. Everywhere one sees destitution, spiritual degrada-
tion, and ruin ruin stalking over the land, and before which the people seem perishing from the
soil perishing of bodily and spiritual exhaustion. The aspect of the land, the broken mud
walls, the stagnant, fever-producing pools, the wretched crops that scarce pay the labour of reap-
ing, and the besotted .superstition which darkens over all, speak plainly enough of the ^nature
of that dark shadotv under which Ireland pines and withers, and to dispel which there is only
one light that can be effectual the light of the glorious Gospel. May similar blessings attend
the progress of the Agricultural School as have followed in the wake 'of the Printing, and Em-
broidery, and Infant Schools, already established !
On Thursday morning the monthly packages of the Gospel Magazine were made up, and
despatched, by post, to the Subscribers. I have heard, with pain, the frequent complaints of
friends that they do not obtain their copies until many days after the time when they shoiild be
'*" THE BONMAHON SCHOOLS, CO. WMERFOBJK 3
delivered. Now I saw and understood the cause of delay -another of the many impediments to
industrial and Protestant progress in Ireland. To save the village postmaster the usual labour
of stamping,^and the messenger the additional labour of carrying a large number of Magazines,
jVlr. Doudney despatched them, in the care of a lad, with a donkey-cart, direct to Kumacthomas
(a distance of five miles,) the post-town of the district. The boy returned after having delivered
his parcel of stamped Magazines, and the question was asked him, " Have the Magazines gone
forward ?" " No, please," said he, " the man said there was no room, for them on the car, but
they'll go to-morrow." The next day the lad was sent again, and returned with the same answer
. "No room on the car they'll go to-morrow." From day to day this is repeated ; the stamped
papers lie at the post-office, during the pleasure of Hibernian caprice ; the subscribers waiting
m anxious expectancy, annoyed at their non-arrival, while the Editor has to bear the blame for
unpunctuality. Here is the secret of the delay There is no room on the car for the conveyance
of Protestantism !
I left Bomnahon on Friday morning, and proceeded from Carrick-on-Suir direct for home.
I may suitably close this letter witn a few remarks on the nature of the labour in which Mr.
Doudney is engaged, and the results which, up to this time, have flowed from it.
It may truly be said that he found this place a desert, and has made it a-garden. Yet he-
owes his success, under God, to those who nave aided him by sympathy and means. The in-
come arising from contributions has, up to this time, averaged nearly 300 per annum ; but the
Schools are not all some of them cannot be self-supporting. The difficulties of instructing a
rude peasantry, the outlay for implements, the difficulty of finding a market for all the goods
produced, tend to increase the expense far beyond the limit of production.
He is, moreover, surrounded by adverse influences. Priests terrify the parishioners by cursing
Win from the altar ; false reports are in constant circulation : Now that he is in possession of
untold wealth now that the scheme is a failure, and must be abandoned for want of funds. He
is, in fact, just in that position in which it has been said no man should be who is " not prepared
to 'die by bullet ur by fever"
The feeling of party jealousy, which pervades all classes in Ireland, manifests itself with ter-
rible malignity and power when any, however laudable, attempt is made to turn back the tide of
ruin in which the country has been so long immersed. Before the first press was landed at Bon-
mahon, the curse of the priest had gone forth, and the people had ejaculated "Amen." But
when the first portion of material arrived, a storm of opposition showed itself ; the country around
was alarmed, and the altars rang with expressions of bitter and unscrupulous jealousy. Faght-
and-forty hours had not elapsed after the arrival of the steamer at the quay of Waterford, ere the
so-called liberal newspaper of the place denounced the Industrial School as a proselyting scheme,
and the assistants as braggarts and scoundrels ! The inhabitants were cautioned to shun it, and
to withhold their children from the work and instruction offered them. Yet the cherished igno-
rance of the Romish Church was successfully baffled, and the most promising scholars of the
Parochial School, and afterwards many belonging to the National or Roman Catholic School,
were initiated, and the presses were set going. The difficulties which the friends of the move-
ment anticipated sunk into nothingness before the real difficulties that had to be conquered.
