A Key to Open Scripture Metaphors

Christ a Prophet.

IT is a common and received Principle amongst all that are truly godly, that Jesus, the Son of the Highest, stands in a capacity of King, Priest, and Prophet to his Church, and so is to be received by all that will on good grounds receive benefit by him. Having spoken somewhat of his Kingly and Priestly Office, somewhat relating to Him in respect of his Prophetical Office, is hinted in the Particulars following.

Prophet.

I. A Prophet is a Mouth to others, to speak forth what is the Sence and Mind of God to them: And the Lord said unto Moses, See, I have made thee a God unto Pharaoh, and Aaron thy Brother shall be thy Prophet, and speak unto Pharaoh.

II. A Prophet speaks not of himself, but the Word of God comes to him, to teach him what he shall say: For when David was up in the morning, the Word of the Lord came unto the Prophet Gad, David 's Seer, saying, &c.

III. A Prophet doth anoint others, and install them into Office, as Samuel did Saul, and as Nathan did Solomon.

IV. A Prophet gives direction for cleansing from Filthiness, Uncleanness, or Leprosy. The Servant of Naaman came near, and spake unto him, and said, My Father, if the Prophet had bid thee do some great thing, wouldest thou not have done it? How much rather then, when he says unto thee, Wash, and be clean?

V. A Prophet was to pray for the People, as the proper Work of his place; hence Samuel saith, God forbid that I should sin against the Lord, in ceasing to pray for you, &c.

VI. A Prophet, though never so good or great, is slighted by his own Neighbors and People; he is without Honor in his own Country.

VII. A true Prophet is ordained of God, is sent forth to do that Work and Business: Before thou camest out of the Womb, I ordained thee to be a Prophet unto the Nations.

VIII. A Prophet is anointed to do and perform the Work proper to his place; as 'tis said, Elisha, the Son of Shaphat, thou shalt anoint to be a Prophet.

IX. A Prophet is the Leader and Guide of the People, as 'tis said, By a Prophet the Lord led Israel out of Egypt.

X. A true Prophet ought to be believed: Believe his Prophets, so shall you prosper.

XI. A Prophet bears witness to the Truth: To him give all the Prophets Witness.

XII. A Prophet is a Man of God, a Servant of God, and knows his Secrets.

XIII. The Prophets of God laid a Foundation for the Church to build upon, in respect of Faith and Doctrine: And that the Church is built upon the Foundation of the Apostles and Prophets.

XIV. The Work of a true Prophet is, to perfect the Work appertaining to the Church, as well as to lay the Foundation of it: He gave some Prophets, &c. for the perfecting of the Saints, &c.

XV. Prophets are to be Examples to others: Take, my Brethren▪ the Prophets for an Example.

XVI. Prophets gave forth Scripture by the Inspiration of the Holy Spirit, for Men to have recourse to at all times, for Quickening, Comfort, and Instruction in Righteousness: As it is written in the Prophets. According to the Scriptures of the Prophets. The Prophecy came not in old Time, &c.

XVII. Prophets do not only expound and show what is past, and already fulfilled, but foretell and predict things to come, (which they all did more or less) as a proper part of their Work.

Parallel.

I. JEsus Christ is the Mouth of God, who speaks forth his Mind and Will unto the Sons of Men. God, who at sundry times, and in divers manners, spake in time past unto the Fathers, hath in these last days spoken unto us by his Son. The Words which I speak are not mine, but the Father's that sent me.

II. Jesus Christ speaks not of himself, (as he was Man) but the Word of God came to him, to direct him what he should speak: I speak not of myself. The Revelation of Jesus Christ, which God gave unto him, to show unto his Servants things that must shortly come to pass.

III. Jesus Christ doth anoint others, and install them into Office, of whom it is said, We have received an Unction from the Holy One, that teacheth all things. I thank Jesus Christ, who hath put me into the Ministry.

IV. Jesus Christ gives direction for cleansing from all Uncleanness, both in respect of Body and Soul; He said to the Leper, I will, be thou clean, &c. And when he saw the Lepers, he said unto them, Go, 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. He doth not only direct, but giveth cleansing: Having washed us from our Sins in his own Blood.

V. Jesus Christ did eminently answer the Work of a good Prophet, in praying for the People.

1. For his Friends: I will pray the Father, and he shall give you another Comforter. (1.) That they may be kept from Evil. (2.) That they may be sanctified through the Truth. (3.) That they may be brought to an inseparable Union. Nay, more than this,

2. He prayeth for his Enemies; Father, forgive them, for they know not what they do.

VI. Jesus Christ, though he was the greatest and best of Prophets that ever was sent to the Children of Men, yet was he slighted by his own People, and rejected by his near Neighbors: He came unto his own, and his own received him not. Is not this the Carpenter's Son, whose Father and Mother we know? &c.

VII. Jesus Christ was ordained, and sent of God to do the Work and Office of a Prophet: I came not of myself, but the Father sent me. He was faithful to him that appointed him, as Moses also was,

VIII. Jesus Christ is anointed to be a Prophet, and to perform the Work proper to his place; as it is said, Because thou hast loved Righteousness, and hated Iniquity, therefore God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. The Lord God hath anointed me to preach the Gospel to the Poor, &c.

IX. Jesus Christ is the Leader or Guide of his People, called the Fore-runner and Captain of our Salvation. He shall feed his Flock like a Shepherd, and gently lead those that are with young, &c. Behold, I have given him for a Witness to the People, a Leader and Commander to the People.

X. Jesus Christ ought to be believed. God commands all Men to hear him, and unless they believe in him, they shall die in their Sins. For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, of your Brethren, like unto me, him shall ye hear in all things he shall say unto you. And it shall come to pass, that every Soul that will not hear that Prophet, shall be destroyed from among the People.

XI. Jesus Christ did bear witness to the Truth; He witnessed a good Confession before Pontius Pilate, and is called the faithful and true Witness, and First-begotten from the Dead.

XII. Jesus Christ is a Man of God indeed, a Servant of God, whose Meat and Drink it was to do his Will, and one who knew all the Father's Secrets: No Man hath seen God at any time, save the only begotten Son of God, which is in the Bosom of the Father, he hath declared him.

XIII. Jesus Christ hath excelled all that went before him in this respect. He was not applauded by the People only, who said he was a Teacher come from God, that he taught like one that had Authority, and never Man spake like him ; but he was commended as one fit to be heard, by God himself, and that with an audible Voice from Heaven, This is my beloved Son, hear ye him.

This great Prophet of the Most High hath, in pursuit of his Prophetical Office, laid a fair Foundation for the Church to build upon, in these great and most important Points:

1. He hath set forth God in the Excellency of his Nature, and Perfections. He hath told us, we are to have Faith in him, to love him with all our whole Soul, and with all our Strength, and to worship him in Spirit and in Truth.

2. He hath set forth Himself as Mediator, the immediate Object of Faith, and to be followed in his Life and Doctrine: Another Foundation can no Man lay.

3. He hath confirmed the Holy Scriptures, as the Rule of Worship, directing Men to them for the Regulation of their Hearts and Lives. Search the Scriptures. '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 Worship, telling them that there is a Kingdom to be given, and, The Pure in Heart shall see God.

XIV. Jesus Christ hath not only, as the Author of our Faith, laid a sure Foundation for us to build upon; but, as the Finisher thereof, hath Store of Gifts and Graces to bestow, which he hath promised to give down; and hath also proposed such Examples and Precepts touching all the Particularities of our Duty, which, if followed, cannot miss of perfecting, and making the Church complete. Be ye merciful, as — Be ye perfect, as your heavenly Father is perfect. Love one another: Walk as you have me for an Example; and what you would that Men should do to you, that do unto them: This is the Law and the Prophets.

XV. Jesus Christ was the most perfect Copy to write by, the best Example to conform our Lives unto, that ever our Eyes beheld, or that ever appeared. 1. In his unparalleled Meekness, Humility, Self-Denial, and Contempt of this World. 2. His unwearied Patience under Afflictions and Sufferings. 3. His Zeal and Forwardness to do good, even to the worst of his Enemies.

XVI. Jesus Christ hath given forth Scripture by the glorious Power of the Holy-Ghost, which are the four Evangelists, and all the Epistles; and as to the Book of the Apocalypse, he hath so confirmed it, that he hath made it Damnation to any that shall add to it, or diminish from it.

XVII. Herein Jesus Christ hath completed his Work as a Prophet. He did expound to his Disciples what was written in the Law of Moses, in the Prophets, and in the Psalms, concerning himself. And not only so, but he foretold them things that were yet to come to pass; as the Destruction of Jerusalem, and the Captivity of the Jews. He did not conceal, but plainly told, that there should be a Day of Distress, such as had not been since they were a Nation. And soon after his Ascension, sent his Angel to signify to his Servant John, for the teaching all his Churches, many things that are, and shortly should come to pass. As,

1. The Rise, Reign, and 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 Mystery Babylon.

4. The going forth of the everlasting Gospel into all the World.

5. And lastly, his own coming in Glory, with the New Jerusalem, the holy Angels, and all Saints, to solemnize the last and dreadful Judgment.

Prophet.

I. ALL other Prophets, besides Christ, were inspired by Christ. The Prophets searched what manner of time the Spirit of Christ in them did signify, &c. by which he preached to the Spirits in Prison.

II. Other Prophets pointed at Christ, as the Scope of their Prophecies; they testified beforehand the Sufferings of Christ, and the Glory that was to follow.

III. Other Prophets did but begin the holy Books, that were to be the perpetual Rule of Faith and Practice; they told us of Divine Things but in part.

IV. Other Prophets spake of God by private Inspiration, and the Intelligence of Angels, and few of them confirmed their Words by Miracles.

V. Other Prophets have left their Work, and are all gone: Your Fathers, where are they? And the Prophets, do they live forever? What Man is he that liveth, and shall not see Death? Abraham is dead, and the Prophets, &c.

Disparity.

I. JEsus Christ received not the holy Spirit by measure, but hath the Fulness of the Godhead dwelling bodily in him. For in him dwelleth all the Fulness of the Godhead bodily.

II. Jesus Christ came as the Sum of their Prophecies, to fulfill them, and complete what they foretold. This is He, of whom Moses in the Law, and the Prophets did write.

III. Jesus Christ did finish and complete the holy Books, which are to be the perfect and complete Rule of Faith and Practice to the end of the World. He shown plainly of the Father. He is that Prophet that all Men are to hear, upon the Penalty of being destroyed from amongst the People. He that hears not his Voice, and believes not his Gospel, shall not see Life, but perish in his Sins. How shall we escape if we neglect so great Salvation, confirmed by Signs and Wonders?

IV. But Jesus Christ spake of the Father, as he had seen Him, and conversed with Him, heard his Words, and was in his Bosom, before He came down among us in the likeness of Man, and confirmed his Doctrine by many immediate and mighty Miracles. No Man has seen God at any time, but the only begotten Son, that is in the Bosom of the Father, he hath declared him. The things that I have heard of him, I speak unto you. If I had not done amongst them the Works which none other Man did, they had not had Sin; but now they have both seen and hated both me and my Father.

V. Jesus Christ abides in his Prophetical Office still, that is of like continuance with his Kingly and Priestly Office; as he abides a Priest continually, so a Prophet. He is with his Church, to lead it, and guide it, to the end of the World, as himself saith, And lo I am with you always, even to the end of the World.

Christ a Shepherd.

Metaphor.

I. A Shepherd is chosen and appointed to take care of the Sheep, being a Man skillful 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 another.

III. A Shepherd marks his Sheep, whereby they are distinguished from others.

IV. A Shepherd feeds his Sheep, he leads them to green Pastures, and Springs of Water: Should not the Shepherd feed the Flock?

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.

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.

X. If a Shepherd has lost one Sheep, if one Sheep or Lamb be gone astray, he will seek it, and when he hath found it, he brings it home with abundance of Joy, saying to his Neighbors, Rejoice with me, for I have found my lost Sheep.

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.

XII. A Shepherd judges between Sheep and Sheep, between fat and lean Ones; and if any push the weak, and hurt or wrong his Fellow, or would thrust and shoulder him out of the Fold, the Shepherd takes notice of it, and accordingly orders such who do the wrong.

XIII. The Shepherd watches over his Sheep, because of the Dangers that might otherwise befall them in the Night: And there were in the same Country Shepherds, abiding in the Field, keeping watch over their Flock by night, &c.

XIV. Shepherds are to give an account of their Sheep, to see that none are lacking.

XV. A Shepherd washes his Sheep (in convenient places) from all Filth and Soil, which they are subject to contract to themselves.

XVI. A Shepherd delights much to see his Sheep and Lambs thrive.

XVII. A Shepherd, if he sees one or more of his Sheep are infected with any Distemper, so that they may endanger the rest, he separates such from the Flock.

XVIII. A Shepherd separates the Sheep from the Goats.

XIX. A Shepherd leads his Flock to some sweet shady Place, where he makes them rest at Noon, when the Sun shines hot.

Parallel.

I. JEsus Christ is chosen of God, and appointed to take the Care and Charge of the Church, and very capable to undertake that blessed Work.

II. I know my Sheep, saith Christ, and am known of mine. He takes special notice of every particular Saint, he knew Moses by name. He knows their Wants, their Sufferings, their Weaknesses, their Sicknesses, and whatever Service they do for his holy Name-sake.

III. The Lord Jesus hath set his own Image upon his People. The Mark which they always bear upon them, is, Holiness, Meekness, Obedience, by which they are distinguished from the World. Set a Mark upon the Men that mourn. Christ's Sheep are sealed in their Foreheads and Hands. 1. For Distinction. 2. Secrecy. 3. Security.

IV. Christ feeds his Flock like a Shepherd, his great care is to put them into good and fat Pastures, and leads them by the still Waters. He gives them good Doctrine, feeding them with 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. Glory to God in the Church, throughout all Ages.

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.

VII. Christ laid down his Life for his Sheep, exposed himself to great Sorrows and Miseries for their sakes, and engaged with the cruellest of Enemies, who sought to make a Prey of, and devour his Flock, which all the Malice of wicked Men, who lay Snares to entrap them, cannot accomplish.

IX. Christ is exceeding tender of weak and feeble Christians. He shall gather the Lambs with his Arm, and carry them in his Bosom, and gently lead those that are with young. Strengthen ye the weak Hands, and confirm the feeble Knees.

