A Key to Open Scripture Metaphors

Inferences.

I. FRom hence we may infer what great Danger Christ's Enemies are in, and the certainty of their being spoiled if they stand it out against him. The Enemies of the Lord shall be broken to pieces. 1 Sam. 2.10. the Lamb shall overcome them. Rev. 17.14.

II. That 'tis best for all Christ's Followers to keep close to their Leader, not to forsake their own Captain; they can never choose one like him: with him there is safety, and certainty of Victory. Let us say to him, as Peter did, Whither shall we go? (Thou art on the strongest side) for thou hast the words of Eternal Life.

III. That it is the Interest of all his Enemies, to submit to him whilst Terms of Peace are offered to them, there is no standing out against him. Can thy Heart endure? can thy Hands be strong in the day that he (the Lyon of the Tribe of Judah ) shall deal with thee? Many, even of the Mighty, have fallen under him, the Dragon and his Angels could not stand before him. How much less than Man, that is a Worm; and the Son of Man, which is a Worm? Job 25.6. See Metaphors, Consuming Fire, Embassador, and Man of War.

Christ a Refiner.

THIS Similitude is taken from Refiners, who in Crucibles melt their Metal, and separate the drossy parts from that which is pure: So Christ by a Divine Heat and Warmth refines and purifies the Graces he bestows on Believers, consuming the wicked and vicious parts, which are elsewhere called Dross. This Refining is called the fiery Trial, 1 Cor. 3.13, &c. upon which place Chemnitz says this fiery Trial is exercised either by outward Troubles, or by Temptations of Conscience, or by a more clear Manifestation of Truth by the Word, which leads Men from the darkness of Error and Ignorance to the Light, which purges out those Dregs that agree not with the pure Graces of the Spirit.

Simile.

I. A Refiner is one that tries and refines Metals, whether Silver or Gold, &c.

II. The Gold, or Silver, before a Refiner's Fire refines, it as 'tis taken out of the Earth, is full of drossy matter.

III. A Refiner to purge and purify Gold, that so he may make it very pure, hath his Furnace, and uses Fire.

IV. A Refiner knows before Gold is tried and refined in the Fire it is not for his use, 'tis not pliable.

V. A Refiner, melts the Gold, and makes it very soft, and thereby makes it fit for his purpase.

VI. A Refiner to hasten, and the better to accomplish his Work, makes the Fire more hot, or adds to the heat thereof.

VII. A Refiner separates the dross from the Gold, and makes it much more fine and pure than it was before, and thereby makes it very valuable. A little refined Gold is much set by, and prized above that which is course and drossy.

VIII. A Refiner refines Gold once and again several times, if he designs to make it very pure. We read of Silver, Seven times refined in a Furnace of Earth. Psal. 12.6.

IX. A Refiner finds it necessary to add or put something of another nature into Gold, an allowed proportion of Allay, whereby he opens and refines it the sooner; and indeed if something of that nature be not done, Refiners would tell you Gold would be long before (if ever so well) refined, and fitted for the Hammer.

X. A Refiner doth not put his Gold into the Furnace to waste or spoil it, but contrariwise that there it might be purified, not to receive loss thereby, he would not lose a grain of it.

XI. A Refiner lets his Gold remain no longer in the Fire than till the dross be consumed, and 'tis made pure and fit for his purpose.

XII. A Refiner in refining his Gold, wasteth his Fuel.

XIII. A Refiner resolves by putting his Gold into the Fire to destroy all the Dross; and indeed there is nothing besides the pure Gold that can endure and abide the Fire; all Filth and drossy Matter, flies away like Smoke.

XIV. A Refiner finds by Experience, that pure Gold receives no detriment by the Fire; though it grow less in quantity, and so that way may seem to waste, yet 'tis much better in Nature or Quality.

XV. When a Refiner hath purged and refined Gold, 'tis formed into choice and rare Vessels, and other things fit for Use and Ornament.

Parallel.

I. JESUS CHRIST tries and refines his People, who are compared to Gold; and he not only tries them, but also their Graces.

II. The Hearts of God's People before Christ the Spiritual Refiner, refines and purges them, are full of Corruption, Sin, and Filthiness. Naturally Men and Women are very foul and drossy.

III. Jesus Christ, that he may purge and purify his People, puts them into a Furnace of Affliction. As the Fining-Pot for Silver, and the Furnace for Gold, so the Lord tries the Heart. I will refine thee, &c. I have chosen thee in the Furnace of Affliction.

IV. Jesus Christ finds that until the Hearts of his People be purified and refined by Him (which he doth several ways) they are not yielding and pliable in his Hand, they will not subject to his Will, nor be fit for his use.

V. Jesus Christ melts and softens his People by Affliction, and by the Spirit. Thus saith the Lord of Hosts, Behold, I will melt them, and try them; for what should I do else for the Daughter of my People? As much as if he should say, What way else can I use to bring them to be pliable, that I may fit them for my purpose? God (saith Job) maketh my Heart soft.

VI. Jesus Christ, if he sees that a small Fire, and easy Afflictions will not refine and purify the Soul of a Believer, adds greater Afflictions, puts them into a very hot Fire, great Trials, according to his own Wisdom, and good pleasure of his Will. If need be, you are in heaviness, through manifold Temptations: That the trial of your Faith, being much more precious than Gold, &c. Think it not strange concerning the fiery Trial, which is to try you, as if some strange thing happened unto you.

VII. Jesus Christ by refining his People, separates their Dross from them, separates Pride, Passion, Luke-warmness, Worldly-mindedness, &c. and thereby makes Them and their Graces exceeding valuable. Tried Faith, tried Patience, tried Love is highly esteemed; 'tis far beyond tried Gold. This is the fruit of all, the taking away of your Sin. I will make a Man more precious than Gold, even a Man above the Golden Wedg of Ophir. And Christ by refining, and putting the whole Church into the Furnace, separates the Gold, the sincere Christians from drossy Hypocrites.

VIII. Christ to refine and thoroughly purge and purify his Church, and the Hearts of Believers, puts them into one Fire, one Affliction, and then into another; hence God speaks of purifying his People seven times : for if you will not for these things obey me, I will punish you seven times more according to your Sins. God hath many Fires.

IX. Christ adds something of another nature, other Metal (as I may say) into his Gold, ( viz. his Church and People that are in the Furnace) there is the additament of his Word and Spirit: Did not he add these to his People, to refine and purify them, they would be long in the Fire before their Dross would be washed and consumed away; nay, without the Word and Spirit, Afflictions could never accomplish nor perfect the Work, and make them fit for his use.

X. Jesus Christ doth not put his Church (or any one believing Soul) into the Furnace, to destroy, or any ways to hurt them, but purely out of a gracious Design to make them more pure and serviceable unto him. Fathers for a few days chasten us after their pleasure; but he for our profit, that we might be partakers of his Holiness. After he hath tried me, I shall come forth as Gold. He takes much care that nothing be lost, none of them receive detriment thereby.

XI. Christ will not suffer his People to remain in the Furnace, or under Afflictions, any longer than he sees need of it, no longer than till all their dross and filth be purged away. 'It is but in measure, he knows when it is enough, and then he soon abates the Fire.

XII. Christ ofttimes in refining of his Church, wasteth the Wicked, who are his Fuel, by which he many times purges them. In a secret way they hereby come many times to be bruised and smitten, the Fire of God's Wrath seizes upon them (as in the case of Pharaoh ) whilst they are persecuting his People.

XIII. Christ Jesus by putting his Children into the Furnace of Affliction, resolves to burn up, waste, and destroy all Hypocrites and drossy Professors: in a day of fiery Trial, they pass away like Smoke, But the Wicked shall perish even like Smoke, they shall consume as the Smoke vanisheth, so shalt thou drive them away.

XIV. The Lord Jesus knows that sincere Souls, or faithful Christians, will abide the day of his coming, when he sits as a Refiner, viz. in a day of Distress and Tribulation; and though the Church thereby is made less in bulk or quantity, the formal and drossy part being many times more than the other; yet in quality, the Church thereby will shine forth more gloriously, and consequently more acceptable unto God.

XV. Jesus Christ when he hath thoroughly refined and purged his Saints, they are made choice and golden Vessels, the delight of Christ, and for the use and ornament of the Church. In a great House there are not only Vessels of Gold and Silver, &c. 2 Tim. 2.20. The precious Sons of Zion comparable to fine Gold, how are they esteemed as Earthen Pitchers! &c. Lam. 4.2. See Vessels.

METAPHOR.

I. A Refiner refines but a little Gold at a time; comparatively his Furnace is of small Dimension.

II. When a Refiner hath put Gold into a Crucible, to be melted in order to make it pliable, and fit to be wrought, adds a quantity or allowable proportion of Allay, which is of less value, as Silver, or Copper.

Disparity.

I. CHrist many times in one Furnace of Affliction, refines almost all the Gold, or godly Ones in a whole Kingdom, as he dealt with the whole House of Israel.

II. Christ when he puts his Saints into his Furnace, to make them maleable, and fit to be wrought by the Hammer of the Word, into the Image of God; he puts in a measure of the Holy Spirit, which is of more worth and value than the Gold itself, ( viz. the Saints) for indeed so hard is the Heart, notwithstanding the Fire of that Affliction, that there is no work can be made of it without the Spirit.

Christ compared to an Eagle.

SOme say, that the word 〈 in non-Latin alphabet 〉 , Aquila, an Eagle, is derived of 〈 in non-Latin alphabet 〉 , to be carried violently: Others from an intensive 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , which signifies a Year, because it is lively, from whence came the Proverb, Vivacior Aquilâ, livelier than an Eagle. Others say, That the Latin, Aquila, is derived ab aquilo color, from its dun color. For its swiftness, and seldom returning, Job says, chap. 9.26. My days pass away as the Eagle, &c. that is, swiftly, and never to return. Because of its velocity and forcible flight, it denotes the quick invasion of an Enemy. Jer. 48.40. & 49.22. Hos. 8.1. Micah 1.16. which describes the greatness of the Calamity.