Only stout hearts, supported by hope and faith, could have performed a labour such as this. If
the storm without raged fiercely, the labour within doors was indeed no trifling task. What the
excellent friend of Ragged Schools (Joseph Payne) said of the children received into London
Ragged Schools, applied with double truth to these ; for they might well be described as " pre-
cocious, and ferocious, and mendacious, and capacious ; and odd in attitude, but great in grati-
tudealways tameable, but never irreclaimable."
The Schools of Bonrnahon have been established a period of nearly four years.- In this brief
space, spite of obstacles, the presses have thrown off a mass of sound works of so high an order
of typographical excellence, that many London houses would be glad to point to them as speci-
mens of their work. Those acquainted with the mechanical details of the printing art, will best
know how to appreciate the production of that superb Commentary which, while it is an imper-
ishable monument to the learning, labour, and piety of its great author, Dr. GILL, is, in its pre-
sent form, a noble and enduring proof of the genius of Irish peasant boys, when brought under
wise and kindly instruction.
Of this great work, two thousand two hundred and fifty complete sets, or thirteen thousand
five hundred volumes, were produced in two years and two months. Of this stock, only a few
remain on hand, and there is little or no probability that so voluminous a work will b'e again
reprinted, at least for another half century. Those who desire copies should therefore secure
them forthwith.
The great Commentary was followed by a reprint of two thousand five hundred copies of
Dr. Gill's Exposition, of the Canticles, a work which is considered to be the author's masterpiece
for savour and power. Following this, came a reprint of Dr. Hawker's M.orniirg and Evening
Portions, of which five thousand" copies were completed in a few months. Four-fifths of this
large impression have been sold already. Other works were simultaneously put in progress, and
the presses sent forth successively an edition of one th.ou.sand copies of a reprint of the Bev.
B. Keach's Key to Open Scripture Metaphors. This work had become so exceedingly scarce,
that the edition was sold in about three months, and orders for quantities refusea. It is
now in course of reprinting, and is expected to be ready early in October. One thousand
copies of Hart's Hmms were ready immediately after the completion of Keach's Metaphors, and
but few copies of the Hymns now remain.
4 THE BONMAHOlf SCHOOLS, CO. WATEKPOKD. ^
Next came the print of two thousand copies of Ambrose Serle's Church of God (to which is
added Christian Husbandry), a choice work of established reputation. An edition;pf two thou- fe
sand five hundred copies of Dr. Gill's Cause of God and Truth " a sterling work^that plucks
up by the roots the Arminian heresy" is just published, and, in its beauty of typography, affords
a pleasing instance of the capabilities of the Irish peasant boys, when directed to definite and
beneficial purposes. Since November, 1852,' the Gospel Magazine has been produced at Bon-
mahon. The Gospel Cottage Lecturer, Dr. Hawker's Sermons and Tracts, and other sound and
valuable works are*' in progress ; -and Bonmahon all shrouded in sin and darkness now shines
forth among neighbouring sister villages, and sends into many corners of the world the bright
rays of spiritual truth.
But though so much has been done, the position of the Projector of this enterprise is by no
means free trom anxieties and difficulty he has about one hundred and fifty mouths to feed ! A
scheme which distributes nearly 1200 a-year among the poor of a remote Irish ^village, often 1
taxes its Manager severely to provide the necessary means of support. Yet, if the sale of
goods is slow, Mr. Doudney dares not discharge superfluous hands. It is a machine which, once
set going, it is dangerous to stop. In this district, there is no outside sea of labour into which
the hands would flow seeking employment elsewhere, as in any of the large towns in England.
Once out of the walls, they must go back to hereditary vagrancy, to afford real grounds, in place
of those imaginary ones, out of which the Romish clergy have wrought their bitter anathemas
the more bitter from the conviction that industry and enlightenment are the death-blows to the
priestly power of the Papacy.