X. Christ, the good Shepherd, came to seek and save that which was lost; his great Design is to bring home Sinners, and such as have gone astray, as David, Peter, and other Saints have done. When he finds them broken for their Sins, how is he pleased! He takes up the lost Sheep upon his Shoulder, as it were, carries it upon the Power of his Grace and Love into the Sheep-fold with Joy.

XI. Christ binds up the broken-hearted, restores Sight to the Blind, and sets at liberty them that are bruised; he pours in Oil and Wine into the Sinners Wounds. I will bind up that which was broken, and will strengthen that which was sick, &c.

XII. Christ judges between Member and Member, between one Saint and another. And if any oppress and injure his Fellow-Christian, or if the Rich wrong the Poor, or the Strong the Weak, and retain their Right, or would justle them out of the Church, Christ takes special notice of it, and will reward them accordingly: I will destroy the Fat and the Strong, if they repent not. The Gentiles exercise Lordship, and their great Ones usurp Authority; but it shall not be so among you. — Diotrephes, who loveth to have the Preeminence among them, receiveth us not. — I will remember his Deeds. He that doth Wrong, shall receive for the Wrong.

XIII. Christ continually keeps a strict watch over his People, his Eye is never off them: I will keep it night and day. In this Night of Darkness, how happy are we, that the good Shepherd hath his Eye upon, and watcheth his threatened Flock, since so many Roman Wolves are abroad.

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.

XV. Christ hath loved us, and washed us from our Sins in his own Blood. 'It is his Blood that cleanses us (through Faith) from all Sin.

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.

XVII. Christ, if he sees any evil, infected, and corrupted Members in the Church, that may endanger the rest, he he gives command to purge them out, or separate them from the Church, by the righteous Censure thereof.

XVIII. 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.

XIX. Christ hath the like care of his Flock; He is as the Shadow of a great Rock in a weary Land, by his gracious Promises, and Protection in the Day of Persecution.

Metaphor.

I. OTher Shepherds are generally Hirelings; they keep other Men's Sheep, and not their own.

II. All other Shepherds are no more than Men, and generally poor, and of a mean Race or Descent.

III. Other Shepherds may fail in Skill or Care, or may want Power to help and save their Sheep from Danger, when the Lion or Wolf cometh.

IV. Others are Shepherds of a few Sheep, of a few particular Flocks.

V. Other Shepherds are but Sheep themselves; nay, and if his, they cannot have greater Dignity, conferred upon them.

VI. Other Shepherds may lose their Sheep; they may be diseased, rot, and perish, and they cannot help them.

Disparity.

I. CHrist's Sheep are all his own by Creation; his by free Donation of the Father; his by Election: You have not chosen me, but I have chosen you. They are his by Purchase or Redemption; he bought them with the Price of his own Blood.

II. This Shepherd is the Son of God; never was there such a Shepherd in the Church before, nor ever shall arise after him: He thought it no Robbery to be equal with God.

III. Christ is called the Wisdom of God, and the Power of God. His Bowels, Covenant, and Faithfulness, will not suffer him to forget or neglect his Flock. He is able to drive away all the Beasts of Prey, with his Voice can make the fiercest Lion tremble; He can make the Devils fly, and restrain the Wrath of Man, and Powers of Darkness, at his pleasure.

IV. Christ is the great Shepherd of the Sheep. He is called Great, 1. In respect of his Person: 2. In respect of his Power. 3. Great, in respect of the Flocks he hath the charge and care of. He is the Universal Shepherd; 'tis false of the Pope, but true of Christ. All the Sheep or Flocks that live, or ever lived, were and are his. 4. Great, in respect of the Pastures he hath to accommodate his Sheep. The World is his, and the Fulness thereof. 5. Great, in respect of the many inferior Shepherds that are under him, that must be accountable to him.

V. Christ is the Shepherd of Shepherds. The Patriarchs, Prophets, and Apostles themselves, and all Ministers of the Gospel, are Christ's Sheep, and under his charge and keeping.

VI. Christ will lose none of his Sheep, He is able to cure all their Diseases, and to keep them from perishing: My Sheep hear my Voice, and they follow me, and they shall never perish, neither can any Man pluck them out of my hand.

Christ the Branch.

THe Hebrew word 〈 in non-Latin alphabet 〉 , and the Latin word, Germen, do metaphorically signify Christ. The Greek Interpreters translated it, 〈 in non-Latin alphabet 〉 , and the Vulgar Latin, Orientem ; for they judged, that Christ might be so called from that Glory and Brightness, by which he chased away the Darkness that overspread the World; but the Word will not bear that Sence, as the Root 〈 in non-Latin alphabet 〉 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: Hence he is said to be a Branch out of the Stem of Jesse. And this is according to the Apostle, where he minds, that God sware unto David, that of the Fruit of his Loins according to the Flesh, He would raise up Christ to sit upon his Throne. And upon this account Christ is called the Son of David, and the Off-spring of David.

How fitly Christ may be compared to a Branch, we shall note under three or four Particulars.

Metaphor.

I. A Branch hath a Root or Stock from whence it proceeds.

II. A Branch is of the same Nature with the Stock or Root from whence it naturally proceeds.

III. A Branch partakes of Sap and Nourishment from the Root.

IV. A Branch, or the Branches of a Tree, are the Glory of a Tree.

Parallel.

I. CHrist, as concerning the Flesh, proceeded from Abraham, Jesse, David, Mary, &c.

II. Christ is really and truly Man, and hence he is called the Seed of the Woman, and the Seed of Abraham, &c. and, Made of a Woman, made like unto us in all things, Sin only excepted. Forasmuch as Children are Partakers of Flesh and Blood, he also himself likewise took part of the same.

III. Christ partook of Nourishment from the Virgin, not only in the Womb, but afterwards: Blessed are the Paps that thou hast sucked.

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.

Christ the Way,

I Am the Way, &c. Way is taken properly or metaphorically. In the latter Sence divers things are so called: VIZ.

• The Law or Word of God, Psal. 119.1.
• The Doctrine of the Gospel, Acts 19.9.
• The Secret Counsel of God, Rom. 11.33.
• The Conversation of the Godly, Psal. 1.1.
• The Works of God, Job 41.19.

And in this Text (and some others) Christ is so called.

Way is a common Word or Phrase, taken for the chief Means and Medium for the Attainment or Accomplishment of a Thing, and so is very comprehensive. As for example: The way to gain Honor, is to do some worthy and honorable Action; Honor is the End, the Person that seeks it is the Subject, the doing the worthy Action is the Way to attain it. Again, If a Man would go to such or such a City, he must travel that Road that leads thither; here also you have the End, the Subject, and the Means or Way of obtaining the End. So in like manner, if a Man would come to God, which is Happiness, his chief End, the Way is Jesus Christ: No Man can come unto the Father, but by me. Here Man is the Subject, God or Happiness the End, Christ the Way.

Metaphor.

I. A Way to attain to any Thing or Place that we greatly desire, and long after, is necessary, without which our End and Desire can never be accomplished.

II. A Way must be assigned by the Public Legislators of a Kingdom, when it is wanting, and appears absolutely necessary.

III. A Way that is assigned must be also made known, or else how shall Men do to find it, and walk in it?

IV. A Way is useful upon divers accounts, indeed to all Enterprises, whether it be for the obtaining of Honor, Riches, Peace, Health, or Length of Days.

V. Ways lead from one Place or City to another.

VI. Ways are free for all; none are forbid to travel in such and such common Ways and Roads.

VII. Great Care was to be taken under the Law, that the Ways to the Cities of Refuge should be made smooth and plain; all Stumbling-Blocks and Impediments were to be removed, and they were to be thirty two Cubits broad. Ways ought not only to be laid open, and made known, but also made passable, and easy to travel in.

VIII. In a Way there ought to be suitable and necessary Accommodations for Travelers.

IX. There is no coming to such or such a City, unless we go the Way which leads thither.

X. Men are glad when they come to the End of a long Journey.

Parallel.

I. THere is an absolute Necessity of a Christ, for without him, Favor and Reconciliation with God the Father cannot be obtained. The Jews, who followed after Righteousness, attained it not, because they sought it not by Faith, they stumbled at that stumbling Stone.

II. Jesus Christ is assigned or appointed by the great Law-giver of Heaven and Earth, to be the Way to Happiness, who saw a Savior was wanting, and such an one was necessary to bring Man to Glory.

III. Jesus Christ is made known by the Gospel, in which are plain Directions how to find the Way. God saw it necessary to send his Servants, to proclaim and make known Salvation: How shall they believe on him whom they have not heard? and how shall they hear without a Preacher?

IV. Jesus Christ is useful and necessary to all Enterprizes, viz. 1. To Honor: To as many as received him, to them gave he Power to become the Sons of God. 2. To Riches: Riches and Honor are with me, yea, durable Riches and Righteousness. 3. To Peace: He is our Peace, who hath made both one, &c. In me ye shall have Peace. 4. He is Health, Strength, and Length of Days: He that believeth on me shall never die.

V. Christ, the spiritual Way, leads from Sin to Grace, out of Satan's Kingdom to his own Kingdom, from Egypt to Canaan.

VI. Christ is a Way free for all Sinners. The Partition-Wall is now broken down. Jews and Gentiles, Rich and Poor, Young and Old, Male and Female, may freely walk in this Way. None are forbid to come to Christ, to believe in him, and to lead a holy Life.

VII. God, in his infinite Grace and Favor, hath taken care to remove all Impediments and Stumbling-Blocks out of the Sinner's Way. The Way is plain and easy to Men of Understanding; 'tis but a falling in Love with God and Goodness, and accepting of a Savior on Gospel-Terms, which are not hard: My Yoke is easy, and my Burden is light. 'It is possible for the greatest of Sinners to be saved. The Way is well-trodden; the Patriarchs, Prophets, Apostles, and all the Godly, walked in this very Way. 'It is made very smooth; the weakest Traveler 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 Traveler.

IX. There is no coming to God but by Christ: There is no other Name given under Heaven, whereby we must be saved. Whoever refuse Christ, and Life through him, let their Confidence be never so great, it will deceive them, and their Hope will prove like the Spider's Web.

X. Poor Sinners greatly rejoice, when through Christ they are brought home to the Father; but what Joy will it be to them, when they come to the End of their Journey, the Salvation of their Souls!

Quest. In what respect is Christ called the Way, or said to be the Way to the Father?

Ans. As he is Mediator between God and Man.

1. As a Priest, he aton'd and made Peace by his own Blood, and 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 Enemies, in us, and for us.

3. He is the Way, as a Prophet to teach and instruct us by his Word and Spirit, how to receive that glorious Atonement he hath made, and to walk in those Ordinances he hath appointed.

4. He is the Way by that holy Example he hath left for us.

Quest. What kind of Way is Christ?

Ans. 1. He is the only Way to the Father, and eternal Life. (1.) The Patriarchs of old knew no other Way: Abraham rejoiced to see my Day, &c. (2.) The Prophets knew no other Way. (3.) The Apostles knew no other Way. (4.) There is no other Way revealed to Mankind. (5.) There is a Curse denounced to such as shall preach any other Way.

2. Christ is a new Way: The old Way of Access to God was barred and chained up by the Fall; his Blood is called the Blood of the new Covenant. — By a new and living Way, &c.

3. Christ is a sure and certain Way ; no Man ever missed Heaven, that rightly sought it in this Way.

4. Christ is a safe Way ; there is Protection, Guidance, and safe Direction in him.

4. Christ is an easy Way ; his Yoke is easy, his Commands are easy. There is Strength, and Supplies of all things necessary, afforded to all that walk in him.

6. Christ is a comfortable Way. There is sweet Company, all Friends and Brethren, and no Enemy walks in this Way; besides, there are 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 parting with his own beloved Son, and Christ the Price of his precious Blood.

Metaphor.

I. OTher Ways lead only to external Places and Privileges.

II. Other Ways lead to a Place, but they are not that Place to which they lead.

III. Other Ways are sometimes out of Repair, and unfit for Travelers.

IV. Other Ways have no Life in them, nor cannot preserve the Traveler from Death and Danger.

Disparity.

I. CHrist leads to the blessed, immortal, and eternal God, Heaven, and lasting Happiness.

II. Christ and the Father are one; He is the End of a Saints Journey, as well as the Father.

III. But Christ is a Way never out of Repair, nor unfit for Sinners to walk in.

IV. Christ is a living Way; He is a speaking, directing, animating, and quickening Way; He preserves from Death and Danger.

Christ a Rock.

THe Lord Jesus is compared to a Rock.

Metaphor.

I. A Rock is a firm and an immovable thing, good for a Foundation: I will liken him unto a Man that built his House upon a Rock, &c. That which is built upon a Rock, stands sure in a tempestuous and stormy Season: The Rain descended, the Floods came, and the Winds blew, and beat upon the House, and it fell not.

II. Rocks in ancient Times were made use of for Habitations; People dwelt in them, as well as built upon them; they hewed out Houses or Habitations in Rocks.

III. A Rock 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.

IV. Rocks being high, or eminent Places for Height, they are exceeding useful to take pleasant Prospects; from hence one may see afar off: From the Tops of the Rocks I see him, saith Balaam.

V. Rocks are strong, and were made use of for Defense; they are Cannon-proof; no Fortifications like some Rocks; they are impregnable: David for Security came into a Rock.

VI. Rocks are durable, permanent and lasting; there is no removing a Rock; they grow not weak with Age, but continue the same from one Generation to another.

VII. Rocks yield Honey: Out of the Rock with Honey would I have satisfied them ; and elsewhere 'tis said, He gave them Honey out of the Rock.

VIII. Rocks yield the purest Water, most pleasant Springs proceed from them. No Water, says the Naturalist, is so clear, as that which comes percolated through Rocks.

IX. Precious Stones and Jewels are but as it were the Sperm, the Spawn, or (as Philosophers would have them) the Sweat of Rocks. All rich Mines of Gold and Silver (as is evident from that in Job ) are in and among Rocks.

X. Rocks yield Oil: The Rocks poured me out Rivers of Oil, saith Job. And in another place 'tis said, God made Israel to suck Honey out of the Stone, and Oil out of the hard Rock.

XI. Rocks afford a very sweet and refreshing Shadow in hot Countries, to weary Travelers.

XII. Rocks are dangerous to stumble at, or to fall on, especially, to fall from. When Men get up almost to the Top of a high and mighty Rock, and suddenly through want of care fall down, such are broken to pieces, and perish inevitably.

Parallel.