Exod. 19.4. I have born you on Eagles Wings ; that is, the Lord hath lovingly supported and cherished you, as Eagles do their young, who bear them safe over craggy and dangerous places. See Jer. 4.13. Lam. 4.19. It's said, Psal. 103.5. Thy youth is renewed like the Eagles ; that is, he hath strengthened thee so, as to go through all Difficulties, &c. Galatinus saith, that the Messiah is called an Eagle, Prov. 30.19, &c.

But in the Texts alleged, viz. Deut. 32.12. Exod. 19.4, &c. the Lord is compared to an Eagle, with respect to the Protection and Safety of his People, the Swiftness of his Deliverances, and his tender Care and Affection to them.

The great Eagle (Annotators tell us) signifieth the Lord Jesus: and it seems to be an Allusion to that Flight of the Church from Egypt to Canaan, which she undertook not by her own Counsel, but by the Lord's Command; and performed not by her own Strength, but by the Lord's. As the Church of Israel fled from the Dragon, Pharaoh, as he is called, Ezek. 29.3. So the Christian Church fled from the Serpent or Dragon here, with two Wings of a great Eagle.

Now though I deny not, but these Scriptures refer to God the Father; yet may they as safely, and in the Judgment of some, more properly refer to the Lord Jesus Christ. Stephen, speaking of Christ, saith, This was he that was with the Fathers in the Wilderness, which spake to them in Mount Sinai, &c.

Simile.

I. THe Eagle is a Royal Bird, the Princess or Queen of all the Birds of the Air.

II. The Eagle is a very strong Fowl; Naturalists speak much of the Eagle in this respect: Eagles carry the Prize, saith Pliny, both for Honor and Strength.

III. The Eagle mounts up exceeding high, out of the reach, or sight of Men.

IV. The Eagle hath a very piercing Eye: when she is on high, can see down to the Earth, nay, behold the small Fish in the Sea.

V. The Eagle is a mighty swift Creature: My Days are swifter than an Eagle. She is swift in pursuit of her Prey.

VI. The Eagle, Historians tell us, fights with Dragons and Serpents, and overcomes them.

VII. The Eagle hath strong▪ and long Wings, which she easily spreads forth for the succor and help of her young.

VIII. The Eagle bears and carries her young upon her Wings, she spreads abroad her Wings, takes them, beareth them upon her Wings.

IX. The Eagle hides her Young in high and mighty Rocks, where her Nest is, even in the same ragged place of inaccessible Rocks.

X. The Eagles Voice (Naturalists tell us) is so terrible, that when he is angry, he makes all living Creatures to be afraid. Dracones, audito etangore Aquilarum, fugerunt in speluncas: The Dragons, when they hear the angry Voice of the Eagles, fly into the Dens to hide themselves.

XI. The Eagles way in the Air cannot be known.

XII. Historians say, the Eagle can look on the Sun in its brightest Splendor without being dazzled. She tries her young Ones the same way, to see whether they be her true Off-spring; for if they cannot behold the Sun but wink, or their Eyes water, they turn them out of their Nest, and disown them, as Degenerates or Bastards.

XIII. The Eagle trains up her Young to be like herself, and to mount up as she mounts.

XIV. The Eagle is very careful and tender of her Young.

XV. Naturalists tell us, the Eagle gives her Young Ones of her own Blood, when she cannot get other Blood for them to drink.

XVI. The Eagle is very long-lived. The Greeks express her by a word signifying Longevity. And some give the Reason, not only from the excellent Temperament of her Body, but because she lives in such a pure Air, free from all evil Vapours, and noisome Smells.

Parallel.

I. JEsus Christ is the Prince of the Kings of the Earth, King of Kings, and Lord of Lord's. As the Eagle among Birds, so Christ, both amongst Men and Angels, hath the preeminence.

II. The Lord Jesus Christ is called the Mighty God: I have laid help on one that is mighty. For Strength he is compared to a Lion. What is all human and natural Power, to the Strength and Power of Jesus Christ!

III. The Lord Jesus, after his Resurrection, mounted up exceeding high, into the highest Heavens, far out of the sight of Man's natural Eye, where he cannot be reached by wicked Men or Devils.

IV. Jesus Christ hath a wonderful piercing Eye, seeth not only from the highest Clouds, (whither the Eagle mounts) but from the highest Heaven; can look into the Secrets of every Man's Heart, even into the Hell of wicked Men's diabolical Counsels, and can thoroughly see their bloody Purposes and Contrivances; altho they dig never so deep, yet they cannot hide themselves from his Omniscience, for he sees what they are doing.

V. The Lord Jesus is swift when he comes to fight against the Enemies of his Church, he is swift in the executing of his Judgments, swift to deliver and help his People. See Metaph. Sun, Hart, &c.

VI. Jesus Christ, the spiritual Eagle, fought with that great red Dragon the Devil, and hath bruised the head of the Dragon.

VII. The Lord Jesus hath strong Love, enlarged and great Affections, which like two long Wings he stretcheth out easily in the way of his gracious Providences, for the help and succor of his People; He shall arise with healing under his Wings.

VIII. The Lord Jesus beareth and carrieth his faithful Children upon the Wings of his Power and Sovereign Grace; thus he bare and carried Israel of old, I have borne you upon Eagles Wings. Hearken unto me, O House of Jacob, and all the Remnant of the House of Israel, who are borne by me from the Belly, which were carried from the Womb: I will bear you, I will carry you, &c.

IX. The Lord Jesus hides his Children in the Secrets of the Almighty, that glorious Rock of Ages: Their Place of Defense shall be a Munition of Rocks. David knew what he did, when he fled to God for Shelter: Under the Shadow of thy Wings will I make my Refuge, until these Calamities are overpast. See Refuge.

X. Jesus Christ when he utters his Voice in Anger, and rises up to the Prey, he will cause all the Inhabitants of the Earth to tremble; they will call to the Hills and Mountains to fall upon them, and to hide them from the Face of him that sitteth upon the Throne, and from the Wrath of the Lamb. Nay, the Time will come, when the old Dragon will be glad to fly into his Den. The Devils were afraid of him, when he came as a Lamb: Art thou come to torment us before the time? Be wise now therefore, O ye Kings; be instructed, O ye Judges of the Earth: Kiss the Son, lest he be angry, and ye perish from the day, when his Wrath is kindled but a little. Blessed are all they that put their Trust in him.

XI. The way of Christ's Love, Wisdom, Providence, &c. cannot be known or found out to perfection.

XII. Jesus Christ hath a glorious and clear Sight, can behold with open Face the Glory of the excellent Majesty, and the highest Splendor and Beauty of that immortal and inaccessible Light, which no natural Eye can approach unto. And altho none of his People can see as he seeth, who is infinite in Knowledge; yet those that pretend to be his Off-spring, and are not like him in Grace, Heavenly-mindedness, and Holiness, nor endeavor after it, from that Excellency they behold in it, Christ will utterly disown them, as being none of his Seed or Off-spring.

XIII. The Lord Jesus teacheth all his People to be like himself, so far as they are able, and to mount up as with Eagles Wings, and to live on high.

XIV. So is the Lord Jesus of his People.

XV. The Lord Jesus suffered himself to be wounded for us; his Hands and Feet, yea, his very Heart was pierced, that we might have his Blood to drink in believing: My Blood is Drink indeed.

XVI. The Lord Jesus Christ is not only long-lived, but he lives forever: He was from everlasting, and he will be to everlasting. He is the King eternal, the Father of Eternity; so the Hebrew.

Simile.

THe Eagle hath many evil Qualities: She is neither fair nor comely, hath no sweet Voice, nor is she good for Food; but she is quarrelsome, preying, devouring, solitary, envious to others, proud and lofty, the Plague and Tormentor of all other Birds or Fowls of the Air, an Enemy to Peace: She has horrible Claws; feeds on Serpents, Fish, and Carrion; snatching up Geese, Hares, Lambs, &c. Gesner reports, that a certain Eagle's Nest was found, wherein were three hundred Ducks, one hundred and sixty Geese, forty Hares, and many Fishes. An Eagle is very crafty: She fills her Wings with Dust, and gets upon a Stag's Horns, and beating the Dust and Sand into his Eyes, she blinds him, and then soon conquers him. She carries Shell-Fishes on high, letting them fall upon the Rocks to break them, &c.

Disparity.

IN all these things there can be no greater Disparity imaginable; and upon this account wicked Men, or Tyrants, are compared to Eagles.

Christ compared unto a Bundle of Myrrh.

THis Book expresses, under many different Metaphors and Similitudes, the Greatness of Christ's Love to his Church, and the Sincerity of the Churches Love to Christ. Sometimes you have Christ commending his Spouse, sometimes the Spouse speaking in the praise of Christ, as she doth here, A Bundle of Myrrh, a Cluster of Camphire, is my Beloved unto me. A Soul espoused to Jesus Christ hath a great Love to him, and an high Esteem of him, knows not how to set out that excellent Worth and Beauty it beholds in him.

Myrrh is a kind of precious Fruit, plentifully growing in Arabia ; it is somewhat bitter, but most fragrant, and of excellent use in Physic.

METAPHOR.

I. MYrrh has a perfuming quality; 'tis of a fragrant and odoriferous Nature; 'tis used for perfuming Garments, and other things, to make them cast a pleasant Smell: All thy Garments smell of Myrrh, Aloes, and Cassia. The Harlot says, She had perfumed her Bed with Myrrh, Aloes, and Cinnamon.

II. Myrrh is a rare and rich Perfume, a fit Present for a King; hence the wise Men of the East honored Christ with Myrrh at his Birth.

III. Myrrh hath a preserving Quality; it keeps things from corruption, putrifying, and rotting. Hence the Friends of Christ brought Myrrh, Aloes, and other Spices, for the embalming of his Body after his Crucifixion.

IV. Myrrh hath a beautifying quality. The Virgins that prepared themselves for Ahasuerus, made use of Myrrh. 'It is good to take away the Wrinkles from the Face, and to make the Skin smooth and shining.

V. Myrrh, that which is the right and true Arabia Myrrh, is not easily known by the Vulgar, as Pliny notes. Many cannot make Judgment about it; some take the false Indian Myrrh, that grows upon a Thorny Plant, for the right Sort.