To continue the scheme in its present or increasing success, it is necessary that a market should be
found for the goods produced. There are few who cannot purchase, or who do not purchase, Books
and Embroidery. The lady friends have so often shown their earnestness in the support, that it
may be superfluous in me to call their attention again to the fact, that the ready sale of the
needlework is vastly beneficial, and promotive of the welfare of those humble but useful Irish
children who produce it.
The sale of the work produced, is, of course, the priiriary source of income ; but the
Schools are not yet self-supporting, and therefore contributions are " respectfully solicited,
both from friends who have not hitherto subscribed, and from those who have already so
liberally assisted. "
Though priestly influences work in oppositionfethough they dread the spread of that b'ght
which blinds and confuses them, there is Tittle fear that this good work will come to a pause.
Glad hearts and ready hands have helped, so far, the energy of the Promoter, who started the
enterprise at his own risk and peril ; such hands and hearts are as vigorous as ever ; the band of
instructors are strongly knit together with their hearts in the work, and, with God's blessing on
all their efforts, we may look forward to the realization, at the lone village of Bonmahon, of the
conversion of the thriftless, the untaught, and the spiritually benighted, to a knowledge of the
amenities of civilization, and the blessings of the Gospel.
My letter has already run beyond the limit I will therefore subscribe myself,
Tour's faithfully,
WILLIAM HILL COLLINGPJDGE.
Price 3 18s., six royal 8vo. vols., cloth, of 1000 -pages each, and Portrait of the Author (the
Old Testament may be had separately, 4 vols., price 2 12s.) ; calf grained, 5s. per vol. extra,
An Exposition of the Holy Bible ; by JOHN G-ILL, D. D., containing
the Old and New Testaments. In the former are recorded, the Origin of Mankind, of the seve-
ral Nations of the world, and of the Jewish nation in particular ; the Lives of the Patriarchs of
Israel : the Journey of that People from Egypt to the land of Canaan, and their settlement in
that land : their Laws, Moral, Ceremonial, and Judicial : their Government and state under
judges and kings : their several Captivities, and their Sacred Books of Devotion : in the expo-
sition of which it is attempted to give an account of their several Books, and the "Writers of
them ; a summary of each Chapter, and the genuine sense of each Verse ; and, throughout
the whole, the Original Text, and the Versions of it, are inspected and compared ; Interpreta-
tion of the best Notes, both Jewish and Christian, consulted ; Difficult Passages at large ex-
plained ; Seeming Contradictions reconciled ; and various passages illustrated and confirmed, by
testimonies of writers, as well Gentile as Jewish. In the New Testament, the Doctrinal and
Practical Truths are set in a plain and easy light ; and whatever is material in the various read-
ings and several Oriental Versions is observed. The whole Illustrated with Notes, taken from
the most ancient Jewish Writings.
%* This work contains nearly 47,000,000 letters, and was composed, or put in type, by a
little band of Irish lads.
It is clearly and beautifully printed in Koyal octavo, and will, when completed, form a very handsome
edition. Earthen Vessel.
It is elegantly printed good paper. Ziori's Casket.
We have no hesitation, in saying, that it will bear comparison with any of the beautifully -printed books of
the day ; and when we consider the deeply-interesting circumstances connected with the Irish nativity of
the work, our hearts are wholly rejoiced. We see here a beautiful instance, redeemed from the darkness, of
the singular capacity of the human family to wait at the posts of learning, and become not the ravens of
Israel but the honoured instruments of telegraphing the truth. Wherefore, let us not fear to take children
by the hand, for we know not what they can do ; but rather let us derive a lesson from the wild sea-washed
village of Bonmahon. The Work is worthy of the Publisher, the Printer, and the Purchaser. Pot of Manna.
THE BONMA.HOB SCHOOLS, OO. WATEKFOKD. 5
The republioafion of Dr. Gill's Commentary of itself constitutes quite an epoch in thehistory of literature ;
there are circumstances connected with this new edition which invest it with peculiar interest ; they are such
as prove the pipgctor to be possessed of marvellous fortitude, patience, and -persevera.nce.-SjpiritualMaffazine.