I. THe Lord Christ is a firm and sure Foundation: Upon this Rock will I build my Church, &c. Behold, I lay in Zion for a Foundation, a Stone. — Another Foundation can no Man lay. The Church being built upon Christ, the Gates of Hell shall not prevail against it. Whosoever lays the Stress and Structure of his Salvation upon this Foundation, the Powers of Hell, and Rage of Devils, shall never be able to subvert and destroy. This made the Apostle to break forth in that holy Triumph, Rom. 8.

II. God in Christ is a Believer's spiritual Habitation; they, like the Dove, make their Nest in the Clifts of the Rock. He that dwelleth in Love, dwelleth in God.

See Habitation, Dove, &c.

III. Christ, our Rock, is high in respect of the Dignity of his Person; He is the high God. He was lower than Men in the state of his Humiliation, yet far higher and more glorious than the Angels. He is high in respect of his Dwelling-place, being exalted far above all Heavens; high in respect of his Power and Sovereignty, having absolute Dominion over Devils, Angels, and Men.

IV. He that by Faith ascends upon the Top of this spiritual Rock, may take a better Prospect and Survey of Heaven, than Moses could of Canaan, when he stood upon the Top of Pisgah. He sees most of God, and the Glory of the other World, that stands upon the Rock Christ.

V. God in Christ is the Godly Man's Refuge. He that makes God his Defense, or flies to Christ for Refuge, needs not fear Devils, nor wicked Men, nor what all the Powers of Hell can do unto him.

See Strong-Tower.

VI. The Lord Jesus hath the Stability of a Rock in him. He is the Rock of Ages ; the same yesterday, today, and forever ; He grows not weak; as his Years, so his Strength decays not.

VII. All sweet Peace and Comfort proceed from the Rock Christ: His Promises, are sweeter than Honey, or the Honey-Comb.

VIII. That celestial Stream, Spring, and River of Comfort, viz. the Spirit, proceeds from the Throne of God, and the Lamb: From this Rock, saith a worthy Writer, the clear and crystalline Streams of living Water bubble forth.

IX. In Christ are hidden all the Treasures of Wisdom and 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 Rock.

X. Christ affords us Store of precious Oil; the Spirit is so called, with which the Godly are all more or less anointed: We have received an Unction from the Holy One. No Oil like that which comes from this Rock.

XI. Christ is as the Shadow of a great Rock in a weary Land ; He keeps off all the hot scorching Beams of the Wrath of God, and Hell.

See Apple-Tree.

XII. Christ is a Rock of Offence, many stumble at him, and fall on him, and some fall from him, whose State of all is very sad: For when Men fall from this Rock, having gotten up very high by a speculative Knowledge and Profession, they fall suddenly to the lowest Hell.

Metaphor.

I. ROcks, though they abide and last long, yet are not everlasting.

II. Rocks in many respects are barren, useless, and unprofitable things, yield no Fruit; Seed that falls upon a Rock comes to no maturity: Some fell upon a Rock, &c.

III. Rocks are part of the coarsest and grossest Element; they are but Earth, condensed and congealed into a massy senseless Lump.

Disparity.

I. CHrist abides forever and ever, he being styled the Rock of Ages.

II. Christ, the spiritual Rock, is very fruitful, and every way exceeding profitable.

III. Christ is of the highest and best of Beings, He that made and formed the Elements, and gave being to all Creatures and Things, who, though called a Rock, yet is the Lord from Heaven, and a quickening Spirit.

Christ a Fountain.

AMong the many Things that Christ is compared to in the holy Scripture, to set forth his transcendent Excellency, Beauty, Usefulness, and Perfections, this of a Fountain is none of the least, it being a most profitable Metaphor.

Metaphor.

I. A Fountain is the Spring and Head of a River; from thence Waters issue and stream forth: 'It is the Rise and Beginning of Springs and Waters.

II. A Fountain implies Abundance of Water: I will open Fountains in the midst of the Valleys, — that is, Fulness or Store of Water; it denotes Plenty.

III. A Fountain is very tenacious, a Place fit, dense, hard, and well-compact, to retain the Water, leaving some certain Passage, for to let its Water out in an orderly manner.

IV. A Fountain, when the Passage or Vent is open, lets out its Water freely.

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.

VI. Fountains, by letting out their Water into Valleys, Meadows, and low Ground, make them very fruitful, when Mountains, and high Grounds abide barren and unprofitable.

VII. Fountain-Water is usually common to all the Poor, and he that hath no Money may partake of it; none are forbid to come to a Fountain.

VIII. Fountains yield pure and unmix'd Water. Streams are sometimes muddy, they may be defiled; but Fountain-Water is clear, fair, and without Filth.

IX. Many Fountains are deep, Men may swim in them; 'tis hard to find a Bottom.

X. Fountains are pleasant and delightful to behold; 'tis a lovely thing to see, and abide by Fountains of Water; they beautify and adorn a Place, and make it much more pleasant and desirable. Hence Fountains, or Pools of Water, Solomon reckons up as one of the Delights of the Sons of Men.

XI. Fountains are Places good to wash and bath in, and have been made use of in former Times upon that account.

XII. Fountains do not send out sweet Water and bitter, nor fresh and salt; that which is good, and bad, proceed not from the same Fountain.

XIII. Fountains are sufficient to fill many great and small Vessels; those that go thither may take what they need, yea, fill their Vessels to the Brim, and not diminish of its Fulness.

XIV. A Fountain is constant in its emanations, or continual runnings, and flowings forth.

XV. Many in former Times used to drink out of their Fountains.

XVI. Fountains have Springs in themselves, saith an eminent Writer, and can never be emptied. Streams may be dried up, Cisterns may be broken, and let the Water run out; but the Water in a Fountain abides the same, and is lasting.

Parallel.

I. FRom GOD, as from a Fountain, that great and glorious River of the Spirit flows; it proceeds out of the Throne of God, and the Lamb. Hence Christ is compared to a Fountain, as well as the Father. He is the Spring and Rise of all Spiritual Joy and Consolation, the Head of all the Waters of Life: With thee is the Well (or Fountain) of Life.

II. Christ hath Abundance, yea, a Fulness, all Fulness of Grace and the Spirit is in him, he received it not by measure. He is given to be the Head •• ver all things to the Church, which is his Body, the Fulness of Him that filleth all things. There is Abundance, nay, a Redundancy of all Divine Grace, Peace, and Refreshment, in the Lord Jesus, an Ocean or Sea of Goodness.

III. As the Lord Jesus contains, so he retains the Waters of Life in himself. He is a spiritual Fountain, every way fit, and well-compact, (in respect of that glorious Union of the two Natures in one Person) to retain all heavenly Fulness; and has ordered certain Passages, as Conduit-Pipes, viz. Ordinances and Promises; which through the help of the Spirit lets out Divine Grace and Comfort, in a gracious and orderly manner, to all his Saints.

IV. Christ is a Fountain opened. He hath made a Passage or Vent, by assuming 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: Whoever will, let him take of the Water of Life freely.

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 cannor receive the things of the Spirit. He resisteth the Proud, but gives Grace to the Humble.

VI. Jesus Christ, by letting forth his Spirit, and heavenly Grace, into the humble and lowly Heart, maketh it very fruitful in Holiness and good Works. The Churches of Christ, like low Meadows, 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 forbid 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.

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. Men have endeavored 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. Jesus Christ is a deep Fountain. We read of the deep Things of God; Christ's Riches are said to be unsearchable ; There are such Depths of Mercy and Goodness in Christ, that none can find a bottom. His Love and Grace is very wonderful.

X. Christ is a delightful and pleasant Object. There is no Fountain so lovely to the sensual Eye, as Christ is to the Eye of Faith. He is called a Fountain of Gardens, or the Garden swelling-Fountain, or Fountain of the Gardens, as Mr. Ainsworth reads it. 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. — And thou shalt make them drink of the Rivers of thy Pleasure.

XI. Christ is the Souls only Bath; in this Fountain Sinners must wash, if ever they would be clean: 'It is his Blood that cleanses us from all Sin ; hence he is said to be a Fountain opened for Sin and for Uncleanness.

XII. There is nothing unsavory in Christ, nothing bitter nor brackish in him; whatsoever flows from this Fountain is sweet and good; every drop of this Water is as sweet as Honey.

XIII. Christ is able and sufficient to fill and satisfy all the Hearts and Souls of Men and Women that come unto him. Believers may have here what they really want, and yet diminish not from Christ's Fulness.

XIV. Jesus Christ, the heavenly 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.

XVI. The Riches and Treasures of Christ are inexhaustible. He is always full: He has Springs in himself, and can never be emptied, nor dried up. As for quantity, so for quality, this Fountain is ever the same, never loses its lively Virtue and Efficacy; the Watees that flow from hence, have the same Operation that ever they had.

Prophet.

I. FOuntains are beholden to some other Thing (as the Sea, Springs, and Vapors) for their Waters; the Rise and Original of their Waters is 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.

VI. Other Fountains may be filled and stop'd up, as the Well that Abraham 's Servants digged; or however the Streams may be stayed.

Disparity.

I. JEsus Christ is God, and as so considered hath all Fulness originally and independently in Himself, being Superintendent over all Creatures, He that made Heaven and Earth, the Sea, and Fountains of Water.

II. Christ is a Fountain that contains spiritual Water, of a most divine and sublime Nature.

III. Jesus Christ is the Fountain that heals all Diseases, both of Body and Soul. '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. A Spiritual Life. 3. Eternal Life. He raises from the Dead, and quickens whom he will; hence called our Life.

V. But he that drinketh of the Water that flows from Christ, this living Fountain, shall thirst no more.

VI. Christ cannot fail of his Fulness; He cannot be stop'p up by the Skill of Men nor Devils; nay, none can hinder the glorious Streams that flow from Him from watering and refreshing his People.

Christ the Head,

THe Son of God is very often in the holy Scriptures called an Head, and may be so for divers Considerations:

1. In respect of Angels, He is the Head of all Principalities and Powers.

2. In respect of Man, the whole Race of Man; the Head of every Man is Christ.

3. In respect of the Powers of the World; He is the Head of Kings and Princes, and all the Powers of the Earth.

4. He is the Head of the Gospel-Building: The Stone which the Builders rejected, the same is become the Head-Stone of the Corner.

5. He is the Head of the Body, the Church, which alludes to a natural Head, and doth agree therewith in divers respects; of which take these Examples.

Metaphor.

I. THe Head is the highest part of the Body, more loftily placed than all the rest of the Members.

II. The Head is the Seat of the Senses. There is the Eye to see, the Ear to Ear, the Organs to smell and taste, by which things are truly distinguished, even the good from the bad, for the benefit of the whole Body.

III. The Head is the common Treasury of the whole Man; whatsoever comes is lodged there, for the rest of the Members.

IV. The Head doth transmit, or cause to be transmitted, by way of communication, all the Supplies accruing to all other parts of the Body, whether it be Ease from Pain, by Application of Comfort, &c.

V. The Head is the very Fountain of Strength, and cunning Policy, so signified concerning the Serpent: He shall bruise thy Head, &c.

VI. The Head is the Place where Burthens are carried, &c. Three Baskets were on the Baker's Head.

VII. The Head is the Seat of Sorrow; there it is received and centered.

VIII. The Head receives the Hand of Blessing from the Father.

IX. The Head receives the Consecration of God, both in case of Nazarite and High Priest. The anointing with Oil (or the holy Unction) was upon the Head, whereby the whole Man became sanctified, and set apart for God.

X. The Head beareth the Glory, whether it be the holy Mitre, and sacred Crown, appertaining to the Priest; or the Royal Diadem appertaining to Secular Princes, and Crown of Gold.

XI. The Head is the principal Object of Envy and Fury, most threatened and struck at, and receives the Signs of Death. Jezebel threatened the Head of Elisha ; the Wife of Heber struck at the Head of Sisera. 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 Thing, they put Earth upon their Heads.

XIII. But notwithstanding all, the Head is the Glory of the Man.

XIV. The Head showeth the greatest Signs of Pity and Sympathy to the poor, distressed, and afflicted Members.

XV. The Head is the governing Part of the whole Man; the Eyes, the Ears, the Hands, the Feet, are all governed by the Head.

XVI. The Head loves the Body that belongs to it, and is concerned night and day for its Prosperity.

XVII. The Head receiveth Reverence and Respect, Love and Honor, from the Body, and the Members.

Parallel.

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.

II. The Son of God, the mystical or spiritual Head, is the Seat of the spiritual Senses. There is the clear seeing Eye, the perfect hearing Ear, the pure, true, and infallible Taste, by which Things are distinguished aright, the good from the bad, for the benefit of the whole Body the Church.

III. Jesus Christ, as a public Person, and Head of his Church, is Receiver-General, and common Treasury of the whole Body. Whatsoever came originally from God, for the Good and Benefit of the Church, is lodged in Christ as Mediator, and Head of his Church. As David said, All my Springs are in thee ; so may the Church say of Christ, We beheld his Glory, as the Glory of the only begotten Son of God, full of Grace and Truth. It pleased the Father, that in him should all Fulness dwell.

IV. The Son of God doth transmit, or cause to 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 Application of his Blood, and Spirit to comfort. 'It is by Him, that the whole Body, by Joints and Bonds, have Nourishment administered one to another, as knit together in all parts, and increasing with the Increase of God: Of his Fulness we all receive, and Grace for Grace.

V. The Son of God is the Fountain of Strength to his Church; 'tis said, All Power is given to him. I can do all things, through Christ that strengthens me.

VI. Jesus Christ was a Man of Labor, that carried our Burthens for us in Divine respects: The Burthen of Temptations from Satan and the World fell upon him; the Burthen of Persecution, even to Death itself. The Lord laid on him the Iniquities of us all.

VII. The Lord Jesus was a Man of Sorrows, and acquainted with Grief. There was no Sorrow like his, it was heaped upon him even to perfection.

VIII. The Lord Jesus is the Man of God's Right-hand, made strong for Himself, upon whom the Blessing is conferred by the Father, as a Token of Good to the whole Church: In Him all the Families of the Earth are blessed.

IX. Christ, the holy and spiritual Head, received the Consecration of God; for he was filled with the Holy-Ghost from the Womb, and as a perfect Nazarite continued separate till his Baptism, at which time the holy Anointing being upon him in a visible manner, did furnish him for his Ministry, and fit him to be a Priest unto God; this holy Unction descended on him, as it did on the Head of Aaron, not only drenching his Beard, but all the parts of his Body also, even to the Skirts of his Garment. Say ye of him whom the Father sanctifieth, and sendeth into the World, &c. Who through the eternal Spirit offered himself to God.