VI. Myrrh hath a healing quality: Physicians make use of it for the removing of several Distempers. Pliny says, it dries up Rheums, clears the Voice, helps the ill Savour of the Breath, &c.

VII. Myrrh was the first and principal Ingredient of the holy anointing Oil, that was appointed to be made use of for the anointing of Aaron, the Tabernacle, and the Pertinents thereof.

'It is called a Bundle, or (as Ainsworth reads it) a Bag of Myrrh:

1. To denote the Plenty or Fulness of that odoriferous Gum.

2. A Bundle or Bag keeps things safe that are of worth: The Soul of my Lord shall be bound in the Bundle of Life, with Jehovah his God.

Parallel.

I. JEsus Christ hath a perfuming Virtue. See how the Church describes him for his Fragrancy: Who is this that cometh out of the Wilderness, like Pillars of Smoak, perfumed with Myrrh and Frankincense, with all the Powders of the Merchant? We read of the sweet Scent of the Church; but how comes she to smell so rarely, but from the Communication of the sweet Graces of Christ to her. Sinners are very unsavory, until this Myrrh-Tree has dropped upon them.

II. Christ is the richest and purest Perfume Heaven and Earth can afford; none so sweet. How fragrant is he in the Nostrils of God the Father! He even ravishes the Senses of Angels and Saints, makes us, and all our Duties, as sweet Odours unto the Father.

III. Christ hath in him a preserving Quality or Power; were it not for that Life he has communicated to us, and the rest of Mortals, how soon would our Bodies rot? But in a special manner he preserves our Souls. Sin is of a rotting, stinking, and putrifying Nature, compared to a Leprosy, and filthy Sores; now if Christ did not drop daily a little of his Myrrh, I mean, the Grace of his Spirit, into our Souls, how loathsome should we soon become?

IV. Jesus Christ makes every Believer beautiful; they have no Comeliness but what he has put upon them. 'It is he that makes their Faces to shine, who takes away every Spot and Wrinkle, and presents them a perfect Beauty in the Father's sight, by imputing and imparting of Righteousness unto them through Faith.

V. Christ, the true Christ of God, is not easily known to the ignorant; many take a false Christ for the true Christ. Some are so blind, that they think the Light which is in every Man, the Light of natural Conscience, is the Christ of God, and Savior of the World.

VI. Jesus Christ hath many medicinal Virtues; By his Stripes we are healed. He dries up all evil and offensive Rheums; makes Prayer, the Breath or Breathings of the Soul, savoury; clears the •• oice, and helps our Infirmities, by which •• eans we pray more elegantly and ferven •• y, in the Spirit; takes away all Impediments, so that our Prayers are heard and accepted by the Father.

VII. The Spirit of Christ, and Graces thereof, are compared to Oil: He is the Myrrh-Tree, from whence the Divine Oil flows, wherewith the Ministers and Saints of God are more or less anointed.

See Oil of Gladness.

1. In Christ is abundance of Divine Sweetness; not a Sprig or two, but a great Bundle; not two or three Grains, but a Bag filled with it, or a Bundle of heavenly Myrrh.

2. Whatever is good in Christ, is laid up safe. Believers may waste or lose much of the Grace of Christ in them; but none of that which is bound up in this sacred Bundle can be lost.

METAPHOR.

I. MYrrh has some Dregs in it, though never so purely refined.

II. Other Myrrh may be bought for Money.

III. Other Myrrh will lose its Virtue, if kept over-long.

IV. The Myrrh-Tree doth not always drop; this Gum distills but at certain Seasons of the Year.

Disparity.

I. IN Christ is no Dregs, no Sin, nothing but what is invaluably precious.

II. All the Riches of both the Indies cannot purchase one drain of this Divine Myrrh.

III. Christ's Virtue is ever the same.

IV. Christ, the spiritual Myrrh-Tree, is always dropping.

Christ the Saints Wedding-Garment.

THIS Text, is part of the Parable of the Marriage; Mat. 22. And the Word Parable, is thus expounded by Jerome, Tom. 3. Epist. 51. ad Algasiam q. 6. p. 359. Parabola, hoe est, Similitudo quae ab eo vocatur, quod alteri, 〈 in non-Latin alphabet 〉 , hoc est, assimilatur, & quasi umbra praevia Veritatis est. A Parable, that is, a Similitude so called, because it is like another thing, and is as it were a previous shadow of Truth. The word 〈 in non-Latin alphabet 〉 , is derived of 〈 in non-Latin alphabet 〉 to compare or liken, it answers to the Hebrew 〈 in non-Latin alphabet 〉 Mashal. In the New Testament it signifies an Enigmatical, or Allegorical Comparison, &c. For further account, the Reader is referred to the Place where we treat of Parables.

The Phrase 〈 in non-Latin alphabet 〉 , (the Wedding-Garment ) is borrowed from a custom among the Ancients, where every Guest at that Solemnity, was arrayed in a Habit peculiar only to such Feasts, and such as wanted it were accounted Intruders, viz. such as without any Right thrust themselves in. Now in this Parable all Orthodox Expositors affirm, that by the King, ver. 2. we are to understand JEHOVAH ; by his Son, the Messiah ; by his Servants, the Ministers of the Gospel; by such that found pretences of Absence, worldly-minded Persons, that prefer their temporal Pleasures before Grace and true Religion; by the Invitation of the Guests, the calling of the Gentiles, &c. by him that wanted the Wedding-Garment, Hypocrites, or such as have not put on Christ spiritually, (that is, are not clothed with his Righteousness by Faith) whose doom is damnation, ver. 13. All the best Expositors agree, by the Wedding-Garment is intended Christ's Righteousness, or Imputed Righteousness, which is put on the Soul by Faith for Justification. For the further demonstration hereof, see the following Parallel.

METAPHOR.

I. THe use and necessity of Garments came in by the Fall, Adam in Innocency had no need of them.

II. Garments are to cover Nakedness, that Shame and Deformity may not appear to others; for this reason did our first Parents sew Fig-leaves together to cover themselves, and from hence God afterwards made them Coats of Skins, &c.

III. Garments differ much in Worth and Excellency, we read in Scripture of filthy Garments, and likewise of glorious Apparel.

IV. Garments are for Ornament, they set off natural Excellency, making Men and Women appear very lovely and amiable in the eyes of others.

V. Garments are of great Utility in respect of Defense, they secure us from many Hurts and Dangers, which naked ones are exposed to; they are Munimenta Corporis, they are as light Armor to the Body in the Winter, they save the Body from piercing Cold; in Summer they preserve and defend from parching Heat: every Blast would pinch us, were it not for our Garments, every Thorn would scratch us, every Blow would bruise us. Robinson.

VI. Garments are prepared and made fit for the Person that is to wear them, or otherwise they are not comely.

VII. When a Person puts on a Wedding-Garment, all other Garments are laid aside as invaluable, and unseemly for a Bride to have on.

VIII. A Wedding-Garment is usually very rich, if provided for a Person of Honor, a Princess or some great Heiress.

IX. A rich and glorious Wedding-Garment, is put on as a sign of Joy, and a good Day.

X. Those who were invited to a Marriage amongst the Jews, as History tells us, if they had not on a Wedding-Garment, they were not entertained, nor suffered to be amongst the Guests, but were (if observed) turned out of the Wedding-Chamber.

XI. The Bride that is gloriously clothed, and adorned in her Marriage-Robes, is delighted in, and rejoiced over by the Bridegroom.

Parallel.

I. THe necessity of Christ and his Righteousness, came in by original Depravity. Man in Innocency had no need of a Savior, was perfect and wanted nothing.

II. Christ is the Souls Spiritual Cover. 1. He hides all our natural Filthiness. 2. He hides and covers all our actual Sins and Pollutions. 3. He covers all the Spots of our Holy Duties. The Cherubims under the Law covered the Mercy-Seat, the Mercy-Seat covered the Ark where the two Tables of the Decalogue lay: this Mercy-Seat did typify Christ. Jesus Christ covers all the Sins which Believers commit against the Law of God. He delivers us from the Curse and Accusation thereof. Hence 'tis said, God beheld no Iniquity in Jacob ; he doth not see it to impute it, because it is hid under the covering Mercy-Seat, Jesus Christ.

III. All our Righteousness is as filthy Raggs ; and in another place compared to a menstruous Cloth; our best Services are grievously defiled and polluted with Sin. But Christ is a glorious Robe, his Righteousness is of inestimable Value, glorious Apparel, which by Faith all true Believers are clothed with.

IV. Christ's Righteousness put on the Soul by Faith, is the most beautiful Ornament, that ever Mortals were adorned with, this makes Men and Women amiable and very comely in the Eyes of God, and Holy Angels.

V. The Lord Jesus, clothing us with his Righteousness, defends us; 1. From Sin, Sin hath not Power and Dominion over us, it cannot bear sway nor hurt the Soul, because Christ hath condemned it in the Flesh. 'It is a vanquished wounded and crucified Enemy. 2. Christ defends us from the smarting Pricks and Checks of Conscience, when for want of Light, a Believer is accused and condemned, and is driven almost into despair. Christ's Righteousness is a glorious Garment to guard and keep off Conscience from mauling, breaking and bruising of him in pieces; through Christ Saints obtain Deliverance. Come to me all ye that labor, and are heavy laden, and I will give you rest to your Souls. — My Grace is sufficient for thee. 3. Christ defends us from the fiery Darts and cruel Assaults of Satan.

VI. Christ's Righteousness prepared for Believers, is made fit for the Soul, it answers to the Law and Justice of God, it every way suits, accommodating every Part, leaving none uncomely nor unclothed in the sight of God.

VII. When a Soul puts on Christ's Righteousness by Faith it lays aside its own Raggs, having no Confidence in the Flesh: if a Man is not stripped of all Hopes, Trust, and Reliance, in respect of his own Righteousness, he will not seek for another, neither can he put Christ on, for Christ is the (only) Garment for such who are naked, and see an absolute necessity of that which is by Faith in order to their being accepted in the Eyes of the Bridegroom.