The Editorns 'doing this under circumstances of peculiar difficulty, being in a remote part of Ireland, and
obliged to avail himself of the services of raw Irish Lads, whom he is kindly instructing into the mysteries
of the printing-office. Gospel Standard.
Toohave so elaborate and important a work issued from an Infant Printing Establishment in the wild
mining village of Bonmahon^ in this county, and that for the greater part by juvenile hands, which but a
few months before were totally unacquainted with either type or printing press, is what may be truly termed
an astounding fact. Waterford Mail. -
For a sound, consistent, Scriptural Exposition of the word of God, no Commentary, we believe, in any lan-
guage can be .compared with Dr. Gill's. The Editor of the present edition has, in the face of most arduous
and numerous difficulties, been favoured with health, strength, and perseverance, to surmount them all, aud
to bring his laborious undertaking to a successful termination. Gospel Standard, third notice.
We welcome the appearance of this well-known and incomparable Exposition of the Holy Scriptures. Sin-
cerely do we rejoice that such a work is rendered available to nearly all who love the truth as it is in Jesus.
Pot of Manna, second notice.
A scheme noble in inteution admirable in principle and worthy of imitation, is the Industrial Printing
School. Distant from any immediate source of supplies, and raw Irish lads for his assistants, the produc-
tions of his press are lasting' records of his Christian perseverance. First and foremost was a splendid
edition of Gill's Commentary on the Bible, and latterly a complete and well-printed edition of Hawker's
Morning and Evening Portions, and Hart's Hymns. Zion's Trumpet.
In the March Number of our Magazine during the past year we welcomed the appearance of the first part
of this well-known and incomparable Exposition of the Holy Bible. We then stated that in the present
day, when the great principles advocated by the renowned John Gill are, to a great extent, cashiered and de-
nounced, it has been a matter of deep regret that the expensiveness of his invaluable Commentary, and the
scarcity of the work, should render it impossible that vast numbers of ministers and others, who revere the
memory, and appreciate the writings of Dr. Gill, should be in possession of so rich a treasure.
The difficulties, however, which have prevented a more general acquaintance with this great work are about
to disappear. The desideratum will be supplied in the completion of the present correct and handsome
edition of the entire Commentary, at a cost which will place it within the reach of most of those
whose limited means have hitherto precluded the hope of such an acquisition to their libraries.
In noticing the completion of the project, we cinnot but rejoice that the worthy Editor has been enabled
to overcome the great and apparently insurmountable diffievdties which at times threatened his work.
That, situated ia a wild district of Ireland, and with the help of but little manual assistance, he should
have been enabled to give to raw and ignorant Irish lads such a knowledge of the printing art as enabled
him to issue, in the space of a few months, a six-volume work of near 1,000 pages each, reflects the high-
est credit upon the zeal, industry, and devotedness which he has displayed on behalf of those residing
in his district, who had been previously neglected and forsaken. Even did our limited space admit of a
lengthened notice of this valuable work, the Exposition is too well known, and too highly appreciated by all
who love the distinguishing truths of which the learned Gill was so able an advocate, to render such a notice
necessary. We must therefore c'ontent ourselves with giving the work our warmest commendation, and
trust that many ministers and heads of families will avail themselves of the opportunity to become
possessed of this valuable work. The whole six volumes, bound in cloth, may be procured for 8 18s.
Yet there are, doubtless, many devoted and faithful ministers in our churches who would rejoice in the
possession of such a work as Dr. Gill's Commentary, but whose limited means preclude the possibility of
their becoming themselves the purchasers of it. Surely there are to be found many in their several churches
who might be found willing by a contribution to a special fund for that purpose to present, this Exposition
of the Holy Bible to their beloved Pastor as a testimony of their friendship and esteem. We trust the sug-
gestion here thrown out will be cordially taken up, as we are confident that the people themselves would reap
the advantages of such an act of kindness and respect, from the increased light and knowledge which, under
the guiding influences of the Holy Spirit, the study of a work of this nature would enable their Pastor to
bring before them, in his frequent expositions of divine truth in their midst. Gospel Herald, July, 1853.