X. The Son of God not only beareth the Glory of Priesthood, but the highest Glory of his Father's House, which consists of Kingship, &c. Thou art a Priest forever, &c. We see Jesus made a little lower than the Angels, &c. crowned with Glory and Honor.

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 him. At last they came and laid their hands upon him in the Garden, where he received the Sign of Death, after his most bitter Agony; and was soon after offered up on the Cross, as a public Sacrifice: He died for our Sins, according to the Scriptures. Christ our Passover is sacrificed for us.

XII. The Lord Jesus was a Subject of great Humility, much affected with God's Providences, and Men's Wickednesses. He wept when Lazarus died. Christ wept, when the Jews rejected him to their own Destruction; 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 endeavored, as much as lay in them, to take this blessed Head off from his Mystical Body; nothing would satisfy them, till they had slain the Lord of Life and Glory.

XIII. And so is Jesus Christ the Glory of God, the Glory of the Church. She glories in Him: His Head is as the most fine Gold: He is altogether lovely. This is my Beloved, and this is my Friend, O Daughters of Jerusalem.

XIV. Christ, being in all things like unto us, Sin only excepted, hath shown no small Signs of Pity and Sympathy, as one touched with our Infirmities, as appears both before he left the World, and since. 1. He comforts them by good Words and Promises; he will not leave them comfortless, but will come to them. 2. He assureth, that he would send another Comforter, the holy Spirit. 3. He prays the Father to take them into his Care and Protection. 4. He cries out from Heaven, when Violence is offered to them: Saul, Saul, why persecutest thou me? &c.

XV. The Son of God, as Head of the Church, hath the Government on his Shoulders; his Members hear his Voice, and keep his Commandments, and his Commandments are not grievous unto them.

XVI. Jesus Christ loves his Church, yea, all his Members. He died to save and redeem them, he shed his Blood to wash and sprinkle them, and went to Heaven to prepare a Place for them, and is concerned both night and day for their Prosperity and Welfare; he will come again from thence to solemnize the glorious Marriage, and receive them unto himself, that where he is, there they may be also. I love them that love me. He gave himself, that he might redeem us from all Iniquity. He hath loved us, and washed us from our Sins with his own Blood. I go to prepare a Place for you. If I go away, I will come again, and receive you unto my Father, that where I am, you may be also.

XVII. The Son of God receiveth Reverence and Respect, Love and Honor, from the Church, and all its Members, when others despise him, and account him an Impostor and Deceiver. But the Church says, He is the Son of God, both Lord and Christ, Lord of Glory, Lord of all the Princes of this Life, the Head of Angels, the choicest and chiefest of Ten Thousand: Whom having not seen, they love; and though now they see him not, yet believing, they rejoice with Joy unspeakable, and full of Glory. He is precious in their Esteem; his Name is as Ointment poured forth.

Metaphor.

I. THe natural Head is joined but to one numerical and physical Body.

II. The natural Head is joined to the physical Body, by fleshly Bonds and Ligaments; Veins and Sinews, Nerves and Arteries, &c.

III. The natural Head is sometimes sick, being liable to many Distempers of very dangerous consequence, as Apoplexies, &c. and being so, it cannot help the Body.

IV. A natural Head doth many times fall asleep, and so becomes unsensible, and uncapable of securing its Body and Members, at that juncture of Time.

V. A natural Head is weak, and wants Help itself; for there is no Man so wise, but may receive Additions 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.

VII. A natural Head may be broken, dashed in pieces, and lose its Power of helping the Body and Members.

VIII. A natural Head may die and lie by the Walls, where is then its Help.

Disparity.

I. THe Son of God, the mystical Head, is joined to many numerical and physical Bodies: He is not only Head of Angels, even of all Principalities and Powers, but of all Men in some sense; and 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. Jesus Christ is joined to the mystical Head, by spiritual and more lasting Bonds; as the Bond of voluntary Choice, of Promise, and invisible Union. Ye have not chosen me, but I have chosen you. Because I live, you shall live also, that they also may be one, at thou, O Father, and I am one. I in them, and thou in me, that they may be made perfect in one.

III. The Son of God is never sick, but always in a capacity, not only to help his sick Body on Earth, but also against all Diseases; much more permanent than the Angels of God, dwelling where Sickness cannot approach: Neither shall there be anymore Sickness or Pain.

IV. But the Son of God is the Angel of God's Presence, and made the Keeper of Israel, who neither slumbers, nor sleeps.

V. The Son of God is not weak, wants no Help from other Men, in respect of any Arts or Sciences whatsoever: for if the first Adam had such strength of Wisdom and 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 cannot 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 Corrosives, Rod and Staff, make all things work together for good.

VII. The Son of God though he was hard laid to, and much struck at, by the Powers of Darkness, yet could they never reach high enough to break his Head, to dash him and destroy his Power, (to help his People in time of need) but were destroyed themselves in the very Attempt; He spoiled Principalities. Whoso shall fall upon this Head of the Corner, shall be broken to pieces. He bruised the Head of the Combatant.

VIII. The Son of God hath passed through the Gates of Death, hath conquered him that had the Power of Death, and can never die, Death hath no more Dominion over Him: He ever lives to make Intercession for the Saints: lives for evermore.

Christ a Garment for Sanctification.

IN this Text are two Parts:

• 1. An Act.
• 2. An Object.

I. An Act, 〈 in non-Latin alphabet 〉 , it is a Metaphor taken from puting on of Garments, a Phrase used by the Apostle often in reference to the New Man, Eph. 4.24. In reference to the Spiritual Armor, Eph. 6.11. In reference to Acts of Mercy, Col. 3.12. And here, in reference to the Application of Jesus Christ, in respect of Sanctification. From the scope of the Text 'tis evident the Apostle intends Gospel Holiness, he presses the Saints at Rome to a godly Life, and not only to walk holily, but to draw all Power of holy walking from Christ, so as to be clothed with the Virtues and Graces of his Spirit.

Metaphor.

I. GArments are for the covering of the Body, they hide Nakedness and Deformity.

II. Garments come not naturally, but are prepared and made fit for us.

III. Garments are worn only in some Countrys by civilized Nations and People; some Barbarian, and Heathenish Men and Women go naked in some Nations.

IV. Before new Garments can be put on, the old, defiled, and overworn Garments must be put off.

V. Garments are of great Utility in respect of Defense, they secure us from the pricks and scratches of Bushes and Thorns, and from many bruises and rubs and other hurts, which Nakedness exposes to.

VI. Garments are for keeping of the Body warm: (what should we do who live in cold Countrys were for it not Cloaths and useful Garments) she is not fearful of the Snow, for all her Household are clothed in Scarlet.

VII. Garments tend to the preservation of Health; the neglect of putting them on, many times brings Sickness, sometimes death.

VIII. Garments are used for Distinction, as:

1. They distinguish one Sex from another, the Man▪ shall not put on the Apparel which appertaineth to the Woman.

2. Garments also distinguish the several Ranks and Qualities of of Men, those that are clothed in soft Raiment are in Kings Houses.

3. By the Habit or Garment we do distinguish the People of one Nation from another.

IX. Garments are of a comfortable and refreshing Nature, and of excellent use to them who put them on.

X. Garments answer not their End in making, neither are they of use till put on.

XI. Some sorts of Garments were Significations of Grief and Sorrow. Mordecai put on Sackcloath, so in Joel 1.13.

XII. Garments were also used to testify Joy; as appears in the Case of the Prodigal: Bring forth the best Robes and put on, and put a Ring on his Finger.

Parallel.

I. THe Lord Jesus Christ is a Cover for the Soul, every Mans Nakedness and Deformity appears that hath not on this Spiritual Garment.

II. Naturally we have no Righteousness, that is either accepted of God, or a suitable Cover for the Soul, this Spiritual Garment is wrought by the Spirit, and made fit for us.

III. The Lord Christ is put on for a Garment or spiritual Cloathing, by those Nations and People only, where Christianity is received, and not by many there neither, some are like Brutes and Hethenish People, naked, without Christ and true Holiness.

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 stripped of his filthy Rags, that he may be clothed with the Spirit and Graces of Christ, Put off the former Conversation, the Old Man, and put on the New Man, which after God is created in Righteousness and true Holiness.

V. By putting on of Christ in a way of Faith and Holiness, the Soul is defended, from the cheeks and smarting pricks of Conscience, from the fiery Darts of Satan, and from the killing Power of the Law and the Wrath of God.

VI. This blessed Garment keeps the Soul warm; hereby Saints become fervent in Spirit and zealously affected. If we have any spiritual Heat in us, we must attribute it to Christ: naturally we are as cold as that Child was when his Spirit was departed. 2 Kings 4.24.

VII. The Graces of Christ and true Holiness are the only Preservative of the inward Man from spiritual Sickness: by putting him on, and leading of a holy Life, we abide in Health: and those who neglect to put on these Garmens, are exposed to all manner of Scu •• -Diseases, which end in eternal Death.

VIII. This spiritual Garment makes a Distinction:

1. Holiness distinguisheth Believers from Unbelievers, the Godly from the Wicked: Who hath made thee to differ from another? If a Man be in Christ, he is a new Creature.

2. This Glorious Garment shows that the Righteous are more excellent than their Neighbor: as it was said of Jabush, he was more Honorable than his Brethren ; it makes appear the Godly are Kings Children, having Princely Robes upon them.

3. By a holy Christ-like Conversation, the People and Saints of God are known to be People of another Country, Citizens of another City, Ye are not of this World.

IX. This spiritual Garment is of a most excellent, sweet, comforting and refreshing Quality, the Virtue whereof is not, cannot be felt nor apprehended by Unbelievers.

X. Men put not Christ to that use for which he came into the World, till they put him on for Sanctification and Holiness, neither will he be otherwise of saving Benefit unto them; He that believeth not shall not see Life; Without Holiness no Man shall see God.

XI. Such as have put on this Garment, do abundantly demonstrate their great Sorrow and Grief for Sin; Godly Sorrow worketh Repentance, yea shall be sorrowful: All such as put on Christ for Sanctification, are clothed with Humility.

XII. Such who are clothed with the Robes of Righteousness, have on them the beautiful Garments of Salvation; which signifies, that they above all; have cause to rejoice; hence, saith the Apostle, As sorrowful, yet always rejoicing; Rejoice in the Lord always, and again, I say, rejoice.

Metaphor.

I. MAterial Garments are made by Man.

II. Other Garments consist of Matter, and are of such or such external Shape, according to the Party for whom they are made.

III. Other Garments may be bought with Money, and those likely who have most of it, have the best Robes.

IV. Material Garments render a Man or Woman amiable only in the sight of Man, &c.

V. Other Garments are the worse for wearing, by long and often using they will decay.

VI. Other Garments at certain Times are to be put off, or may be changed; As light or thin Garments for Summer, and more substantial for Winter, &c.

VII. A Man may part with, or dispose of other Garments at his Pleasure as he thinks fit, to his Friends, or to such as want Cloaths.

Disparity.

I. THis Garment of Holiness is wrought by the Spirit of God.

II. This Garment consists of Grace, Divine Virtues, and Spiritual Qualifications.

III. This Garment may be had without Money or Price; 'tis true, Christ speaks of buying &c. white Raiment, That buying, is free receiving: The Porphet explains this Phrase, Isa. 55.1. No Man hath anything 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 rich.

IV. This Garment renders a Man or Woman lovely in the sight of God. The Ornament of a meek and quiet Spirit is in the sight of God of great Price.

V. This Garment the more and longer it is used, the better and more excellent it is; Use makes perfect in Godliness as well as in other Cases.

VI. This Garment, (viz.) the Robe of Righteousness, is never to be changed nor put off Day nor Night, Winter nor Summer; we ought to be good and virtuous in Sickness and Health at all times, in Prosperity and Adversity; 'tis good always to be zealously affected in a good thing.

VII. This Garment, Christ and Holiness, as a Man cannot dispose of it unto others, so he ought not. No Man hath so much Grace as to furnish his Friend with it; the Wise Virgins had no Oil to give to the Foolish: What thou hast already, hold fast till I come.

Christ a Lamb.

IN the two first Texts the Greek Word is 〈 in non-Latin alphabet 〉 , compounded of α privativo, and 〈 in non-Latin alphabet 〉 , robur, which signifies Strength; that is, not strong. The Article ὁ (as Erasmus hath observed out of Chrysostom and Theophylact ) is emphatical, distinguishing him from the Typical Lamb; and denotes also Relation, for it puts in mind of the Prophecies of Isaiah, and others, used Acts 32. The word in Rev. 14.1. is 〈 in non-Latin alphabet 〉 , which is a Diminutive of 〈 in non-Latin alphabet 〉 , and signifies Agnellus, a little Lamb, tener adhuc & immaturus, tender, &c. John 21.15.

How, and in what respects Christ may be called a Lamb, follows.

Metaphor.

I. THe Lamb is a very innocent and harmless Creature. Bullinger calls it a Symbol of Innocency. It doth no Wrong or Injury to any.

II. The Lamb is made a Prey of, and often worried by Dogs, Wolves, and other evil Beasts.

III. The Lamb is a meek and patient Creature, bearing Wrongs, not seeking Revenge upon them that strike and abuse him.

IV. The Lamb is silent, when brought to the Slaughter, doth not cry, complain, nor strive, as other Creatures do.

V. The Lamb is a lovely and very delightful Creature; hence Uriah 's Wife is compared to it.

VI. The Lamb is a contented Creature; let the Shepherd put it into what Pasture he please, it grumbles not, but seems very well satisfied.

VII. The Lamb is a clean Beast, whose Flesh God appointed for Food; and the Flesh of no Beast is more generally prized, especially at its first coming, than Lamb.

VIII. The Lamb was appointed under the Law for Sacrifice, it was to be taken out of the Flock, to be severed from the rest, to be killed; a He-Lamb, and without spot, was to be offered up to make an Atonement, and the Blood to be sprinkled, &c.

IX. Lambs are very profitable Creatures, they enrich their Owners; their Fleece and Skins are good for Cloathing. Also the Money of the ancient Patriarchs was called a Lamb, because the Figure of a Lamb was on it. Abraham bought a Field for an hundred Pieces of Silver, or Lambs.

X. The Lamb is a small Creature to other Beasts, therefore the Hebrews call them 〈 in non-Latin alphabet 〉 . Ibn-Ezra apud Jobum, tenellam Pecudem, vel Agnellum interpretor: A small Sort of Cattle, or diminutive Lamb.

Parallel.

I. JEsus Christ is of a sweet, quiet, and harmless Nature and Disposition: Such an High Priest became us, who is holy, harmless, undefiled, separated from Sinners, &c.