VIII. Christ's Righteousness is a very rich and glorious Robe, curiously wrought, the Person for whom it is provided, being nobly descended, born from above, and espoused to the Prince of Heaven and Earth. I clothed thee with Embroidered Work, and covered thee with Silk; I decked thee with Gold, and thy Ra •• meant was of fine Linen. The Kings Daughters were among the Honorable Women. Psal. 45.9,—13. Upon thy Right-hand did stand the Queen in Gold of Ophir.

IX. The Righteousness of Christ put on by Faith, signifies Joy, and a good Day; the Soul that is clothed with this Robe of Righteousness, that Beautiful Garment of Salvation, hath infinite cause of Joy and Gladness; hence saith the Apostle, — as sorrowful, yet always rejoicing. Rejoice in the Lord always, and again, I say, rejoice. Phil. 4.4.

X. Those that have not the Spiritual Wedding-Garment in the day when our Bridegroom comes, shall not be entertained amongst Christ's Guests, but shall be put out of the Wedding-Chamber, and turned into Eternal Darkness. And when the King came in to see the Guests, he saw there a Man that had not on a Wedding-Garment: And he said unto him, Friend, how camest thou in hither, not having on a Wedding-Garment? And he was speechless. Then said the King to his Servants; Bind him hand and foot, and take him away, and cast him into utter Darkness, there shall be weeping and wailing, and gnashing of Teeth. Mat. 22.11, 12, &c.

XI. That Soul that hath this Wedding-Garment on, that is clothed and adorned with Christ's Righteousness, that is justified and accepted by Faith; the Lord Jesus takes great delight in, As a Young-Man who marrieth a Virgin, &c. And as a Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. Isa. 62.5.

METAPHOR.

I. A Garment can cover but one at once, it cannot clothe several Persons.

II. Every material Garment will not serve to cover every part of the Body: that which is proper for the Head, will not cover the Loins, and that which fits the Body will not fit the Feet; every part of the Body hath a distinct clothing which is only proper for itself.

III. There is not one particular Garment that serveth for all uses for the Body; some Robes are good for Covering, but are not for Beauty; other Garments serve for Ornament, but they do not serve for Defense; some Garments are good to wear in cold Winter-Weather, but not good for the Heat in the midst of Summer. Persons of Ability have several Garments for several uses, because there is no one Garment good on all occasions.

IV. No one Garment will fit all Bodies; that which sits decently on one Sex, would be uncomely on another; that which will fit a Child will not fit a Man, that which is proper for a Prince will not become nor suit a Subject.

V. Other Garments may be pierced, a Sword may be thrust through them, they may be spoiled, burnt or cut to pieces.

VI. All material Garments may be corrupted, Moths may eat them, they may be worn out by using and turn into Raggs, even the strongest Garments that ever were made.

VII. The best and richest Wedding-Garment that ever was made, the Price thereof may soon be accounted and easily reckoned up.

VIII. Other Garments may be stained, catch Spots and Dirt, and many ways be defiled.

Disparity.

I. THis is a large Garment, the Robe of Christ's Righteousness can cover many, though they be at never so great a distance. Should I say, saith Bernard, That Christ's Righteousness will not serve for him and me; Non est pallium breve quod duos operire non potest. All the Elect of God though they live in several Nations, though they be a Multitude which no Man can number; yet they are clothed, and sufficiently, with this one Garment. I saw a Wonder in Heaven, a Woman clothed with the Sun. This Woman is the Church of God, this Sun is Jesus Christ, the Sun of Righteousness (as he is called.) All Believers are covered, clothed and adorned with one and the same Garment, and everyone hath it as an entire Garment to himself.

II. This Spiritual Garment fits every part, Christ is a Diadem, or Crown upon the Head, and Shooes for the Feet. Christ's Righteousness is a complete suit of Apparel from head to foot; the Soul that hath this Wedding-Garment on, is perfectly and completely clothed.

III. This spiritual Garment is for all Uses, and all Seasons, 'tis both for Covering and Ornament; 'tis as proper and necessary in Winter as in Summer, and in Summer as in Winter; 'tis good for the Traveler, 'tis the Laborers Garment, 'tis the Soldiers Garment, 'tis good to fight in; it is the Princes Garment, yea, and the Subjects Garment, it is the Christians Garment, it is very light and pleasant to walk in, and yet thick to defend from Stormy Weather. Christ suits all occasions, states and conditions of the Soul or Souls that have an Interest in him. He is made of God unto us Wisdom, Righteousness, Sanctification and Redemption. 1 Cor. 1.30.

IV. This Spiritual Garment, the Righteousness of Christ is as fit for one as for another, it is as fit and as proper for the Peasant as for the Prince; the same Garment here that is for the Man, is for the Woman, for the Child as for the Father. There is neither Barbarian, Scythian, Jew nor Gentile, Male nor Female, Bond nor Free, but ye are all one in Christ. The Righteousness of Christ is a fit Garment for the Souls of Men, there is no Soul too big, no Soul too little, none too small, none too great for Christ's Righteousness to array and cover.

V. But this Garment no Dirt nor Spear can pierce or enter into, no Devil can tear nor rend it, nor can all the powers of Hell, Sin or Darkness burn or destroy it.

VI. But this Spiritual Garment is durable and lasting, the Moth cannot corrupt nor consume it, it never grows old, nor can it be worn out, 'tis as fresh and as beautiful at the last as at the first putting on.

VII. The worth and price of this Wedding-Garment can never be valued, 'tis worth Millions, yea thousands of Millions, the Riches of the whole World are nothing in comparison of it. What would a Christless Soul give, in the great Day for this Robe, viz. to be clothed with Christ's Righteousness?

VIII. This Robe cannot be defiled, the Garment of Sanctification may take Spots; hence we read of some who had their Garments spotted with the Flesh; and of others, who had not defiled their Garments; but a Christians Wedding-Robe can sustain no Pollution; the Life of Christ was without Spot, his Righteousness pure and perfect, which Saints are clothed with in respect of Justification: hence Christ calls his Love, his Dove, his undefiled One. Thou art all fair, my Love, and there is no Spot in thee. See Metaphor, Christ a Garment for Sanctification.

Christ the Bright and Morning Star.

MOrning Star, in the Greek 〈 in non-Latin alphabet 〉 , a Star of exceeding Brightness, Metaphorically signifies, the shining Light of the paths of the Just. Prov. 4.18. (where the Hebrew word is Lucifer, for the Morning Star) so Job 11.17. A fuller Knowledge of God by inward Illumination. 2 Pet. 1.19. The King of Assyria. Isa. 14.17. The glorious Light of Eternity. Rev. 2.28. (see Dan. 12.3. 1 Cor. 15.41, 42.) Lastly, Christ the Savior of the World. Rev. 22.16. for which see Phil. Sacra. chap. 8. of an Anthropopathy, and the following Parallel.

METAPHOR.

I. THe Morning Star is a very solid Light, without twinkling, corruscation or sparkling, as other Stars do.

II. The Bright and Morning Star is the Harbinger to the greatest of natural Joy ( viz. ) rising of the Sun, what doth the Earth desire more?

III. The Morning Star is a great Ornament to the Heavens: this is so visible, that it needs no Instances to prove it.

IV. The Morning Star is a very pleasant Object to all that have Eyes to behold it and love the Light.

V. The Morning Star is esteemed not a little useful to guide Mariners when they have lost the light of their more common Guide, ( viz. ) the Pole Star.

VI. The Morning Star is by Astronomers accounted a Star of the first Magnitude.

VII. The Morning Star is observed to be a terror to Thieves and evil Men, when they see this Sun of the Morning appear they haste away to hide themselves, lest the light of the Day should overtake and discover them.

VIII. The Morning Star (as other Stars) is fixed in its Orb, wherein it performs a constant Motion.

IX. The Morning Star gives most Light just before break of Day.

X. It is the Opinion of some, that the Morning Star doth send forth very blessed Influences upon those Bodies that are under its Dominion.

XI. The Morning Star doth chiefly govern pleasant and delightful Plants.

XII. The Morning Star is accounted the master Planet, for Moderation, said to cause gentle Storms in Winter, and moderate Heat in Summer.

XIII. The Morning Star is said to be the cause of Beauty.

XIV. The Morning Star doth most Service in Winter, because the greatest part of that Season is Night and Darkness.

XV. The Morning Star hath an honorable Name, it is called the Son of the Morning.

XVI. The morning Star is known to be the Evening Star as well as the Morning Star, and in both respects is useful to the World.

XVII. The Morning Star, though it may be obscured by Mists, Fogs, Clouds, and dark Vapors; yet nothing can hinder its Course, but it constantly keeps its Motion and Circle in the Heavens, cannot be prevailed against by any malignant Power whatsoever. Thieves and evil Men like not its Appearance, yet cannot obstruct its Motion in the Firmament, nor stop its Light from shining on the Earth.

XVIII. The Morning Star, as it hath those Properties and Excellencies already expressed; so lastly, it exceeds all other Stars for Brightness and Glory.

Parallel.

I. THe Lord Jesus is a very solid Light, whose Glory is not like others who have their Intermissions; but he abides steady, his Glory and Bright-shining is always alike, his whole course of Life was as if it had been but one continued Act of Goodness; He is the same in the Morning, Noon and Night; Yesterday, today and forever. Heb. 13.8.

II. Jesus Christ he is the Harbinger of the great Joy to all Nations. How joyful was that time, when the Day-spring from on high did first visit us? The People that sat in Darkness, saw great Light, and to those that dwell in the Valleys of the shadow of Death, great Light is risen, &c. His coming was the fulfilling of God's gracious Promise unto the Fathers, and as the blessed manifestation of God's rich Favor and good Will to Man; he is also the Fore-runner or the Harbinger of that Dominion that the Just shall have in the Resurrection, the morning of the longed-for Day. The path of the Just is as a shining Light, that shineth more and more to the perfect day. Prov. 4.18. The upright shall have Dominion over them in the Morning. The Night is far spent, the Day is at hand. This (above all others) is the day that the Lord hath made (for good Men) therein to rejoice and be glad. Psal. 118.24.