Take any of the volumes of Gill's Commentary. Let any one fully know the labour of printing, and
be made acquainted with the expensive routine of book publishing, and then will there be astonishment at
the cheapness of the article produced. Pot of Manna, third notice.
We are glad to see a new edition of Gill's Commentary, and our pleasure is enhanced by the manner in which
the one now under notice, has been produced. The purchaser of this work will be indirectly contributing to
the advancement of the social aud religious welfare of the sister isle. We sincerely rejoice in the labours of
Mr. Doudney, and trust he may long be spared, and be rendered still more signally useful. Gill's general
learning was of the highest order. In the languages, in the writings of the fathers, in ecclesiastical history,
in pagan literature, and in Christian theology, his attainments were stupendous. * * His Commentary re-
mains in our opinion, a monument of solid learning, of indefatigable laboriousness, and of fervent piety ; a
becoming tribute, in short, to that holy volume, the meaning of which it is intended to illustrate. Primitive
Church Magazine.
This herculean task is perfected, and deserves the patronage and support of the whole church of God. * *
Dr. Gill's Commentary is well adapted to instruct those who are seeking after truth. Earthen Vessel, Aug.
1854.
I was resident in Bonmahon from the commencement of the work on the llth of October, until the 2nd
of December following, and had daily proofs of its satisfactory progression. Every care has been taken to
render the work worthy of the extensive support which it has already from the Christian public. H. H., a
Correspondent of the Gospel Standard, under date, March 6fA, 1852.
We have previously noticed the appearance of the preceding volume of this extraordinary production ; we
do not merely mean extraordinary in' its literature, its piety, its acumen, its industry, and its research ; those
qualities of the invaluable Commentary of Dr. Gill are generally knovvu ; but for the circumstances of its
projection, its execution, the excellence of its mechanical workmanship, and its wonderful accuracy.
6 THE BONMA.HON SCHOOLS, OO. "WATEBPOUU.
Those technically acquainted with the many accessories necessary to the well-printing of a voluminous work
like the present, containing numerous placita, references, marginal notes, and Latin, Greek, and Hebrew quo.
tations, even in places where competent ^workmen and all the needful appliances are available, will wonder
most that, in a wild village of the Irish sea-shore, by the hands of the village boys, through f the energy of a
village Curate, such a work should be produced. Each succeeding volume increases our admiration of the
perseverance and faithfulness of the Rev. D. A. Doudney, to whose exertions the foundation of the Bou-
mahon Printing School and this extensive work owe their origin. That the Rev. Gentleman's endeavours to
diffuse Gospel light in the moral wilderness in which his lot is cast, and that health and strength may be given
him for the.labour of love in which he has engaged, must be the wish of all who desire to see enlightenment
and faith spread in the dark regions of Romish idolatry and superstition. Mommy Advertiser, July 18,1,858.
On Monday, the 6th of February, a purse of one hundred and fifty sovereigns, and a silver tea-and-coffee
service, were presented to the Rev. D. A. Doudney, upon the completion of the printing of Dr. Gill's Com-
mentary on the Holy Scriptures, at the Bonmahon Industrial Printing School, Waterford, Ireland. The
whole of these six large volumes were set up and printed by 'raw Irish lads,' who, two years ago, had never
seen a printing type. Gospel Herald, March, 1853.
Price 6s., Royal 8vo., cloth; grained calf, 9s. and Portrait of the Author, uniform with
"Dr. Gill's Commentary," (if bound up with Dr. Gill's " Cause of God and Truth/' 1 vol.,
cloth, 10s. 6d. ; calf grained, 4s. extra),
Dr. Gill's Exposition of the Book of Solomon's Song, commonly
called Canticles. Wherein the authority of it is Established and Vindicated against Objections,
both Ancient and Modern ; several Versions compared with the Original Text ; the different
senses both of Jewish and Christian Interpreters considered; and the whole opened and ex-
plained in proper and useful observations.