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 he was upon the Earth.

III. The Lord Jesus with a meek and patient Spirit bore all those vile and grievous Wrongs, Contradictions of Sinners, and horrid Blasphemies, 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.

IV. The Lord Christ was silent, when he was led to be crucified: He is brought as a Lamb to the Slaughter, and as a Sheep is dumb before the Shearer, so opened he not his Mouth. — He did not cry, nor cause his Voice to be heard in the Streets.

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.

VI. Christ was abundantly satisfied to become anything, and to do whatever the Will of his Father was, though 'twas 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.

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. Whosoever hath fed spiritually on Christ, he desireth no better Dainties.

VII. Christ, the Lamb of God, is our only Sacrifice. He was taken from among Men, separated 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.

IX. Christ enriches all that have Interest in him, or can lay claim to this Lamb; and his Righteousness is for our Cloathing. No Money will pass for currant (as it were) with God, but Jesus Christ. He is the Saints Treasure; their Estate and Inheritance lies in Christ: But of him are ye in Christ Jesus, who of God is made unto us Wisdom and Righteousness, &c.

X. Christ made himself of no reputation. In respect of his Humanity, he is called a Worm, as Annotators expound that in the Psalmist, Psal. 22.6. I am a Worm, and no Man, a Reproach of Men, and despised of the People. He was small and despised in the eyes of the great Heroes of the Earth.

There are several great Disparities between Christ and a Lamb, but we shall pass by them, and only take notice of two or three

Christ the Pearl of great Price.

Metaphor.

I. PEarls (as Naturalists tell us) have a strange Birth and Original; 'tis the wonderful Geniture of a Shell-Fish, congealed into a diaphanous Stone. The Shell, which is called the Mother of Pearl, at a certain time of the Year, opens itself, and takes in a certain moist Dew, as Seed; after which they grow big, till they bring forth the Pearl.

II. Those that would find Pearls, must search curiously for them, and resolve to run through many Dangers, among those huge and terrible Monsters of the Sea, saith Pliny.

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. Pearls are things of very great worth: The richest Merchandize of all, and the most Sovereign Commodity throughout the whole World, are these Pearls, saith Pliny. Moreover, he tells us of one Pearl that Cleopatra had, which was valued at six hundred thousand Sestertii ; hence Men will part with all for Pearl.

V. Yet notwithstanding, many Men and Women do not know the Worth and Value of Pearls, and hence they through Ignorance esteem them not above Pebbles; Swine tread them under their feet, they value Pease above Pearls.

VI. Pearls have a hidden Virtue in them; though for 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 〈 in non-Latin alphabet 〉 , à nitore splendente ; their Beauty is as much within as without.

VIII. A Pearl is round, which is an Emblem of Eternity, it hath no end.

IX. Pearls are firm, strong, and well-compact, so as Fire cannot consume them, nor ordinary Strength break them.

X. They need no other Riches, that find a Pearl of great Price and Value; they are made forever, as the Proverb is, in respect of this World.

XI. Pearls are a rich Ornament: Such as have precious Pearls in their Ears, or rich Strings of them about their Necks, are looked upon as honorable Persons.

XII. Pearl is a very rich and Sovereign Cordial, and is of excellent use and virtue to prevent Poison, to preserve natural Strength, and purge Melancholy.

XIII. Pearls are called Uniones by the Latins, because they are found one by one, quod conjunctim nulli reperiantur.

Parallel.

I. THe Original and Birth of Christ is wonderful; God manifested in the Flesh is the Admiration of Angels: A Virgin (the Mother of this Pearl according to the Flesh) being over-shadowed with the holy Spirit (which is compared to Dew) conceived, and when her Time was come, travailed, and brought forth Christ, the Pearl of great Price: And the Angel said unto her, The Holy-Ghost shall come upon thee, and the Power of the Highest shall overshadow thee, &c.

II. Those that would find the Pearl of great Price, must search and seek after him diligently, as for hid Treasure; and must resolve to pass through all the Troubles and Difficulties that attend the Way of true Piety and Godliness.

III. 'It is no easy thing to find Christ, and obtain an Interest in Him; many seek him where he is not to be found, in the broad Way, and by the Merit of their own Performances; few they be that find this precious Pearl.

IV. Christ is of an inestimable value, may well be called the Pearl of great Price. The Worth & Excellency of Christ far exceeds the Riches of both Indies. He is the rarest Jewel the Father hath in 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. Hence the Saints part with all for him, and do account the best of earthly things but Dung, that they may win Christ.

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 Understandings, esteem him not above the perishing things of this World; nay, some swinish Men prize their own beastly Lusts above Christ.

VI. Christ hath an hidden Virtue, most excellent in Nature: though He seem weak, small, and despised in the Eyes of the carnal World, yet he is the Power of God to Salvation.

VII. Christ is beautiful, fair, and shining; his Oriental Brightness is far above the glorious Splendor and Brightness of the Sun shining in his Strength: He is the Brightness of the Fathers Glory, and the express Image of his Person. Christ's Beauty is as much within as without.

VIII. Christ, in respect of his Divinity, is from Eternity to Eternity, without beginning, and without end.

IX. Christ is called a Stone, a tried Stone, and sure Foundation; there is no Fire can consume him, nor can all the Powers of Hell break or mar him.

X. They that find Christ have enough, they need no more Riches; they are not only made happy here, but also to Eternity, and may say, with Jacob, they have all.

XI. Christ is the Saints richest Ornament: Those that are graced and adorned with this Pearl, are the most renowned and honorable Ones in the World: The Righteous are more excellent than their Neighbors.

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 immediately the sick and fainting Soul. 'It is he that keeps us from the Poison and venomous Sting of the old Serpent, that strengthens us, and purges out all our Corruptions.

XIII. Christ is singular; there is but one Christ, one Mediator between God and Man.

Metaphor.

I. PEarls are of an earthly Original.

II. Pearls are of a very small dimension; for though they be very considerable in value, yet are the least of all precious Stones.

III. Men may find a rich and precious Pearl, and yet be miserable in divers respects, and that cannot help them.

IV. Men that find precious Pearls may sell them if they please, and sin not, nor injure themselves thereby.

V. Other Pearls are of a perishing Nature, they may be defaced, broken, dissolved, and come to nothing.

Disparity.

I. JEsus Christ is the Lord from Heaven.

II. Christ is infinite in respect of his Deity, without measure, filling Heaven and Earth with his Presence. He is in Heaven, and yet with his People on Earth, to the end of the World.

III. He that finds this Pearl of great Price, can never be miserable. Christ supplies all the Wants and Necessities of Believers.

IV. No Man can sell Christ, nor part with him, but he sins thereby, and ruins himself, as Judas did.

V. Christ is durable; this Pearl of Price can never be spoiled or dissolved▪ nor diminish or lose his Beauty.

The Name of Christ like to Precious Ointment.

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 my Sake.

2. Christ hath several sweet Names or Appellations given him in the Holy Scripture, that may be compared to Precious Ointment ; as first, his Name Jesus, Immanuel, the Lord our Righteousness, Prince of Peace, &c.

Simile.

I. OIntment is of a fragrant and odoriferous Scent. Precious Ointment yields a very sweet Smell: the Box of Ointment which was poured upon Christ, the Text says, the whole House was filled with the Odor thereof.

II. Ointment hath an exhilarating Virtue, it cheers, elevates, and makes the Heart glad. Ointment and Perfume rejoice the Heart; hence the Ancients in their Banquetings and joyful Feastings, used choice and precious Ointments.

III. Oil hath a drawing and cleansing Quality in it; it is powerful in attracting, or drawing Pollution or noxious Matter, out of Wounds or Sores in the Body.

IV. Ointment hath a mollifying and suppling Virtue, it will soften any hard Tumor or Swelling in the Body; the Lord alludes to this: They have not been mollified with Ointment.

V. Ointment is of a beautifying Nature; David tells us, it makes the Face to shine, (Naturalists says) there is a sort of Ointment that will fetch out Wrinkles.

VI. Some Ointments are of great Worth and Value, as appears not only by Historians, but by what is said of that Box Mary bestowed upon our blessed Savior.

VII. Ointments are of a healing Nature.

VIII. Some Ointments are of a strengthening Nature; the Joynts being weak and benumbed, or parts of the Body anointed therewith, it recovers their Strength.

IX. Ointment being poured forth, denotes the use of it; 'tis of little Profit whilst it is kept close shut up in the Box, nor doth it yield that fragrant Smell till poured forth.

X. Ointment poured forth, denotes Plenty; as one observes upon the place; as also a free Communication of it.

Parallel.

I. THe Lord Jesus is very sweet and of a fragrant Smell to Believers, as hath been shown upon divers Metaphors; nay, he makes their Persons, Prayers, and all their Performances as sweet Odours in the Nostrils of God. Christ perfumes as it were all Persons and Places where he cometh; the Person, Example, Passion, Intercession, Word, Promises, Ordinances of Christ, are of a sweet Savour.

II. Jesus Christ, and the Spirit that flows or proceeds from him, is of a glading refreshing and comforting Nature; he anoints his Saints, gives the Sorrowful the Oil of Gladness for the Spirit of Heaviness, Thou hast put Gladness in my Heart, more than in the time when their Corn and their Wine increased.

III. Christ draws the Soul (when his Name is poured out so, that the Soul feels the nature of his Sovereign Love and Grace) out of the World, and the Kingdom of Satan, and from all Uncleanness of the Heart and Life to himself. Saith Christ, And if I be lifted up from the Earth, I will draw all Men unto me; With loving Kindness have I drawn thee; Draw me, and I will run after thee. Christ draws the Soul from Sin, and Sin from the Soul; and so cleanseth it thereby.

IV. Christ's Name poured forth, viz. his Perfections and Excellencies made known to a Sinner, presently softens his hard Adamant-like Heart: all the Hearts of Sinners that have been broken and made tender, it hath been done by the Virtue of this precious mollifying Ointment.

V. This Spiritual Ointment will fetch out all the Stains and Spots of Sin; all those Blemishes and Wrinkles of the Soul; of which the Apostle speaks, that so we may be presented amiable in the sight of God. Believers have no Beauty but what they have from Christ.

VI. The Lord Jesus Christ is of an inestimable Worth; who is able to account the value of this Box of precious Ointment? Wisdom is the principal thing, (Christ is the Wisdom) of God, its price is above Rubies,

VII. Christ heals the Soul; he is not only the Physician, but his Blood▪ and the precious Graces of his Spirit, is the Balm or Ointment that cures all our Sores.

VIII. All Spiritual Strength is from Christ; 'tis he only that confirms and strengthens the Feebleness, and the Hands that hang down; 'tis he that strengthens our Hearts in the day of Trouble, and weakens the Hands of our Enemies.

IX. The Name of Christ hath not that fragrant Smell, nor appears of that great Worth and Excellency, till poured forth in the Ministry of the Word by the Spirit and in his Ordinances: that is the way of opening this precious Alabaster Box, which like Pipes, convey the golden Oil to the Lamps; thus Christ manifested the Savour of his Knowledge by the Apostles in several places.

X, The Lord Jesus hath a great plenty of all good and sweet Perfumes, and precious things in him, and he is free to part with them, or communicate of his Fulness unto us.

Simile.

I. ALL natural Ointments are of human Composition, they are compounded by Men, hence called, the Ointment of the Apothecary ; God created the Materials, Man learned the Skil 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 stinking Smell.

IV. Other Ointment is of a wasting Nature; take but one Dram out, and there is an Abatement, and so by little and little it will diminish, and shrink till it comes to nothing.

V. Other Ointments are only good for the Body; one sort pleaseth the sensual part, and another makes the Face and Skin of a Man to shine.

VI. No one kind of natural Ointments hath all excellent Qualities in it: some may be of a fragrant Smell, but not healing, others may be good for healing, but not of a fragrant Smell.

VII. A Person may be anointed with precious Ointment, and in a little time lose all the Scent and Savour of it.

VIII. The Effects which are wrought by other Ointments, are not quick and sudden, cannot heal, cleanse, nor make the Face smooth and beautiful in a moment: The Virgins that were to delight the Persian King, must be anointed six Months, before their Beauty was perfect.

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.

Disparity.

I. BUt this spiritual Ointment was not made by Man; the Divinity of Christ is from everlasting, 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 this sweet and sacred Unction to his Saints.

II. The Lord Christ is of inestimable Worth, and invaluable; all the Pearls and Diamonds in the World are not worth the least drop or dram of this good and precious Ointmen •• 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, that it 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 forever; for he is without beginning or end of Days: nothing can get into this precious Ointment to make it unsavory to a grievous Soul; the Cross itself is sweet in him.

IV. Jesus Christ hath anointed thousands of the Godly in all Ages since the Beginning, and yet the Vessel is as full as ever; 'tis always pouring forth, it ever runs, yea and that freely too, yet the Ointment doth not diminish; there is not in him one Dram less than there was at the beginning.

V. The Spiritual Ointment is for the suppling, cleansing, and healing of the Soul, it causes an internal Beauty, and puts a Luster on the inward Man; which God and holy Angels delight in.

VI. All Excellencies meet together in Christ, there is nothing that is of Use, Profit, Pleasure, nor Delight, but it is to be found in him, yea and that in the highest Degree.

VII. He that is anointed with this 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 Operations of the Lord Jesus Christ, (this spiritual Ointment that no sooner he touches the blind with his Finger but they see ; and the Leopards are cleansed at a word of his Mouth ; as soon as ever one drop of this Ointment is 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.

IX. A very small Quantity of this spiritual Ointment doth wonderful things; the least measure of true Grace, hath glorious and marvelous Effects, as it is spoken of Faith, though it be as small as a grain of Mustard Seed, yet, &c. a little of this Ointment perfumes the whole Soul, House and Family of a Saint.

Christ the Believers Friend.

CHrist is the Churches Friend, and consequently the Friend of every gracious Soul; a Friend that sticks closer than a Brother; not only compared to a Friend, but he is really so: the Believer can bear Testimony of it by Experince. This shows the happy State of the Church, and of all true Christians, Christ is their Friend. Now to take in the sweetness of this Text, 'tis requisite to inquire into the Nature and Property of a true Friend, and true Friendship.

A Friend.

There are four things to be considered, requisite to true Friendship

I. KNowledg, amongst Men, true Friendship cannot be manifested, and maintained without it, &c. 'It is more than common, 'tis peculiar: speculative Knowledge doth not always bespeak Friendship, for true Friendship repuires peculiar Knowledge.