III. Jesus Christ is not only an Ornament to the Christian Church and Profession, far beyond what Moses was to the Jews ; but even to Heaven itself, and the Holy Angels, who did not a little rejoice at his ascending into Heaven. God is gone up with a shout, the Lord with the sound of a Trumpet; sing Praises to our God, sing Praises. Psal. 47.5.

IV. Jesus Christ is a very pleasant Object to Men that are spiritually enlightened; therefore it is that they do ardently desire to be near him, and with him where he is. David, though he had not so clear a sight and prospect of this bright and morning Star, as Men have under the Gospel; yet that prospect he had, made him use this pious Prayer; O when shall I come and appear before God! Psal. 42.2. Then shall I be satisfied when I awake with thy Likeness, &c. Psal. 17.15. I have a desire (saith Paul) to depart and to be with Christ, &c. Phil. 1.23. Those that look for him do also cry, Come Lord Jesus, come quickly.

V. Jesus Christ is highly esteemed by all that sail Heaven-wards, no steering the right Course without him; He gives good Assurance to all that follow him, they should not abide in Darkness, but have the Light of Life. The Following of Christ Jesus is the most certain way to avoid the Rocks, the Sands, and the Hands of all spiritual and temporal Enemies.

VI. Jesus Christ is really the most excellent and chiefest Light that ever God set in the Church; Moses and the Prophets, John the Baptist, and the three Beloved Apostles, Peter, James and John, and Paul who was most eminent, were shining Lights and glorious Stars, who adorned the Profession of the Holy Gospel; but in all things this Bright and Morning Star infinitely surpassed them in Splendor and Brightness.

VII. Jesus Christ is a great Terror not only to wicked Men, but wicked Angels, to all that love Darkness more than Light, they hate him and fear him, they consulted against him, and more times than once attempted to pluck this Star out of the Firmament, that so they might walk in Darkness, carry on their black Designs and Deeds without discovery. Satan attempted his Destruction from the Pinacle of the Temple, sets a Squadron of the black Regiment to resolve upon his Death, knowing him to be the Fore-runner of the Day, which Thieves and Robbers cannot endure; Come, let us kill the Heir, &c. They hate the Light, come not to it, lest their Deeds should be reproved. They led him to the Brow of the Hill, that they might cast him down headlong. Luk. 4.29. The evil Angels thought he came too soon, Why art thou come to torment us before the time?

VIII. Jesus Christ is constant in his Orb or Station, he is a Priest forever, a Prophet to guide forever, a King to govern forever; he leaves not his Office as inconstant Men do, but makes good his Word as settled in Heaven. And lo I am with you always, to the end of the World. Mat. 28.20. I will never leave thee nor forsake thee ; or leave thee to a forsaking.

IX. Jesus gave a great Light unto the World by the Ministry of John, by the Appearance of himself, and by the Ministry of the Apostles and their immediate Successors. But the greatest Light is reserved to the flying of the Angel through the midst of Heaven with the everlasting Gospel, before the great and notable Day come, wherein the whole Earth shall be lightened with his Glory, both Jews and Gentiles shall acknowledge the Blessed Messiah. Arise and shine, for thy Light is come, the Glory of the Lord is risen upon thee. The Gentiles shall come to thy Light, and Kings to the Brightness of thy rising. Isa. 60.1, 3. The Earth shall be filled with the Knowledge of the Glory of the Lord, as the Waters cover the Sea. Hab. 214.

X. Jesus doth send forth very blessed and sweet Influences upon the Bodies and Souls of Men that are under his gracious Rule and Dominion; it is he who sends down the Holy Ghost. If I go away, I will send you another Comforter, the Spirit of Truth, &c. Joh. 16.7, 8.

XI. Jesus Christ, though all Power in Heaven and Earth be given unto him, by whom Kings reign and Princes decree Judgment and Justice, Nobles rule, even all the Judges of the Earth, Who is King of Kings, and Lord of Lord's ; yet his chief Rule and Government is over the pleasant and delightful Plants, the Saints who are on the Earth, the Excellent in whom is all his delight; 'tis they that hear his Word, obey his Voice, and do his Will, &c. The hundred forty and four Thousand are pleasant and delightful ones; (1.) The Father's Name is upon them ; (2.) They are not defiled with Women ; (3.) They follow the Lamb whithersoever he g •• eth. These are governed by the Lamb.

XII. Jesus Christ is the Master of all Moderation both for soft Words and gentle Instructions, who by good Doctrine did so eminently qualify his Followers, that he fitted them for every Season, when cast down, he comforted them with good Words and Promises: Let not your hearts be troubled; ye believe in God, believe also in me. If I go away, I will come again and receive you to myself, that where I am, you may be also. Joh. 14.1, 3. When hot and fiery, he cools and abates Choler. You know not what Spirit you are of. The Son of Man came not to destroy Men's Lives, but to save them. Love your Enemies. Learn of me, for I am meek and lowly in heart, and you shall find Rest for your Souls.

XIII. Jesus Christ is really the cause of all Beauty to the true Church, and to all the Members thereof. 1. In respect of Imputed Righteousness, by which they are justified. 2. In respect of Grace and Virtue, by which they are adorned. 3. In respect of Good Life and Conversation, which arises from his Spirit, Doctrine, and good Example. By him all that believe are justified — But the fruits of the Spirit are Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Gal. 5.22. You are complete in him, who is the Head of all Principalities and Powers.

XIV. Jesus Christ doth greatest kindness in the Winter, or dark time of the Church; then it is he maketh Intercession, manifesteth Care, and sends Relief and Succor to the Saints, performs all the parts of a merciful High Priest and Mediator: but when the Winter is past, the darkness gone, and the night quite spent, then his Office of Priesthood and Mediatorship shall cease; Then shall the Son deliver up the Kingdom to the Father, and God shall be All in All. 1 Cor. 15.24.

XV. Jesus Christ hath a very honorable Name, Jesus which is Savior, Christ which is Anointed; The Son of God, the only begotten, well beloved; the Immanuel, God with us; and he hath a Name above every Name. Thou shalt call his Name Jesus, for he shall save his People from their Sins. The Rulers set themselves against the Lord and his Anointed. And we believe thou art Christ the Son of the Living God. God is gone up with a shout. This is the true God, and Eternal Life; Lord of all, Lord of Glory, Prince of Life, Prince of Peace, Prince of the Kings of the Earth. The day-Star from on high, that bringeth Life and Immortality to light, by the Gospel. He hath by Inheritance obtained a more excellent Name than the Angels.

XVI. Jesus Christ is Omega as well as Alpha, the Finisher as well the as Author or Beginner of our Faith; the Re •• egard, as well as the Captain of our Salvation; gives the latter, as well as the first fruits of the Spirit; trains as well as conducts; he rewards according to the Works of Piety and Goodness, as well as he commands to do them; he concludes this day of Grace when he comes to judge, as well as he began it when he came to save. He ushers in the dismal night of Darkness to the wicked, as well as he ushers in the day of glad Tidings and great Joy to the Righteous; He appears after the going down of the Sun and shutting up of Mercy, as well as before the rising of the Sun, and clear approach of Mercy; He is a Harbinger to Captivity, as well as to the year of Jubile and Deliverance; He sends down to Hell and Darkness, as well as as sends up to Heaven and Glory. I am Alpha and Omega, the Beginning and the End. Looking unto Jesus the Author and Finisher of our Faith.

XVII. Jesus Christ, and the Light of the Gospel, altho sometimes obscured by the means of misty foggy Clouds, Powers of Darkness, Ignorance, Unbelief and Heresy; yet nothing can hinder his Course, but he constantly keeps his glorious Circle in his Dispensation, and keeps a continual Motion in a way of Divine Providence, until the time of his Kingdom and Patience is over. He that hath promised to come, will come, and will not tarry. The Lord whom you seek, will suddenly come to his Temple. Behold, I come quickly, and my Reward is with me. He cannot be prevailed against by any malignant Powers of Earth or Hell. Herod, Pontius Pilate, the High Priest, the whole body of the Jews, the Romans, Mahomatans ; and Papists that hate him and his glorious Appearance, cannot obstruct his Motion and Operation in the Church or World, nor in any-wise extinguish his Light from its glorious Splendor. Hereafter shall you see the Son of Man coming in the Clouds of Heaven with Power and •• reat Glory. 'It is hard for thee to kick against the Pricks. The Disciples waxed bold and multiplied. The Blood of the Martyrs was the Seed of the Church. O Galilean! thou •• a •• overcome me, saith wicked Julian. On this Rock will I build my Church, and the Gates of Hell shall not prevail against it. The Administration of Christ is like the Path of the Just, that sh •• neth more and more to the perfect day. Of his Kingdom there shall be no end, upon the Throne of David, to order and establish it with Judgment and with Justice from henceforth, even forever.

XVIII. Jesus Christ in all that hath been or can be said, exceeds in Brightness and Glory; for (as hath been manifested) he is the Brightness of his Father's Glory, in which respect he exceeds Angels and Men, for though he was the Off-spring of David, yet he is the Bright and Morning Star.

METAPHOR.

I. The Morning Star did not make itself, nor other Stars.

II. The Sun, and Morning-Star, are two things; for the Morning-Star is much inferior to the Sun in light and glory.

III. The Morning-Star gives but external light to the corporal sense.

IV. The Morning Star gives light only in the night, but loseth its glory when the Sun ariseth.

V. The Morning Star gives Light only to the visible World.

VI. The Morning Star shall fall from Heaven, or be dissolved at the general Conflagration of the World; the Heavens and the Earth that now is are reserved, &c.

Disparity.

I. JEsus Christ the Bright and morning Star, made the Orbs wherein the Stars are fixed, with the Sun, Moon and all the World besides. And thou Lord, in the beginning didst lay the Foundations of the Earth, and the Heavens are the Work of thy Hands.

II. Jesus Christ thought it no Robbery to be equal with God. And he is not only the bright and Morning-Star, but also the Sun of Righteousness, (see Sun.) the brightness of his Father's Glory, and the express Image of his Person, and he upholds all things by the Word of his Power.