*** This work is considered to be DR. GILL'S master-piece for savoui 1 and power.
The work before ns is not a portion of his voluminous Exposition of the Old and New Testaments, but an
independent publication, comprising the substance of a hundred and twenty -two sermons. Baptist Magazine.
Among the genuine editions of scarce and precious books now issuing from the Long Lane Theological
Book Depot. Christian Cabinet.
A reprint of a very spiritual Exposition of this divine Song, and what was a very ^scarce book. Baptist
Messenger.
. The Doctor maintains, and, we think, clearlysproves that it is canonical, and of Divine inspiration ; they
cannot doubt its inspiration to whose hearts the Holy Ghost has applied its glorious and animating declara-
tions concerning Christ and his Church, with sacred power and unction. Gospel Herald, Aug. 1854.
A neat octavo volume just issued from the Bonmahon Industrial Printing School, and in every way sup-
ports the credit of this Institution. Pot of Manna.
Mr. Doudney has immortalized his name in the best of causes, by republishing the voluminous writings of
the learned Gill. He has laid the Church of Christ under lasting obligation by reprinting the works of this
able Divine. With prayerful solicitude we have often thought of the tremendous undertaking of the earnest
Editor; and can only say, our heart's desire is, that .his labours may be crowned with abundant success.
Biblical Messenger, July, 1854.
Mr. Doudney has done the Church of God right good service. His arduous undertaking of publishing the
voluminous work of Dr. Gill, at such a low rate as to be within the reach of all, has been, under the div?ue
blessing, crowned with success. None can fully enter into the great difficulties he must have had to contend
with, but those who are acquainted with the Press. Had be been surrounded with first-rate talent, still his
position would not have been an enviable one; but when we recollect his master mind had to grapple with
circumstances (relative to the poor Irish boys who had never seen types or presses) that would have paralysed
many a strong nerve ; we again repeat, aye and again, that the Church of God is greatly indebted to the un-
tiring energies and perseverance of Mr. Doudney, for a work that cannot fail to prove highly beneficial and
truly useful to all the spiritual seed of the house of Jacob. The Exposition of Solomon's Song by the late
learned Doctor, in our opinion, ranks pre-eminent among his valuable works. Zion's Trumpet, Aug. 1854.
We trust that the Publisher will meet with the encouragement which his enterprize deserves. Primitive
(Church Magazine.
It is enriched in learned lore, and in the delineations of experimental and practical religion; and, although
partaking of the diffuseness and quaintness which characterised the times in which it was written, we envy
not the person who could rise from its perusal without having received much spiritual profit. The excellent
James Hervey was a great admirer of this work, and in his " Thcron and Aspasio," describes it in the fol-
lowing eulogistic terms :" It has such a copious vein of sanctified invention running through it, and is also
interspersed with such a variety of delicate brilliant images, as cannot but highly entertain a curious mind.
It presents us also with such rich and charming displays of the glories of Christ's person, the freeness of
his grace to sinners, and the tenderness of his love to the church, as cannot but administer the most exquisite
delight to the believing soul. Considered in both these views, I think the work resembles the paradisaical
garden described by Milton, in which
"'Blossoms and fruits at once of crolden hue
Appear'd, with gay enamelled colours mix.'d." '
The Freeman (Religious Newspaper), Aug. 1, 1855.
Price 6s., royal 8vo., cloth ; calf grained, 10s. 6d. ; with Portrait of the Author, uniform with
the " Commentary," (if bound up with Dr. Gill's "Exposition of Solomon's Song," 1 vol., clotl),
10s. 6d.; calf grained, 13s. 6d.),
Dr. G-ILL'S Cause of God and Truth.
"A sterling work, that plucks up by the roots the Arminiau heresy."
This work contains the result of a vast amount of study and of learned and laborious investigation, of the
writings of the early fathers on the Calvinistic and Armiuian controversy, and published originally at a time
when the nation was alarmed with the growth of Popery. Its republication at the present is, therefore, most
seasonable. The learned Doctor has herein laid the axe at the very root of (he tree Arminianism and Pel*-
THE BON MA.HOU SCHOOLS, CO. WATEBiFOBfJ.
gianiszn tho . jftty life and soul of Popery. This new edition is published marvellously cheap. Baptist
Messenger, July, 1855.