II. Union is also requisite; here can be no true Friendship till the Enmity amongst Men be removed. What Friends were Jonathan and David, they loved one another as their own Soul! Can two walk together except they be agreed? Amos 3.3.

III. Intimacy and true Friendship, causeth frequent Access one to the other; this tends to make People to be of one Heart and one Mind.

IV. Love and Affection, this layeth the surest Foundation for Friendship.

Now to speak to the Nature and Property of a true Friend.

I. A true Friend loves heartily; cold Friendship, is the Daughter of feigned Affection; Love is the abundant overflowing of Desire, which cometh to the Party beloved, swiftly and joyfully, but departs slowly and sorrowfully.

II. A true Friend is very needful: what Man living, though never so prosperous, but sometimes he wants a Friend? David, though a great Man and a good Man, yet his Condition required Friends, and he had them, and prized them, viz. Hushai, and Zabad. The Centurian was a great Man, yet had his Friends, and used them: Luk. 7.6.

III. He that's a Friend indeed, will make his Friends Case his own; This did Job, if afflicted, he's afflicted with him; if prosperous, he rejoiceth. Where Friends are kind in Love, there Sorrow is easily shown.

IV. A true Friend, doth what he can to keep up the Honor and Reputation of his Friend; he speaks for him, and acts for him, where, and when he cannot for himself.

V. He is most desirable; no wise Man will choose to live without Friends, altho he hath plenty of Riches; Man is a sociable Creature, and therefore desires to seek Friendship.

VI. A Friend indeed will give Demonstration of his Love and Friendship. 1. He'll study his Welfare. 2. He'll speak to promote it. 3. He'll act to effect it.

VII. A Friend indeed gives his Friend a room in his Heart; the sight of him is pleasing to the Eye, and the Thoughts of him delightful to the Heart.

VIII. A true Friend is always ready to impart his Secrets to those that are his Friends. This is a great reason why Men do so prize Friendship, that they may freely disclose their Secrets, and their Hearts one to another; 'tis a certain note of Friendship to impart Secrets.

IX. A Friend will not spare Pains nor Cost, nay, will adventure upon great Hazards, to help him whom he loves. Others may promise what they intend not to perform; but a true Friend if able, will surely perform all, or more than he promises.

X. He will not do anything to the Wrong of his Friend, or justly to purchase his Displeasure, because he prizeth the Love of him whom his Affection runs out after.

XI. He loves to be very familiar, and therefore is frequent in sending to, or conversing with him whom he loves; he delights to give his Friends Visits.

XII. A true Friend is inquisitive into, and desireth to know the state of him whom he loves; not barely that he may know it, but knowing of it, if in trouble, that he may redress it.

XIII. A true Friend will not suffer h •• m he loves to lie under Mistakes or Sin, because he knows 'twill 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 'tis according to the desire of the Godly; such Reproofs so given is a great Demonstration of Friendship.

XIV. The Counsel of such a Friend is profitable, and should be acceptable, in Prosperity 'tis safe in; Adversity, 'tis sweet; in Sorrow and Misery 'tis comfortable, it usually mitigates Sorrow and augments Comfort.

XV. It is the Property of a true Friend, to be much troubled and concerned at the Absence of such whom he loves, and nothing more sweet than the meeting of Friends after long Absence; as appears by Joseph and his Brethren at their meeting, when they knew one another.

XVI. 'It is a great Trouble to a true Friend to see his Love and Friendship slighted; yet it will not easily withdraw his Love, but labors to pass by many Offences, and Unkindnesses.

XVII. A true Friend will not suddenly or easily hear any evil Report against his Friend.

XVIII. If he be sensible of any Combinations against him he will speedily disclose it, as Paul 's Friends did, touching the Combination of the Jews.

XIX. A true Friend greatly rejoiceth in the Prosperity of his Friend, and cannot but be troubled at such as would rejoice at his Ruin.

XX. He that is a Friend indeed will be faithful; such an one was Jonathan to David. He will not leave his Friend in Straits, that being a Time that calls for his Help: And if he hath anything committed to his keeping, he will be faithful and careful, he will be true to his Trust, and keep safe that wherewith he is entrusted.

Parallel.

I. CHrist knows his People, not only with a common, but a peculiar Knowledge; yea, and he hath instructed them into the Knowledge of himself, that they might not only know their Friend, but that they might endeavor to keep up, and highly to prize Friendship with him.

II. What a blessed Union is there between Christ and his Peoples? and 'tis of his own procuring; as the Heart of Jonathan was knit to the Heart of David. Even, so and much more is the Heart of the Lord Christ united to his People, — for the Love of Christ doth very much transcend the Love of all other; the People of Christ should also have their Hearts knit to him.

III. Intimate Acquaintance with the Saints, Christ doth really delight in; and Saints should really delight in it also.

IV. There's true Love between Christ and his People, which makes those Acts of Friendship very cordial and desirable.

I. Jesus Christ is a cordial Lover; as he loves so he speaks, and as he speaks, so he loves; Christ's Love is an abounding and abundant Love to his, he loves freely and heartily, and hath given Evidence of it; and though his Love be sometimes eclipsed, yet 'tis not wholly removed: He having loved, loves to the End.

II. Christ is the most necessary Friend, he is of absolute Necessity, 'tis possible, to live comfortable in the World, though a Man hath but few Friends, and to 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 Friend and Acquaintance will not, cannot save from Hell, but if Christ be thy Friend, he will.

III. This is evidently seen in Christ. The Text tells us, He did not only sympathize with them, but saved them ; h •• is said to be touched with the feeling of our Infirmities: 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.

IV. Such and much better Friend is Christ. The Members of Christ's Spouse have been stigmatized by the Enemy, for Heretics, and many other ways; but Christ hath stood up to vindicate their Wrongs and Innocency; he hath spoken for them, where, and when they could not speak for themselves; he had his Gamaliel in the Council.

V. Such a Friend is Christ, most desirable: one that's acquainted with Jesus Christ, esteems his Friendship, So Paul: Who accounted all things but Loss for the Excellency of the Knowledge of Jesus Christ, &c.

VI. Even so Christ hath given full and perfect Evidence of his Love and Friendship: His Thoughts are about them, nay his Words and Works are all for, and in behalf of his Spouse.

VII. So Christ, Isaiah saith, He layeth them in his Bosom; He loves to hear from them, rejoiceth to see them: and indeed a Saint cannot be satisfied short of a room in Christ's Heart: John was said, to lie in Christ's Bosom.

VIII. Even so doth Christ, and 'tis according to Promise and Experience. To lie in the Bosom of Christ deno •• s 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? It is Encouragement to Saints to lay open their Hearts to Christ.

IX. Herein Christ doth also perform the part of a Friend; for he will neither spare Pains nor Cost, and hath adventured upon the greatest Hazards, and all for the Love he bears to his People; nay he has not put them off with bare Promises, but will perform them to the utmost; he usually out does his Promises.

X. Even so Christ doth nothing to injure his, nor justly to provoke them, or purchase their Displeasure; the poor Soul is ready sometimes to think such and such things are against him, as Jacob did in the Case of Joseph and Benjamin. All his actings and out-goings towards his People speaks forth his desire of their Love: hence he greatly praises and commends the Love of his Church; How fair is thy Love my Sister, my Spouse, &c.

XI. So Christ loves to be familiar, and therefore is frequent in conversing with his people, witness his Word. This Familiarity is kept up by frequent Converse and Visits, and Christ's Visits are as Cordials to the Hearts of his People.

XII. So Christ's desire is to know the State of his People, to the end that he may evermore supply them; not but that he perfectly knows their State, but to make them sensible to declare it, as he did to the poor blind Man ; even so he will not suffer his People to lie under Sin, because he knows 'twill turn to their Disadvantage.

XIII. Even so Christ will not suffer his People to lie under Sin, he knows 'twill turn to their Disadvantage; O how is he concerned when they are ensnared! which doth signify his great Trouble, and therefore gives friendly Reproofs and Admonitions in order to reclaim them; and Believers have found his Reproofs to be peculiar Acts of Friendship: I know thy works that thou hast a name to live, and art dead, — I have not found thy Works perfect before God, &c.

XIV. O how profitable is Christ's Comfort! it teacheth them in Prosperity to carry it humbly, in Adversity, to carry it contentedly; in the midst of their Sorrow and Misery it comforts them, this is that which above all things asswageth the Believers Grief: hence it is that Believers so much prize the Counsel of Jesus Christ.

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 Absence unkindly: and afterwards when they come to visit him again with the Acknowledgment of their Miscarriages; O how welcome are they! such a Meeting is on both sides very sweet and pleasant.

XVI. Even so it is with Christ, to see his precious Love slighted. Ingratitude is a Sin which is very offensive, it being a Sin against Truth and Justice. Against Tru •• h, for it is in effect a denying of the Kindness received: Against Justice, which calls for a 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 wicked Men bring against them: Christ will not take Measures by their Information, but by that perfect Knowledge he hath of them, and if they have done amiss, he will reprove them, but gently, for their Profit.

XVIII. Such is the Love and Care of Christ to his People, that if any Combination be against them, he will give them seasonable Information of it, for as much as nothing can escape his Knowledge, he being Omniscient, &c.

XIX. Christ the Believers Friend, doth greatly rejoice in the Prosperity of his People, which is evinced from his Bounty towards them; he leaves them not without Counsel, without a Guide, without Comforts; but is large in distributing all means of Help to them, as may conduce to their prosperous Supply, and he hath a severe Eye upon such as either help on, or rejoice at their Afflictions.

XX. Christ is the Believer's faithful Friend; He hath been abundantly tried, but never failed any that trusted in him. He never left his, but was full of Kindness to them in all their Troubles, not unmindful of those great Concerns, committed to the charge of this their choicest Friend. Having loved his own that were in the World, he loved them unto the end. —Yet nevertheless the Lord stood by me, &c.

A Friend.

I. FRiendship amongst Men is usually occasioned from the Suitableness of the Object: Man with Man is suitable for Association, and this is the great moving Cause of their Friendship; not Man with another Creature, or rarely a King with a Beggar, or a Courtier or Statesman with an illiterate Country-Man, as the Subject of his Blessing, or Object of his Delight.

II. Usually they apprehend something of Desert in the Person on whom they bestow their Friendship: Either it is deserved by the Good they see in him, or may be requited by the Help they may receive from him; for 'tis possible and usual, for a poor Man to be useful to a rich Man, and the weakest to him that is strong.

III. No such Friend hath done so much, but it is known, and may be declared. Christ saith, Greater Love hath no Man than this, that he lays down his Life for his Friend ; wherein their Love is plainly seen, and may be comprehended.

IV. The best natural Man may sometimes forget his Friend, either through a multitude of Business, Incumbrance, or weakness of Memory, during which time he may suffer much.

V. Such a Friend knows no more of his Friend's Condition than is revealed to him, neither is he able to pass right Judgment respecting him, as in Job's case, therefore cannot reach the Heart with Comfort.

VI. Such may be thy Condition, that thy best Friend may not know how to help thee, though willing, such may be the Affairs thou art to manage.

VII. Tho a natural Friend may know what will help thee, yet it may not be in his Power to help thee. The tender Mothers in Judah and Jerusalem, their Bowels moved for the starved and languishing Babes of their own Bodies; and they knew that Food would have succoured them, but 'twas not in their power to procure it.

VIII. These natural Friends may be removed from thee, or thou from them, and so thou mayest be left destitute, and this Friendship come to an end. Many have been clapp'd up in a Dungeon, and sequestrated from their dearest worldly Friends, therefore they are uncertain at best; however, if no Dungeon, yet Death will separate them.

IX. Natural Friends may be made unable to perform their Promises. A real Friend, through an over-heated Zeal, doth sometimes out-bid himself, and is not able to make good his Word; which lays a Man under great Disappointments. I relied on my Friend's Promise, but he hath failed me. Nay, a Friend, when he promises, may at that time be able to make good his Promise, but some strange Providence may suddenly disable him.

Disparity.

I. BUt Christ grounds not his Friendship here, there being in fallen Man no Suitableness of Association; Man being polluted, Angels might be thought much more suitable: But 'tis 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.

II. But Jesus Christ grounds not his Friendship on this Bottom; for fallen Man is altogether undeserving; nothing that was in them could be the Cause of his Friendship, but merely his own good Will and Pleasure, Man being utterly unable to requite his Love and Kindness, or to give anything to him in requital; so that it is undeserved Friendship.

III. But Christ hath done so much for his People, as is not known, nor can be conceived; and all this when they were Enemies. If it be considered what he did for them before Time, what he hath done in Time, and what he hath prepared for them in after-Times, it will appear that there is no such Friend as Christ, who entertains all his with eternal Mansions Glory.

IV. But this Friend will never forget thee, wherever thou art, though never so remote; let thy Condition be what it will, he is ever mindful of thee, and of his Covenant. What God said concerning the Temple that Solomon built, Christ saith the same to his People: Mine Eye and my Heart shall be on them perpetually: Lo I am with you always to the end of the World.

V. But Christ knows our Conditions, and can pass right Judgment concerning us, and can reach our Hearts to comfort and support them. He knows the Ways I take, saith Job. He is a Soul-Friend, he it is that teacheth the way to true Happiness, and adorns the Soul with Grace; that's the Friend to be desired.

VI. But Christ can take right measures of thy Condition, and knows always how to help thee; He is never at a loss how to help his People; He knows how to deliver thee. There are none of thy Affairs too hard for Jesus Christ to manage.

VII. As Christ hath Wisdom, so he hath Power: All Power in Heaven and in Earth is given unto me. What was sinfully said of Simon, This Man has the great Power of God, may be righteously and truly said of Christ. O here's a Friend indeed, that knows in every state how to relieve thee. We may weep and mourn over our dear Friends, that are in Sorrow and Misery, as they did over Lazarus in the Grave, and as the Women did over Dorcas, when they were not able to help: So thy Condition may be such, that thy dearest Friend may say of thy Help, as the Depth and Sea said concerning Wisdom, 'It is not in me. O b •• t 'tis to be found in this Friend Jesus Christ: He hath given sufficient Proof of his Bowels of Pity to his People, and of his Wisdom and Power in their greatest Straits.

VIII. But this Friend of Believers nothing can separate from them, no, not Death itself, for he is immortal. Was not Christ with Paul and Silas in Prison? O how sweet is the presence of a dear Friend in Trouble! Alas! Walls and Guards may keep off other Friends, but nothing can keep or hinder Jesus Christ from coming unto his People.