III. Jesus Christ gives internal light, which illuminates the Minds and Souls of all Believers. This is the true Light, who is not only the Light of the World, but delivereth also all those that truly follow him out of darkness, and bestoweth on them the Light of Life.

IV. Jesus Christ giveth light continually, and can never lose his Glory, because a greater Light than he cannot arise; The night and the day are alike to him. The Light shined in Darkness, and the Darkness comprehended it not. He is the Lord that is an everlasting Light.

V. Jesus Christ gives Light to the visible and celestial too, to this World, and to the World to come, or heavenly Jerusalem, which City hath no need of Sun or Moon to shine in it, but the Lord God and the Lamb is the Light thereof. Ye are come to Mount Zion, to God the Judge of all, and to Jesus the Mediator.

VI. Jesus shall never fall from Heaven, nor be dissolved, but abide and continue when the Heavens shall be no more. And thou Lord, hast laid the Foundations of the Earth, and the Heavens are the Work of thine own Hands: they shall wax old as doth a Garment; and as a Vesture shalt thou shalt fold them up, and they shall be changed; but thou art the same, and thy Years fail not; Jesus Christ the same, yesterday, today, and forever.

The Coming of Christ compared to the Coming of a Thief in the Night.

THere are various Opinions concerning the Day of the Lord, or the Coming of Christ, spoken of, Mat. 24. Luke 21. 2 Pet. 3.9, 10. and in this Text. But if the Scope of the Text be but carefully considered, it will clearly appear, that the Coming of Christ here spoken of, is his Coming at the last Day to Judgment, when the Dead shall be raised. Read the latter part of the fourth Chapter, &c.

Why the Day of the Lord is compared to the Coming of a Thief in the Night, will appear by the following Parallel.

Simile.

I. THe coming of a Thief in the Night, is with a design to circumvent an unwatchful House, and to take his Prey.

II. A Thief comes provided for his purpose, with a resolution to fight, and Instruments to make way to his Design, Keys to unlock Doors, Bars to break them open, or the like.

III. A Thief comes at a Time when all is still, and People are least thoughtful of Danger, but are careless, at ease, even asleep upon their Beds, thinking themselves secure, till they are invaded, and their Goods taken away.

IV. The coming of a Thief into a House puts the careless Family into a great Fright, when they see themselves surprised, and cannot tell how to help it.

V. The approach of a Thief in the Night, makes the poor amazed Family to forget all their former Pleasures and Enjoyments, and expect no more than their Lives for a Prey, and glad would they be of them too.

VI. At the coming of a Thief in the Night, Execution is oftentimes done, to the Ruin of the People where he comes.

Parallel.

I. THe Coming of Christ, or Day of the Lord, will be with design to circumvent the careless Professors, who sleep in a sinful secure State, as if there was no God to fear, no Jesus Christ to look for, no Heaven to be sought, no Hell to be avoided; to such he will come, and seize them for his Prey, to cut them asunder, and appoint them their Portion with Unbelievers and Reprobates.

II. Even so will the Lord Jesus Christ, at his second coming, be provided for his purpose, with Fire and Sword to accomplish his Design, which is to make a Desolation in the Earth: For by Fire and Sword shall the Lord plead with all Flesh, and the slain of the Lord shall be many. He shall be revealed from Heaven, with his mighty Angels, in Flames of Fire, &c.

III. The Day of the Lord will come, when all is still, and the World least thoughtful of Danger, but are careless, eating, and drinking, and marrying, and sleeping, till the Heavens rend asunder, the Archangel utter his Voice, and the Judge himself come upon them: But as the Days of Noah were, so shall the coming of the Son of Man be.

IV. The Day of the Lord will in like manner put the sleepy Generation (that shall then be) into a great and dismal Fright, when they see themselves on a sudden surprised, but know no way of Escape: Men startled, Women quaking, Beasts crying, but none to help them. Then they will say to the Rocks and Mountains, Fall on us, and hide us from the Face of him that sitteth on the Throne, and from the Wrath of the Lamb; for the great Day of his Wrath is come, and who shall be able to stand?

V. The coming of the Day of the Lord will make the World much amazed, and forget all their former Pleaurses and Enjoyments, as if they had never been, and would gladly accept of their Lives for a Prey, or to be extinguished, or cease to be; but alas! 'tis in vain, nothing but Hell and eternal Burnings remain for them, where they shall be always dying, yet never dead.

VI. By the coming of the Day of the Lord, there will be such Execution done, as will be to the utter Ruin and Un-doing of wicked Men, who shall be stripped of all they have formerly set their Hearts upon, and would now give the whole World, were it in their possession, for so much Grace as would help them to Heaven, and save them from the dreadful Judgment.

Simile.

I. A Thief comes with a wicked Intent, to gratify his wicked Will unrighteously.

II. A Thief's coming may be prevented.

III. The coming of a Thief is but to a few, and the Dammage he does is but to a few Families.

Disparity.

I. THe Lord cometh with a good intent, to fulfill his Father's Will, to save his People from all their Troubles, and to render Justice to God's Enemies.

II. But the coming of the Day of the Lord cannot be prevented: The Day of the Lord will come, in which, &c.

III. The coming of the Day of the Lord, and the dismal Effects of it, will be to all the Wicked: The Lord cometh with Ten Thousand of his Saints, to execute Judgment upon all, and to convince all that are ungodly, &c.

Christ the Judge of All.

THe Term 〈 in non-Latin alphabet 〉 , a Judge, is derived of 〈 in non-Latin alphabet 〉 , to judge, which word has various Significations. And though the word [ Judge ] is not brought here as a Metaphor, Christ being really and properly a Judge; yet it being a Phrase alluding to earthly Judges, we shall (for Edification sake) run the Parallel, wherein are amply set forth the Qualifications and Properties, as well as the Authority of a temporal Judge, with the correspondent Analogy and Disparity, when applied to Christ, the Judge of ( 〈 in non-Latin alphabet 〉 ) the Living and the Dead.

METAPHOR.

I. A Judge necessarily supposes a People under a Law to be judged by; for there can be no Action where there is no Object, nor any Exercise of Power, or Judicial Proceeding, without a Subject.

II. A Judge is, or ought to be a Person fit for the Place and Office whereto he is called.

1. A Judge ought to be a Man of great Wisdom and Prudence.

2. A Judge is a Man of Knowledge; 'tis necessary that he should be well acquainted with all the Laws of his Sovereign.

3. A Judge is, or ought to be, a Man of Goodness, not subject to Anger, Malice, or Revenge; and it is very requisite it should be so, otherwise great Dammage might ensue, upon the ill disposition of the Judge.

4. A Judge is, or ought to be, a Man of Justice and Impartiality, that will not respect Persons in Judgment, take Bribes, or know the Faces of any, though never so great among Men. Aaron was not to know his Father nor Mother in Judgment.

5. A good and upright Judge is a Man of Courage and Boldness, will not say to the Wicked, Thou art righteous ; nor excuse the Faults of great Men through fear.

III. The Place and Work of a Judge is grounded upon good Reason: 1. The Honor of the Sovereign. 2. The Reasonableness of Sovereignty or Authority. 3. The Justness of the Laws. 4. In respect of the Subject.

IV. A Judge is appointed to his Place and Office; he acts not of himself, but by Commission.

V. A Judge hath his set Time or Days limited, wherein to keep a general Sessions, or hold a solemn Assize, for the Honor of his Sovereign Lord the King.

VI. A Judge, when he hath received his Commission, and the set Day is come, hath power to summon all Parties concerned, and order all Offenders to appear before him in Judgment.

VII. A Judge, after this great Appearance upon his Summons, enters upon his Work, which consists chiefly in three great Points:

• 1. To open the Law.
• 2. To examine Witnesses.
• 3. To arraign the Offenders.

VIII. A Judge charges Matter of Fact in Judgment, and proceeds to clear Proof and Evidence, by a sufficient Number of proper Witnesses touching the same.

IX. A Judge, by this Order and Method of Proceeding, keeps up the Honor of the Law, which he makes his Rule in all his Acts of Judgment.

X. A Judge is very terrible upon the Seat of Judgment, in three respects: 1. He is clothed with Majesty. 2. He hath very great Attendants; as the Sheriffs, Justices of the Peace, and the Gentry of the County about him. 3. He passeth a solemn and fatal Sentence upon guilty Criminals.

XI. A Judge hath the Command of Officers to see Sentence executed and pronounced, as Sheriffs, deputy Sheriffs, with Keepers of Prisons, and the like.

Parallel.

I. CHrist being called a Judge, doth clearly hold forth, that there are a People to be judged by him; Before him shall be gathered all Nations. We must all appear before the Judgment-Seat of Christ. I saw the Dead, both small and great, stand before God.

II. Jesus Christ infinitely excels all other Judges in respect of Fitness to this Office, or Excellency of Qualifications, as will appear by what follows.

1. Christ is wise, not only far beyond David and Solomon, but all the Angels in Heaven; the Learned amongst the Jews admired his Wisdom: He is called (as hath been often hinted) the Wisdom of God.

2. Jesus Christ fully knows all Divine Laws, as well that which is written in the Heart of Man, as that which was written in Tables of Stone; and then as to the Law of the Gospel, that is called the Law of Christ, because he gave forth all the Precepts contained there •••

2. The Lord Jesus Christ is full of Goodness, full Proofs of which he gave before his advancement to his Dignity. He is not forward to accuse, is free from Anger, not subject to take advantage by the Weakness of an Offender, but ready to pity and forgive, if the Circumstances of the Cause will bear it: An Instance of which we have in what Christ said to the Woman taken in Adultery: He that is without Sin, let him cast the first Stone, &c.

4. The Lord Christ is a Man of Justice, that will not be flattered with fair Words. His Impartiality appeared in the days of his Flesh. He told Nicodemus, a great Ruler, that he must be born again ; called Herod the King a Fox. He told the Rulers of the Jews, that they should hereafter see the Son of Man sitting at the right hand of Power and Glory ; that is, as a Judge, to arraign them for their Injustice, Cruelty, &c

5. The Lord Jesus, though he be a Lamb for Meekness, and a Dove for Innocency, yet he is a Lion for Bold •• ess and Courage, and in his time will show himself so to be to all the Ungodly of the Earth, whether Kings, Captains, or mighty Men: They shall cry to the Rocks to fall upon them, and Mountains to cover them, to hide them from the Face of him that sits upon the Throne, and from the Wrath of the Lamb.