To say the least, none of our Ministers should be without a copy. Primitive Church Magazine, July, 1855.
Its elaborate expositions of debated passages of Scripture, its admirable quotations from the writings of
the. early fathers, and the force with which evangelical truths are stated and defended, all entitle it to warm
commendation. The London freeman.
* 1 vol., 700 pages, large type, cloth, price 3s.; eight copies for 21s.,
Dr.. HAWKER'S Morning and Evening Portions, being a Selection of
a "\ferse of Scripture, with short observations, for Every Day in the Year ; intended for the
use of the Poor in Spirit, who are Rich in JTaith, and heirs of the Kingdom.
.^Precious treasures to the Christian, and will remain so as long as they are printed. We notice this edi-
tion to recommend them for their cheapness. Bucks Chronicle.
The Editor has laid the poor of Christ's flock under great obligations, by furnishing this very neat and
useful edition to Subscribers at the low price of half-a-crown. Gospel Herald.
Calculated to incite to close self-examination, and to lead to an humble and holy walk with God. Freeman.
\* Order " COLLINGBZDGE'S" edition.
The "Morning and Evening Portions" may be had separately, Is. 6d. each, cloth-
Dr. HAWKEK'S Sermons and Tracts
30 sorted (post free) 2s
1. The True Gospel
2. Vessels of Mercy
3. The Adopted Child
4. The Mystery of Ini-
5.
quity
Go "
od's Will and Man's
Shall
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vation by the Remis
sion of Sins, the sure
Proof of the Gospel
7. Good News from a far
Country '
8. My Birth-day
fl. The Children of the
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11. Death Abolished, and
Life and Immortality
brought to Light
through the Gospel
12. The Cottage Funeral
13. The Washing of Bege-
neration
14. God's Witness
15. The Solemn Demand
of Christ
16. The Traveller
17. The Mystery of Godli-
ness
18. Sweet Morsels for Hun-
gry Souls
19. The Unceasing Warfare
20. An Essay on the Vari-
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God's people are Lia-
ble. By A. M. Toplady.
21. The Doctrine of the
Holy Trinity
22. Jehovah's Pleasure in
his People
23. Watchman, What of
the Night?
24. The Personal Suffer-
ings of Christ for the
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26. The Last Saturday
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27,28, 29. Sacramental Me-
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32. Jesus the .Resurrection
and the Life
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48. A Prop against all De-
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dom
54. The Royal Family
55. The Best of Remedies
56. On Sanctificatton
57. The Friend that Loveth'
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60. The Mystery of the
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61. A Fragment on Grace
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A Key to Open Scripture Metaphors. In Four Books. To which are
prefixed, Arguments to prove the Divine Authority of the Holy Bible ; together with Types of
the Old Testament. By the Rev. BENJAMIN IGEACH.
The pleasure I have anticipated the/last three months in the perusal of the work, has been fully realized ;
and every time my attention, is drawn to it, only enhances its value. I think it needs only to be known, to
be generally appreciated by the Clergy. To say the least of it, it is an extraordinary cheap book. Rev.
T. R. Valpy, Hingham.
The book is well worth waiting for, and is published at a very low price. IS. G-., Barnstaple,
.Air book without which no Christian Minister's Librai-y can be complete, and which may be very useful to
very attentive reader and lover of the Word of God. De oetlogan.
I know not of any work that has treated the subject to such an ample extent. Gibbons.
A work of great labour and learning; abounds with the most interesting truths. Benjamin Francis.
*** This invaluable work for Ministers and Bible Students had become so scarce, that a copy could seldom
_ be bought under 3.