IX. But Christ is able to make good his Word to the utmost; he never outbids himself. Who was ever laid under any Discouragement or Disappointment, that trusted in Him? In all Changes, in all Providences, Christ is the same. Thou mayest commit great Concerns into the hands of thy supposed Friend, and he may fail thee; nay, into the hand of thy real Friend, and yet be uncertain of Security; Fire may destroy, or Thieves may rob him, so that being empoverished, he cannot make good what he received: But Christ cannot, nay, will not disappoint thee.

Christ the Rose of Sharon.

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. The Lord Jesus elegantly expresseth his own Excellency, by comparing Himself unto a Rose, the Rose of Sharon.

Metaphor.

I. A Rose is the Off-spring and Fruit of a good, though seemingly dry Root.

II. A Rose is a beautiful Flower, very pleasant and delightful to the Eye, of different Colours, red and white, and in some curiously joined and intermix'd together, red and white; shows an excellent Complexion, and makes up a perfect Beauty.

III. A Rose is a fragrant and sweet Flower, it yields a most excellent and odoriferous Scent. This may not hold true of every sort of Roses, but 'tis such an one Christ compares himself unto.

IV. The Rose is a useful Flower, it is full of Virtue.

1. Roses distilled, afford a most sweet cooling Liquor, good against intemperate Heat; it gently qualifies Cholerick Exhalations, refreshes the Spirit when sad, &c. and is good for the Eyes.

2. Being conserved, and otherwise made use of and applied, they are very cordial and medicinal: Their Use in Physic, saith an eminent Writer, words are too few to express.

V. The Rose is called by Naturalists the Queen of Flowers, none being to be compared to it.

VI. The Roses that grew in Sharon, were the best and chiefest of Roses; they were singular in Beauty and Property.

VII. The Rose of Sharon signifies in Greek the Flower of the Field, Sharon being a Place or Plain wherein King David 's Herds and Cattle were fed. Roses that grow in a Field, are not planted by Man, and indeed do lie open to Beasts, to be spoiled, plucked to pieces, or trodden down.

VIII. The Roses of Sharon were free; Persons might have access to them, when they could not to other Flowers, that were in close and secret Gardens.

IX. Roses, 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 Vally.

XI. The Rose yields a very precious Oil, good in divers cases.

Parallel.

I. CHrist, touching his human Nature, is the Off-spring of David, or a Branch out of the Stem and Root of Jesse.

II. Christ is said to be white and ruddy. Some understand thereby his two Natures, by the white his Divinity, by the red his Humanity: The one denotes his natural Purity and Innocency; the other, his bloody Agony and Suffering for our sakes; hence said to be red in his Apparel. No Object so delightful to the Eye, as Jesus Christ is in his Humiliation, crucified for our Sins; in his 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.

III. Jesus Christ yields a most fragrant and lovely Savour. What is so sweet and refreshing to the spiritual Senses of the Soul, as the Merits and saving Graces of Christ? His very Name is as precious Ointment poured forth ; He is the Savour of Life unto Life to them that believe.

IV. The Lord Jesus is excellent for Profit and spiritual Virtue.

1. Being crucified for our sakes, what precious Virtue, what Soul-mollifying Water of Life does he yield us? good against all Cholerick Heats and Exhalations of the Heart and Flesh, making the furious and impatient Man, gentle, meek, and humble; refreshes the Spirit of a Saint, when dejected, and under Temptations; and is exceeding good to open the Eyes of the Understanding.

2. Jesus Christ, laid hold on by Faith, and the Virtue of his Blood applied and kept in the Soul, will prove a Sovereign Cordial at all times. The medicinal Properties of this Rose of Sharon, for the healing the Distempers of the inward Man, words (I may well say) cannot express.

V. Jesus Christ infinitely excels all others, whether Angels or Men; none are to be compared to Him. He is the Head, the Flower, and Glory of Things in Heaven, and of Things on Earth, whether Thrones or Dominions, Principlaities or Powers. He is fairer than the Children of Men, the chiefest among Ten Thousands.

VI. There is nothing eminent and refreshing in any Creature in a natural way, but it is supereminent, 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 Incarnation, in his Humiliation, in his Conquest and Exaltation, &c.

VII. Jesus Christ was not planted by Man, but by the hand of the Father; and when brought forth into the Field of this World, how open did he lie to evil Beasts, such as Herod and the Jews were? how was he plucked to pieces, as it were, and trodden under their Feet? He was laid open to almost all manner of Sorrow and Suffering.

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. He is a Fountain opened. The Good that is in God is no other ways communicated to Mankind, but in and through Him.

IX. The Son of God is the Beauty and Glory of Mankind, by assuming of our Nature into Union with himself. 'It is He who is the Crown of Mortals, sitting in Glory at the right hand of the Majesty in Heaven.

X. Christ is to be found in green Pastures, in his Churches, where his Word is truly preached, and Sacraments are duly administered: He leads me in green Pastures.

XI. Jesus Christ affords a very precious Oil, called the Oil of Gladness, which is of a most Sovereign Virtue. See Oil.

Metaphor.

I. A Rose is only pleasant and grateful to the external Senses.

II. A Rose can be had but in one Season of the Year; you may look for a Rose in the Winter, and find it not.

III. The Rose is a very fading Flower; the Naturalists tell us of some that seem to wither in their budding; all their Beauty and sweet Savour passeth away.

IV. A Rose may be taken, presented, given, and received, by an human Hand.

V. One Person can but have one and the same Rose entirely to himself at one and the same time.

Disparity.

I. JEsus Christ delights and gratifies the spiritual Senses of the Soul.

II. Jesus Christ, this Rose of Sharon, may be had at any time of the Year, in Winter as well as Summer. The Soul meets with him rather in Adversity, than in Prosperity.

III. Jesus Christ is a Rose that never fades, he remains in his full Beauty and Glory throughout all Generations, he never loses his Savour: If he does not smell so sweet to our Senses, 'tis because our spiritual Senses are decayed; the Cause lies in us, not in him: Jesus Christ, the same yesterday, today, and forever.

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. And he is not otherwise received but by Faith, the spiritual hand of the Soul.

V. Jesus Christ, the Rose of Sharon, is of such a Nature, that Thousands may have him entirely to themselves, as if but one only had him, and this at one and the same time.

Christ an Advocate.

ADvocate, in the Greek ( 〈 in non-Latin alphabet 〉 ) is one called or retained to speak or plead for them who have Indictments against them, or otherwise were impleaded in any Court of Judicature, and entreated to favor another in Judgment, and Intercessor.

Advocate.

I. AN Advocate is, or ought to be a wise and learned Person, in a Court of Judicature, because entrusted with weighty Causes.

II. Advocateship is a relative Office, one related to a Judge and Court of Judicature.

III. An Advocate belongs to the Law, which is to be his Rule, in all his Practice.

IV. An Advocate is legally called and appointed to his Place and Office.

V. An Advocate undertakes Causes when they are brought to him.

VI. An Advocate pleads all Causes that he undertakes; for he undertakes them to that very end.

VII. An Advocate undertakes the Weight of a Cause, and knows how far it will prevail if well managed.

VIII. An upright and just Advocate is faithful to his Client, and will not betray his Cause to his Adversary.

IX. An Advocate gives Counsel and Advice, puts into a way and Method, how to improve a Cause when carried.

X. An Advocate is tied up to Customs and Rules of Court, which he always observes, that he might please and not offend.

XI. An Advocate usually speaks Comfort to his Client, especially if the Cause will bear it.

XII. An Advocate can use freedom of Speech, and speaks boldly to the Judge.

XIII. An Advocate knows the fittest time to manage Business, and everything is beautiful in its season.

XIV. An Advocate hath the Judges Ear more than those that are but standers-by, that may be somewhat concerned in a cause; but the Judge listens to him, because he expects him to speak to the purpose, who hath Authority so to do.

XV. An Advocate gives free access, and is ready to be spoken with by all Persons that have any Business with him.

XVI. An Advocate undertakes high and desperate Causes, he refuseth not to speak for Men greatly obnoxious to the Law, he sticks not sometimes to plead the Cause of Traitours, where the Law admits of a legal Plea, though in very great danger of their Lives, by reason of the grievous Crimes wherewith they stand charged against their Prince.

XVII. An Advocate is much honored by the Judge in all his Replies, sometimes gives him the title of Brother.

XVIII. An Advocate knows much of the Judges mind, being skilled in all the Rules that he judgeth by, and is well acquainted with his Nature and Disposition.

XIX. An able, eminent and learned Advocate, fears not being overmatch'd when he knoweth he hath Law and Reason on his side.

XX. A good and worthy Advocate is of so noble and generous a Disposition, that he will plead the Cause of the Poor out of Pity, rather than they should miscarry.

XXI. An able Advocate doth, and that not seldom, carry Causes that are very doubtful to others.

XXII. An Advocate is careful to keep up the Honor of the Judge and Laws, because the Contempt thereof proves of ill Consequence.

XXIII. A good Advocate is always very diligent, and mindful of his Client's Concerns.

XXIV. A good and able Advocate is very successful, in carrying on many Causes.

XXV. A good Advocate is concerned when a Cause is lost through the Clients fault, because he would not make use of an Advocate.

XXVI. A good and wise Advocate 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, and have stayed too long, they are past remedy.

XXVII. A wise and honorable Advocate lieth fair for Preferment, viz. In some space of Time to be a Judge himself, when his Work and Business of Advocateship ceaseth.

Parallel.

I. CHrist is a wise and learned Person, In whom are all the Treasures of Wisdom and Knowledge; The Lord God having given him the Tongue of the Learned, &c.

II. The Lord Jesus is related to God, and the high Court of Heaven, the Man that is God's Fellow; The Man of his Right-hand, made strong for himself.

III. Jesus Christ was born and constituted under the Law, and made it his Rule in all Cases, would not vary in the least from what God had required or enjoined therein.

IV. Jesus Christ took not this Place and Office upon himself, but was called and appointed to it by God, as Aaron was to the Priesthood.

V. Christ doth undertake Causes for any, if they come to him: If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous; Who is the Propitiation for our Sins, and not for ours only, but for the Sins of the whole World.

VI. The Lord Jesus pleads all Causes that he undertakes, did it when here on Earth, Holy Father, keep through thine own name, those whom thou hast given me, &c. Thine they were, &c. they have kept thy Word. Father forgive them, they know not what they do: Luk. 23.34.

VII. Christ knows the Weight of every ones Cause, and knows how far it will go if well managed; He knows who will carry the Cause, and who will lose it: he that relies upon him alone by a lively Faith, in a way of Holiness and new Obedience, is certain of the Cause, when all others are like to miscarry: He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned: Mark 16.16.

VIII. Jesus Christ being Justice itself; will be faithful in all Causes wherein he is entrusted; he is not only called Jesus Christ the Righteous ; but he did as a due Proof thereof, refuse the tender or offer of the whole World, for the sake of Sinners, rather than he would betray his Trust, or yield up the Cause of Men's Souls into the hand of their cruel Adversary the Devil.

IX. Jesus Christ the wonderful Counselor, he sets his People in a hopeful way and Method to improve a Cause, when carried against an Adversary: Go thy way and sin no more, lest a worse thing come unto thee, &c.

X. Christ did nothing of himself, but what he received from the Father; he is a strict Observer of all Rules of Righteousness, so as to lead at all times in the Ways thereof, and in the midst of the Paths of Judgment ; 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. Jesus Christ out-does all Advocates under Heaven in all things, for he speaks so as never Man spake like him ; He bids them ask what they will, and he will do it for them: Ask and it shall be done, that your Joy may be full.

XII. Christ most fully answers to this, where he saith, Father, I will that those whom thou hast given me, be with me, where I am, that they may behold my Glory, &c.

XIII. The Lord Jesus knows the fittest times to manage Business, on the behalf of Souls, there is an acceptable time for him to be heard and to do his Work; when Satan tempts, when he desires to sift, when he accuses to God, as in the Case of Job, when Provocation is given and the Enemy lays Siege against the Soul; then is a fit time for our Advocate to work; this Christ is well acquainted with, Simon, Simon, Satan hath desired to have thee, that he may sift thee as Wheat: but I have prayed for thee, that thy Faith fail not, &c.

XIV. Christ hath the Ear of the Heavenly Judge, because he always speaks to the very life of the Cause. He was heard in all things, and at all times: I know that thou hearest me always: He only is authorized to plead for poor Sinners.

XV. Jesus Christ invites all that are weary and heavy laden, to come to him for Rest, with a Promise of free access, Whosoever comes to me, I will in no wise cast out: Joh. 6.36.

XVI. The Lord Jesus, this wise and able Advocate hath undertaken desperate Causes, such as Mary Magdalene a great Offender, Peter a great Backslider, Paul a great Blasphemer and Persecutor. The Gentiles that were Thieves and Idolaters, by the Fall: desperate was the Cause of all he undertook: I Pray not for these alone, but for all that shall believe on me through their Words: He makes Intercession for the Trangressors.

XVII. Christ is very much honored by God, he calls him his Fellow, and will have all Men honor the Son, even as they honor the Father.

XVIII. Jesus Christ knows much of the mind of God, being skilled in all the Laws, Natural, Moral, and Evangelical, well understands his Nature and Disposition, being always by him, and as one brought up with him, being daily his delight, &c. so near and familiar that he lay in his Bosom.

XIX. Jesus Christ had unspeakable Confidence, in so much that he feared not to appear amongst great and learned Doctors in the Temple, hearing them and asking them Questions, to the Astonishment and Amazement of all them that heard him; He appeared too mighty and learned for all the Pharisees, Sadducees, and Priests of the Jews.

XX. The Lord Jesus stands not on Fees, or Gratuities, for indeed none are able to give unto him a Reward for his Work, but he acts on the same terms that God gives Wine and Milk, and that is, without Money, and without Price. Whosoever will, may come, and take his Counsel and Advice, Water of Life freely: He hath filled the Poor with good things, but the Rich he hath sent empty away ; Their Cause falling to the ground.

XXI. Christ did frequently, when on Earth, and since his Departure into Heaven, carry Causes doubtful to others: He carried the Cause in a great Trial against Satan, who made strong Attempts against him, after he had fasted forty days. And when none was found worthy to open the Books, and unloose the Sea's, and look thereon, at which John wept, The Lion of the Tribe of Judah prevailed. In due time Christ died for the Ungodly, he hath delivered us from the Curse of the Law, being made a Curse for us.