III. The Work assigned to the Lord Jesus, as a Judge, is grounded upon the highest Reason: 1. The Authority of God the Father, who hath committed all Judgment into the hands of the Son. 2. The Reasonableness of his Authority: He gave to all their Being, and therefore may challenge a Right more than earthly Sovereigns, to sit as Judge over them. 3. The Equity of his Laws, which are holy, just, and good ; there is nothing amiss, no fault can be found in them. 4. In respect of his Subjects: God is not unrighteous, to forget their Work of Faith, and Labor of Love, &c. of the Godly: And 'tis a righteous thing with him to recompense the Ungodly according to their Deeds: He shall render unto every Man, according as their Works shall be.

IV. The Lord Jesus Christ is appointed to take the Place and Office of a Judge; He acts not of himself, but by Commission from the great and mighty Potentate of the whole Universe. God judgeth no Man, but hath committed all Judgment to the Son. 'It is he that is ordained of God to be the Judge of the Quick and Dead. He hath appointed a Day, in which he will judge the World in Righteousness, by that Man whom he hath ordained. It is appointed unto Men once to die, and after Death the Judgment, to which end Christ shall appear the second time.

V. In like manner is there a set Time, a certain Day limited, for the Lord Jesus, the great Judge, to keep a general Sessions, and hold a solemn Assize, for the Honor of the eternal God, called the Day of Judgment. It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment, than for that City.

VI. The Lord Jesus, as Supreme Judge, by virtue of his Authority and Commission, when the set Time is come, will summon the whole World, even all Offenders, to appear before his Judgment-Seat: The Time is coming, when all that are in their Graves shall hear his Voice, and come forth. The Trumpet shall sound, and the Dead shall be raised incorruptible. There shall be a Resurrection from the Dead, both of the Just and Unjust. The Lord shall descend from Heaven, with a Shout, with the Voice of the Archangel, and the Trump of God, and the Dead in Christ shall rise first. We must all appear before the Judgment-Seat of Christ, &c.

VII. The Lord Christ, immediately after Summons, upon this great Appearance before his dread Tribunal, enters upon his last and great Work. First, to open the three great Law-Books, that Men have lived under, viz. 1. The Law of Nature, 2. The Law of Moses, 3. The Gospel-Law. The Judge being set, the Books are opened; next in Order the Witnesses appear, and first those that gave the Laws; and they are of three sorts: 1. God, that wrote the Law of Nature after an invisible manner on the Hearts of Men: I will come near you to Judgment, and be a swift Witness against you, saith the Lord. 2. Moses, that delivered the Law to Israel: There is one that accuses you, even Moses, in whom you trust. 3. The Apostles, that published the Gospel-Law, not to Jews only, but to the Gentile World: These will appear not only to judge the twelve Tribes of Israel, but the Gentiles, whose Persons and Works also must be tried by Christ, as well as the Jews: He shall judge the Secrets of all Men.

VIII. Jesus Christ will judge the World, viz. all Men, both Jews and Gentiles, according to their Works: God shall bring every Work into Judgment, with every secret thing, whether it be good, or whether it be evil. The Necessity of which appears in these four Cases: 1. The Scripture will not else be fulfilled, and made good, which doth fully assert the bringing to Light the hidden things of Darkness, and making manifest the Counsels of the Heart. 2. The Ungodly will not otherwise be convinced of all their ungodly Deeds, and all their hard Speeches, which ungodly Sinners have spoken against the Lord. 3. The Judgment will not otherwise appear just, upon which the Glory of the Judge doth so much depend: 'It is for his Glory, to overcome when he judgeth.

And unless Matter of Fact be charged, due Proportions will not be weighed out and awarded according to Desert, with clearness and satisfaction, either in a way of Mercy or just Severity, to all Spectators. Therefore the Gentiles shall be charged with Matter of Fact against the Law of Nature: Wh •• remongers and Adulterers God will judge. The Jews shall be charged for rejecting Moses, and killing the Prophets. The Jews and Gentiles jointly, that they have neglected Faith and Charity, under the Vouchsafement of the Gospel: He shall judge the Secrets of Men by Christ Jesus, according to my Gospel.

The fore-mentioned Witnesses are sufficient to prove Matter of Fact, both in point of Number and Capacity. The first and chief Witness will be God himself, who knew all things, and there can be nothing hid from him. The second Witness will be Conscience, which was and is with Men in all Places and Actions, which Man could never leave at home, nor shun his Company, when he went out, or when he came in. He is with him in his most secret Retirements, and has often told him, that there was one above (even God) that seeth all things.

Besides these two Witnesses that are of such mighty Credit, there may be three more added, namely, 1. The good Angels, which are much busied in this World to watch Men, and inspect their Ways. 2. The evil Angels, who are never out of Men's Company, and have voluntarily of their own accord been Accusers of the Brethren, who will give Testimony at the Bar of Christ against their own Proselytes, if God calls for it. 3. The ordinary Companions of Transgressors, with whom Counsel was held about evil Projects, Designs, and Actions of Murder, Theft, Drunkenness, and Adultery, whose Tongues shall (no doubt) be as ready to accuse their Comrades, as to confess their own Faults, concerning whom we are informed, that not only every Knee shall bow, but every Tongue shall confess, &c.

IX. Jesus Christ will magnify the Law, and make it honorable, in that the Word or Law spoken by Angels, by Moses, by Himself, and his holy Apostles, shall be the Rule of Judgment at the last Day.

X. Jesus Christ, the high and great Judge of Heaven and Earth, at the end of the World, on his Judgment-Seat, will be very terrible in three respects. 1. He is set forth as being clothed with Majesty, as Judges are with their Scarlet-Robes: Red in his Apparel, clothed with a Garment down to his Foot, girt about the Paps with a Golden Girdle; his Hair like Wooll, as white as Snow; his Eyes like a Flame of Fire, and his Feet like fine Brass, as if it burned in a Furnace; his Countenance as the Sun shining in its Strength; and his Voice like the Roaring of a Lion, the Noise of Thunder, or the Sound of many Waters. 2. He will have great Attendance, even all the Angels in Heaven: When the Son of Man shall come, and all the holy Angels with him, he shall sit upon the Throne of his Glory. All the Saints that ever were in the World since the beginning thereof, shall sit upon the Throne with him: The Lord my God shall come, and all the Saints with him. Know you not that the Saints shall judge the World? 3. He will pass a most solemn and fatal Sentence upon the Ungodly: They shall not stand in this Judgment, nor Sinners in the Congregation of the Righteous. The Sentence will be, Depart from me, ye workers of Iniquity, I know you not. Go ye cursed into everlasting Fire, prepared for the Devil and his Angels. Which with the Consequences of it, and Reasons assigned, you have at large Mat. 25. O the sad Shreeks, the hideous Noises, the woeful and lamentable Out-cries, from high and low, that will attend this solemn Sentence! which no Tongue of Man is able to express.

XI. So Jesus Christ the Universal and Supreme Judge, hath the full Command of all the good and elect Angels, who attend the Court at the great Assizes, to see that no Resistance nor Escape be made, but that Sentence be fully executed upon all the treasonable, black, rebellious and condemned Crew; Take and bind them hand and foot, and it follows, These shall go away into everlasting Punishment.

Christ compared to the Brazen Serpent.

Type.

THe People were stung with fiery Serpents, and thereby mortally wounded.

II. Neither Moses, nor the Law, could cure the People that were stung with those fiery Serpents, but the Brazen Serpent.

III. The Serpent of Brass was to be lifted upon a Pole.

IV. After many People died that were stung, the Brazen Serpent was appointed to be lifted up, as an Ordinance of healing.

V. A Serpent wounded, and a Serpent healed. The first that wounded had Poison in him; but the second, though called a Serpent, it was without Poison or Sting: it had the Similitude of a Serpent, but had no Venom.

VI. The Brazen Serpent was not forged by Man's Hand or Hammer, but in a Mould in the Fire.

VII. It was made of Brass and not of Gold; which Metal besides that it is of a fiery Colour, and so might resemble the color of the Serpent, it's also strong and durable. Is my Strength (saith Job) the Strength of Stones, or, is my Flesh of Brass?

VIII. They that looked up unto the Brazen Serpent though never so grievously wounded or stung, yet were healed and saved from Death.

IX. They who looked upon their Sores to and grievous Wounds, and not the sign that was erected by God's Appointment, died, notwithstanding the Serpent of Brass.

X. If they sought to Chirurgeans or Physicians, or used any Salves or Medicines of their own, or others, yet they perished.

XI. The Brazen-Serpent was an unlikely thing or way to Human Reason, to heal such deadly Wounds.

XII. He that had a weak Eye or Eyes, and yet looked up to the Brazen-Serpent, was cured.

XIII. It was a wonderful means of Cure, and undeservedly appointed by God, of his mere Pity, against the Merit of those Murmurers.

Parallel.

SInners are stung with Sin, that is like the sting of a Serpent; The poison of Asps is under their tongue. Sin wounds the Soul; My Wounds stink, and are corrupt.

II. So neither the Law nor Levite, nor any Creature could cure Mankind, nor redeem them from the sting of Sin and Death but only Jesus Christ.

III. So Christ was lifted up upon the Cross, and is lifted up in the Ministry of the Word, and the Ordinances of the Gospel, and thereby in the hearts of Believers.

IV. So after Mankind sinned, and was brought under Death, Christ came by the appointment of God to dy and be crucified, or lifted up upon the Cross, to heal and recover us of our Wounds.

V. So (saith Mr. Guild ) as the first Adam lost Mankind, the second Adam redeemed Mankind. The first had Sin and venomous Poison in him by means of his harkening to the old Serpent; the second, though called a Sinner, and made to bear our Sins, and had the Similitude of of a sinful Man, but yet without Sin.