Price 2s., cloth, calf grained, 4s. 6d., uniform in size with " Hawker's Portions,"
AMBROSE SEELE'S Ohnrch of God : Essays upon some descriptive
Names and Titles, given in the Scriptures, by God the Holy Ghost, to the General Assembly of
all True Believers in God the Son, or the God-man Jesus Christ ; and denoting the Nature and
Means of their Salvation, through the Everlasting Covenant made, by God the "Father, with those
Divine Persons in the One Jehovah. To which is add^d, CHRISTIAN HUSBANDRY ; or, a
Companion for the Christian in his Keld or Garden.
It must recommend itself to every spiritual leader by its own sweet, savoury spirit, and the mellow gos-
pel tone of its voice. Royal Diadem.
In purchasing, our readers will help forward a great philanthropic work. Bucks Chronicle.
A truly precious wedge of Ophir's gold. The Little Gleaner.
The Church of God is here contemplated under nearly forty different Scripture characters or descriptions,
and the various illustrations are generally interesting, instructive, and profitable. The second part of this
volume, respecting the seasons,- is also well worthy of au attentive perusal. Gospel Herald, July, 1855.
THE BCXNMAHON SCHOOLS, CO. WATEMOBD.
X 1 N ,1 ... . . };.-
Another reprint of somesaterling diyiriity, executed by the Irish lads. We rejoice mfjtfre^sciccess which
has already attended the foundation of this excellent School, and. trust that it may long he continued in ex.
istence, and that it may be the means of training up many Irish lads to habits of industry-and application
The work before us is full of the very marrow of the gospel, and indicate that their author was a man full
of faith and the Holy Ghost. It is written in an earnest and pious straiu, and would form an excellent
companion for the closet. As to the style in which the work is executed^we can speak with the highest
satisfaction. The printing is clear and distinct. It is a credit to the lads w fro* printed it. Primitive Gkurch
Magazine, July, 1855. It is full of "grace and truth." Baptist. Messenger.
The present volume is a beautiful description of the Church of God from the first moment of her genera-
tion till safely housed in glory. The author commences by expounding on the signification of the word
" Church," dwells on the ceremonials of the Jewish Tabernacle and Temple, and at last launches forth with
great sublimity, on the various characteristics of the regenerated family of God, not leaving them till he bids
them farewell in their ultimate glorification. Part II, under the title of " Christian Husbandry," is a com-
parison of the.various seasons of the year With Christian experience. It is well printed ; aud Mr. Doudney
deserves great commendations for his laudable efforts in bringing out some of the choicest works ever pen-
ned by Christian writers, and, by the low prices charged, placing them within the reach of those whose
means forbade their purchase in their original forms. Zion's Trumpet.
Pocket? Companions. By ''ALFRED" [Rev. D. A. DOUDNEY], Is. 6d. each :
HEART-BREATHINGS. MUSINGS. SONGS IN THE DESERT; OB, BIBLE
GLEANINGS. HEART-SIGHS AND HEART-SONGS.
THE GOSPEL PREACHED TO BABES. Price Is., with nearly 50 Wood-cuts.
CONVERSATIONS BY THE WAY. Price 9d., cloth.
Established in the year 1766. Published on the 1st of every month, 6s. a year, Stamped, aud
issued direct from the Bomnahon. Printing School, Co. Waterford,
. EDITED FROM JUNE, 1840, BY THE REV. DAVID A. DOUDNEY.
*3js* Back Numbers and scarce Volumes may always be had. A New Series commenced
January 1, 1855. ^-
In Id. Nos. (each containing one Lecture), and Monthly Parts, containing Eive Lectures, 3d.,
Or Two Copies, Post-free, for Gd., the
GOSPEL COTTAGE LECTURER, addressed to the Spiritually Poor.
By the Rev. GEORGE D. DoupsrEr., Incumbent of Charles Chapel, Plymouth.
The Broken Heart. JBy the " Gospel Cottage Lecturer." Is. 6d. cloth.
Noon-Day Meditations ; being Reflections on a Portion of Scripture
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By the same. Price in limp cloth, with Steel Portrait, Is. Post-free. ...
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Child." Price 3d., or Eive for Is., post-free.
By the Author of "A Page for a
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A Gracious God and a Glorious
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