XXII. Jesus Christ is watchful to keep up the honor of God and his Laws, because the Contempt thereof would prove of ill Consequence; I honor my Father, I have glorified thee on Earth; Not one jot of the Law shall fail; think not that I came 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.

XXIII. Christ is very diligent, never guilty of any Neglects in acting for his People; he went about doing Good, pleaded often, pleaded strongly, with Crying and Tears, used mighty and prevailing Arguments with God, on the behalf of his Flock on Earth; pleads for great things for them, for the holy Spirit, for divine 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.

XXIV. Jesus Christ is successful, he hath carried many, yea multitudes of Causes for his People; nay, indeed it may be said, when did he miscarry? what Cause was lost when the Sinner did sincerely and in good earnest engage him? he carried the Cause for poor Peter, to the preventing his utter Destruction; he prevailed for the Protection of God to the twelve Apostles, that continued with him; He pervailed for the sending the Comforter, when he went away; he carried Paul and the suffering Saints away Conquerors; hath made us more than Conquerors: He manages effectually all the Affairs of his Elect throughout all the Earth.

XXV. Jesus Christ is greatly grieved, to see Men miscarry in the great Cause of their Souls through their own neglect, because they did not, they would not come to him, retain him, make use of him; He drew near the City, He beheld it, and wept over it. O Jerusalem, that thou hadst known, even thou in this thy day, the things that belong to thy Peace! But now they are hid from thine Eyes ; their Cause was irrecoverably lost, because they would not come unto him.

XXVI. Jesus Christ will not take the names of some into his Lips, he leaves them wholly to themselves, to stand or fall; saith of them, as once it was said of Ephraim, Let him alone ; such are the hardened Hypocrites and Reprobates, horrible Apostates, the Blasphemers of the holy Ghost, of these it may truly be said, as in Eccles. 4.10. 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. 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 Advocateship: I pray not for the World, &c, Joh. 17.9.

XXVI. The Lord Jesus is the wisest and honorablest Advocate that ever was, and therefore is the undoubted Heir to Preferment; yea, to the greatest of Preferments, He being appointed the Judge of all the World, by a former and unalterable Decree: Him hath God ordained to be the Judge of the quick and dead; God judgeth no Man, but hath committed all Judgment unto the Son; He hath appointed a day, in which he will judge the World in Righteousness, by that Man whom he hath ordained, &c.

Advocate.

I. AN Advocate here below, is concerned but for a few Clients, cannot serve many, much less all that need an Advocate to plead their Cause for them.

II. An Advocate here below, is but of short standing, comes in an hour and goes out in an hour, the Eldest are but of yesterday and of small Experience.

III. An Advocate here below leaves his Clients doubtful, because they know not how a Cause will go before Trial.

IV. Some Advocates here below do more often miss than carry Causes, and many of them lose more Causes than they gain.

V. An Advocate may carry a Cause here below, and there may lie an Appeal against it in some of the superior Courts, as the Court of Chancery, &c. The Cause may be carried for a Person in one Court, and lost in another.

VI. An Advocate in these lower Courts, though he be an able Man, yet he may be over-matched and out-done by others; it being a Rule in most Cases, Not one so good, but he may find his Equal, &c.

Disparity.

I. JEsus Christ is an Advocate for his whole Church, all may come and make use of him; I pray not for these alone, but for all them that shall believe on me through their Word: Whosoever comes, 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 the Place of an Advocate from the Fall; nothing can surpass his Cognizance, he stood before the Antient of days, in the days of Noah, Daniel, Job, &c.

III. But Jesus Christ knowing all things relating to the Judgment-day, gives assurance to his Saints, before Trial, it shall go well with them: He that seeth the Son and believeth in him (hath the Cause) hath eternal Life, and shall never come into Condemnation.

IV. But Christ, this high and holy, this great and good, this wise and just, this true and righteous Advocate, carries every Cause he undertakes. He will not undertake any Cause, to plead effectually, but the Believer's: He will not speak a word for the Sons of Belial, that will not submit to his Laws: I pray not for the World, but for those thou hast given me. For those that willingly submit to his Laws, he is successful to a Wonder; whatever he desires is done for them, his Prayers being always heard.

V. But the Lord Jesus, the Churches Advocate, makes sure Work; when He carrieth a Cause, it's done in the highest Court itself, from whence there is no Appeal. Every Cause that Christ carrieth, is, like the Laws of the Medes and Persians, unalterable, and like the Covenant, ordered in all things, and sure; it is as the good Part Mary chose, that shall never be taken from her; neither Men nor Devils shall be able, by Fraud nor Force, to take it away from them. 'It is God that justifieth, who is he that condemneth? 'It is Christ that died, yea, rather that is risen again, who also maketh Intercession for us.

VI. Christ hath no Match or Equal, but he very much transcends all his Opposites. Beelzebub hath had a great Name, but he is nothing to Jesus; Christ makes him fly before him, and fall like Lightning. He hath an awful Majesty in his words, that if he doth but say, Get thee behind me, Satan, The Lord rebuke thee ; Satan shrinks off shamefully: He dares not, cannot stand before this powerful Advocate.

Christ an Apostle.

AN Apostle signifies in the Greek one sent ; and it hath something peculiar to it, to distinguish the Office from other Offices, appertaining to the Gospel, and the Church: for though John the Baptist was one sent, with many others, yet were they not called Apostles, but dignified by some other Names, Titles, or Epithets; as Fore-runner, Disciple, and Servant of the Church, &c. Now inasmuch as one Rank and Order of Men have this Title given them, and by it are distinguished from others concerned in Divine Service, we may suppose it to signify their Commission and Qualification for their designed Work; which Commission, Qualification, and designed Work, seems to be comprehensive of these three things, viz. 1. Immediatly sent; 2. Marvellously inspired; 3. The Master-Builders of the Gospel-Foundation for the Christian Religion. That all these are declared and set forth concerning Jesus Christ, is evident. Therefore in that Christ is here called an Apostle, it must or may signify, that He was sent after a higher and more extraordinary manner than common Messengers.

An Apostle.

I. AN Apostle was immediately sent by Christ.

II. The Apostles, In pursuit of their Commission, went up and down preaching the Gospel, &c.

III▪ The Apostles had Christ always with them in their Work, in an extraordinary manner.

IV. An Apostle was to bear witness to the Truth, and to Christ's Name.

V. The Apostles were to open Mysteries that had been kept hid.

VI. The Apostles were endued with Divine Power to do Wonders and mighty Works.

VII. The Apostles were to take care of the Church whilst they lived, and after their Decease Paul had the Care of all the Churches upon him: He sent for the Elders, and gave them charge, &c. St. Peter took care, that after his Decease the Churches might be secured from Danger.

VIII. The Apostles had a Dispensation committed to them, from which they were not to depart. A Dispensation of the Gospel is committed to me. Woe is me, if I preach not the Gospel. 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 expectation of a Crown of endless Glory: Henceforth is laid up for me a Crown of Righteousness, &c.

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 Gospel, doing Good, and healing all that were oppressed.

III. Christ Jesus was not alone, but the Father was with him. God was with him in an extraordinary manner, beyond what he ever was with any Mortal.

IV. Christ, as the great and chief Apostle, bore witness to the Truth: For this cause came I into the World, & ••

V. The Lord Jesus came, as the chief Apostle, to open Mysteries that had been kept hid.

VI. Christ Jesus had not the Spirit by measure, but was filled with the Spirit to do and speak mighty things.

VII. Christ more especially took care of his Church before he left them. He forewarned them of Evils to come, he cautioned them against Fears and Apostacies, and committed them to the Care of his Father: Keep through thy Name those that thou hast given me.

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? I must work the Works of God. Tell that Fox, I do Miracles this day, tomorrow, and the third day I shall be perfected. He had Power also to ordain other Officers and Ministers.

IX. Christ suffered great Contradiction of Sinners against Himself, 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 commend my Spirit. He for the Joy that was set before him, endured the Cross, despised the Shame, and is sat down at the right hand of God.

An Apostle.

I. THe Apostles were but mere Men, whose Original was from the Dust.

II. The Apostles had but small measure of the Spirit, and were not without Sin and Infirmities.

III. The Apostles were but Fellow-Servants, and not Lord's over God's Heritage; not like some we have had since their Time.

IV. The Apostles did but show and direct to a Savior, to Salvation, and eternal Life; they were not able to save, nor could they give Salvation to any: Was Paul crucified for you? &c.

Disparity.

I. CHrist was Immanuel, the eternal Son of God, God, v •• ry God, of God, Lord of all, whose Descent was from Heaven: I came down from Heaven. The second Man was the Lord from Heaven.

II. Christ had the Fulness of the Divine Spirit dwelt in him, and rested upon him. God gave not the Spirit to him by measure. Through the eternal Spirit he offered himself to God without spot. The Prince of this World came, and found nothing in him. He was holy, harmless, and undefiled, separate from Sinners.

III. But Christ is Master, Head, Lord, Ruler, and Governor, a complete Prince and King, as well as Priest, and Prophet, and Apostle. He is Lord of all, over all, God blessed for evermore. Which made Mary say, They have taken away my Lord ; and Thomas say, My Lord, and my God.

IV. But Christ did more than show and direct to a Savior: He was that Savior himself, and the Author of eternal Salvation to all them that obey him. He had Help laid upon him, being mighty to save; was born a Savior: To you is born in the City of David a Savior, which is Christ the Lord. And that great Salvation is not to be neglected without eminent Danger: How shall we escape that neglect so great Salvation?

Christ the Bread of Life.

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 whatsoever Bread properly so called, is to Men, considered as Men; that Jesus Christ is unto Believers, and all true Christians, according to the Gospel.

Metaphor.

I. BRead is prepared and made fit for Food.

II. Bread is a Substance well suited for the Subject to which it is appointed.

III. Bread is good in itself, and of its own nature.

IV. Bread is not inherent in us, but a distinct thing from us, and a Gift from another.

V. Bread is ordained to an high and most excellent End, even to preserve the whole Race of Mankind.

VI. Bread, though it be prepared, be suited, be good, given and ordained to an high, a very high and excellent End, yet it must be taken and used according to the Intent of the Giver, and proportionable to the end of it, otherwise we shall starve in the midst of Plenty.

VII. Bread is pleasant to the taste of all, but especially to the needy: The full Soul loathes the Honey Comb, but to the hungry every bitter thing is sweet.

VIII. Bread renews Strength and preserves Persons Lives: not only David and the Samaritans found it so, but it is the common Experience of all Mankind, without it Faintness immediately succeeds, and soon after Life expires.

IX. Bread as it renews Strength and preserves Life, so it fits for Work and Business, no Man can work much, or continue long in Business without it.

X. Bread is of universal necessity and benefit, the Rich want it as well as the Poor, the Landlord as well as the Tenant; the King as well as his Subject: Children in their Non-age, young Men in their full Strength, and the old Man that is going out of the World, they all need it, and have Benefit by it.

XI. Bread is the best of all earthly Blessings; Beauty, Ornament, Wealth, Treasures, are below it; and inferior to it, and not to be valued with it: A Man will pawn his Cloaths, dispose of his Treasure, mortgage his Land rather than want Bread.

XII. Bread hath a hidden Virtue in it, which cannot be known, but by Taste or Experience. A Man may see and hear much, but this is nothing, 'tis Taste, Relish and Experience that discovers the Virtue of it; and a small Morsel tasted, is better than the great King of Babylon 's Feasts that were seen, and not partaken of.

XIII. Bread is a free Portion, and common to all that will work for it, it belongs to the Poor as well as the Rich, none excepted from it; but on a Forfeiture he that will not work, neither let him eat.

XIV. Bread is absolutely necessary to common Happiness; a Man cannot enjoy himself, his Relations without it; if he hath glorious Apparel, sumptuous and fair buildings, gallant Gardens, large Fields, and Pasture, if it were possible to have the Wisdom, Wealth, and Glory of Solomon, and want Bread, he could take no Comfort in it; the fretting and hungry Humour would haunt him, and like the Worm, and devouring Caterpillars of Egypt, eat up and devour all his Comforts.

XV. Bread, in a sense of the want of it, will occasion violent Motions, according to the old Proverb: Hunger will break stone Walls, &c.

XVI. Bread as it comprehends the greatest of Blessings when promised, so the greatest of Judgments when denied; Bread shall be given, and thy Waters shall be sure.

Parallel.

I. THe Lord Jesus was prepared by God the Father, to be a meet and fit Savior, and Food for our Souls; A Body hast thou prepared me.

II. Jesus Christ is well suited to the Soul or Subject that is to receive him, all Qualifications which are really useful to support and refresh the Soul are in him; viz. Mercy, Kindness, Goodness, Gentleness, Pity and Sympathy; He administers to the Poor, feeds, fills, satisfies, &c. Of his Fulness we receive, and Grace for Grace.

III. Christ is good in himself, and in his own nature, and he cannot but be so, because there is no evil quality can mix, incorporate or convey the least Tincture into him; altho he seems to refuse the Attribute of absolute Good: Why callest thou me good? &c. Yet was he really and completely good in his whole Nature and Quality, being God, &c.

IV. Jesus is not inherent in us, (as some imagine) but is a distinct Person, or Substance without us, the Gift of God to us, He came to his own, but his own received him not. But to as many as received him, to them gave he Power to become the Sons of God, &c.

V. Christ was ordained of God to a very high and excellent end, even to uphold the whole Race of Mankind; this Lamb was fore-ordained, That through him Sinners might be saved; Thou shalt be my Salvation to the ends of the Earth.

VI. In like manner, though Jesus Christ the blessed Savior be prepared and suited, be good, and given, be ordained and appointed to a very 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 hidden shall not taste of my Supper. The Prodigal had starved, had he not come to his Father's House for Bread.

VII. In like manner Jesus Christ is pleasant and sweet to a hungry Soul that is sensible of the want and need of him; Unto those who believe he is precious, &c.

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.

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: Without me ye can do nothing.

X. The Lord Jesus 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 : All have some Benefit by him; He is the Savior of all Men, but especially of them that believe.

XI. Jesus Christ is the best of Blessings, beyond compare; The Chiefest among ten thousand ; He is that Bread that addeth Strength to the Faculties, creates a healthful Appetite in every right Receiver; yea, Beauty, Ornament, 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, 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 Honors of Egypt, for Jesus Christ. David cries, Whom have I in Heaven but thee? &c. The Primitive Saints parted with their Substance, their Cloaths, their Peace; yea, their Lives, and all, for Christ's sake: We have left all and followed thee, &c. I account not my Life dear unto myself,