VI. So Christ was not begotten by Man, but conceived by the Holy Ghost in the Womb of the Virgin.

VII. So was Christ sent not with outward Glory or worldly pompous Shew, but mean and humble in outward Appearance; Brass being strong, &c. in this respect, it might figure out the Strength of Christ, who is able by the power of the Godhead to endure and overcome all his Tribulations.

VIII. So they who look up to Christ by a true Faith, though never such great Sinners, shall be healed and saved from eternal Death. By recovery of natural Life •• in the Israelites, was figured Eternal Life by Christ.

IX. So they who are bitten and grievously wounded with Sin, if they fix their Eyes thereon and grieve and mourn in the sight of it, and do not look unto Christ by believing, they despair and dy eternally, notwithstanding the blessed Savior.

X. So whosoever seek to any for help but Christ, or endeavor by their own Works, or Reformation of Life, to have Peace with God; or trust to, and rely upon the bare Mercy of God, considering his Justice; and do not come to Jesus Christ, and look up to him as crucified, to satisfy for their Sins, are like to perish forever. Let the Men that talk of the Light within look to this.

XI. So Christ crucified is to the Jews, and many others in the World, an unlikely way to save Men's Souls: We preach Christ crucified, unto the Jews a Stumbling-Block, and to the Greeks Foolishness; but unto them that are called, Christ the Power of God, &c.

XII. So he that hath but a weak Faith, yet looks up unto Christ, shall be saved. We read of three Degrees of Faith in the Gospel, and yet the weakest obtained Help and Cure from Christ. First, one comes to him, and saith, If I can but touch the Hem of his Garment, I shall be whole. The second saith, Lord, if thou wilt, thou canst make me whole. The third said, If thou canst do anything, have compassion on us, and help us. One would think the last had no Faith at all, it seemed so weak, he questioned the Power of Christ. A weak Faith, if true, will justify and save the Soul, as well as a strong Faith.

XIII. So is the Death of Christ to sinful and rebellious Mankind, an admirable Work of unmerited Mercy, infinitely above what we deserved; it was not only above, but against our Merits: God so loved the World, &c. Behold, what manner of Love is this! &c.

Type.

THe Brazen Serpent cured only the Wounds of the Body, and saved thereby only from Temporal Death.

II. The Brazen-Serpent retained not always its Virtue to cure; also it was not to be worshipped, it was gross Idolatry so to do; and when in the days of Hezekiah it came to be that way abused, it was destroyed, and broken in pieces.

Disparity.

CHrist cures all the Diseases and Wounds of the Soul, and thereby saves from Eternal Death. See Physician.

II. Christ, the Anti-type of the Brazen-Serpent, retains the like Virtue and Efficacy to save that ever he had, ought to be worshipped, is the same yesterday, today, and forever.

Christ is All, and in All.

NOw to conclude with this second Head of Metaphors, Similies, Types, Parables, and other borrowed Terms, concerning the Lord Jesus, I may well infer from the whole of what hath been said, That Christ is All, and in All. The Words are a Proposition, in which you have,

• 1. The Subject, But Christ.
• 2. The Predicate, He is All, and in All.

Christ is All in all things that are necessary to Salvation, and that to all Persons that do believe on him. Christ is a Believer's All, and he esteems him so to be: Not to exclude the Persons of the Father, and of the Holy-Ghost; for what Christ is as God, they all are, being but one and the same eternal Being: So that he that honoreth the one, honoreth the other also; he that honoreth the Son, honoreth the Father, and the Holy-Ghost.

I. Christ is All in All in the First Creation, (though this I do not say is directly intended in this place.)

1. He was before all things.

2. He is the Original of all Creatures, the Founder, or (to use the Scripture-Phrase) the Beginning of the Creation of God, Rev. 3.14. He made all things, all things were made by him, and without him was not anything made that was made.

3. He upholdeth all things by the Word of his Power, &c. And by him all things do consist.

4. As he was before all the Original and first Former of all things, and as he upholdeth them; so likewise for him all things are and were created.

5. He hath the disposing of all things: By him Kings reign, and Princes decree Judgment. All Power is given to him in Heaven and Earth. He hath the Keys of Hell and Death. He sets up, and pulls down, kills and makes alive at his Pleasure.

6. He is Heir of all things. He hath universal Lordship over Angels, Saints, wicked Men, and Devils. See Christ the Heir.

II. But more directly, Christ is All in All in the second Creation.

1. He is the Substance of all Shadows: Which are Shadows of good things to come, but the Body is of Christ.

2. He is the Anti-type of all Types, the All which Moses and the Prophets pointed to.

3. He is all in all in Pacification, and Reconciliation of God to Man, and of Man to God: He hath abolished in his Flesh the Law of Commandments, contained in Ordinances, for to make in himself of twain one new Man, so making Peace.

4. Christ is all in all in Satisfaction, and Payment of our Debts: He was made Sin for us, that knew no Sin, that we might be made the Righteousness of God in him. The Lord hath laid on him the Iniquities of us all.

5. Christ is all in all in Justification: He is the Lord our Righteousness. It is in him all the Families of the Earth, and every believing Soul is justified: In the Lord shall one say, have I Righteousness and Strength.

6. Christ is all in all in Election, he is the Root of it, the first of Election, the Sum of our Election▪ we are chosen in him, for him, and given to him: None shall be saved but such as are elected; but had it not been for Christ, none had been elected; had not Christ been found as the Fruit of the Wisdom of God, what would have signified Election, the Fruit of the Grace of God?

7. Christ is all in all in Vocation; He it is that hath called us, and that makes that Calling effectual to us: Who hath saved us, and called us, not according to our Works, but according to his Purpose and Grace.

8. Christ is all in all in Sanctification: But of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. He hath loved us, and washed us from our Sins in his own Blood.

9. Christ is all in all in Acceptation: He hath made us accepted in the Beloved.

10. Christ is all in all in respect of Salvation, he is the Author of Salvation: I looked, and there was none to uphold, therefore mine own Arm brought Salvation. He hath no Partner or Competitor: His Name shall be called JESUS, because he shall save his People from their Sins: Neither is there Salvation in any other.

11. He is all in all in Conversion. (1.) It is he that shows the Soul the Need and Necessity of it. (2.) He it is that quickeneth us: You hath he quickened, who were dead in Trespasses and Sins. (3.) He it is that hath begotten us by his Word and Spirit, and hath given a new Heart to us, and hath planted a new Principle of Life in us.

12. He is all in all in the Pardon of Sin. (1.) He purchased Pardon for us. (2.) He gives us a broken Heart in order to it, and a Heart to ask it, and a Hand to receive it. (3.) Pardon is given for his Name's sake.

13. Christ is all in all in every Grace. (1.) He gives Faith: To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. (2.) 'It is he that hath shed abroad the Love of God in our Hearts, by the Holy-Ghost. All Grace is treasured up in him: Of his Fulness have we all received, and Grace for Grace. He is the Author, Increaser, and Finisher of our Faith, and all other Graces in us.

14. Christ is all in all in the Ministry of the Word. (1.) 'It is Christ that is preached: We preach Christ crucified. (2.) 'It is Christ that gives Grace and Gifts to preach: To me is this Grace given, that I should preach among the Gentiles the unsearchable Riches of Christ. (3.) 'It is he that ordains and appoints Men to this Work, and puts all true Preachers into the Ministry. (4.) 'It is he that opens the Mouth to speak, and the Ear and Heart to hear and receive the Word. Take Christ away, and what Gospel can be preached? &c. What is Paul? and what is Apollo? I am nothing. Gospel-Ministry, and Ministers are nothing without Christ. So then neither is he that planteth anything, neither he that watereth, but God that giveth the Increase.

15. He is all in all in every Ordinance.

First; In Baptism. 1. This Ordinance shows forth Christ's Death. 2. It holds forth his Burial: We are buried with Christ in Baptism. 3. It holds forth his Resurrection, take Christ away, and what signifies Baptism?

Secondly; In the Lord's-Supper, Christ is all in all. 1. It holds forth, that his Body was broken, and his Blood was shed. 2. It shows his Love to us, and his Suffering for us.

Thirdly; In Prayer Christ is all in all. 1. We must ask in his Name. 2. By the help of his Spirit. 3. 'It is he that presents and makes our Prayers acceptable to God. 4. What is Prayer, or any Duty Saints can perform, if they meet not with him in it, and if it be not done to his Glory? An Ordinance without Christ, is but as a Cabinet without a Jewel, or a Shell without the Kernel.

16. Again, Christ is (as one saith) all from the Father, all to the Father, and all with the Father.

(1.) All from the Father: I am come that ye might have Life, (Life here, and Life hereafter, ) and that ye might have it more abundantly. The Life of Grace, and of Glory, they are by Christ.

(2.) Christ is all to the Father: I am [the] Way, [the] Truth, and [the] Life. Every Word here hath its Article in the Greek: No Man cometh to the Father, but by me. Christ is the Way wherein, the Truth whereby, and the Life whereunto we walk: Christ is the Way without Error, the Truth without Falsehood, and the Life without Death. Truth lies between Way and Life, as if the Way to Life were through Truth.

(3.) Christ is all with the Father: I know thou hearest me always. Christ hath God's Ear at all times. He is the Object of the Father's Delight: This is my beloved Son, in whom I acquiesce ; so the Greek: It is an emphatical Word, and signifieth an infinite Affection.

17. Christ is all in all in respect of Merit: He hath merited all for us, and conveys all to us. As we have all propter Christum, so we receive all we have per Christum, through Christ. He is not only the Fountain, but the Medium or Conduit-Pipe.

18. Christ is all in all, or the Sum of the whole Gospel; all the Good here, or the promised Good we shall receive hereafter, is through him; he is virtually everything unto us, in every Condition. (1.) Art thou sick? Christ is thy Physician, and thy Physic too. (2.) Art thou poor? Christ is thy Riches. (3.) Art thou weary? Christ is thy Rest: I will give you Rest. (4.) Art thou in Trouble? Christ is thy Peace: This Man shall be our Peace, when the Assyrian comes into our Land. (5.) Art thou a Stranger? He is thy Way, and the End of thy Journey. (6.) Art thou despised and contemned by Men? Christ is thy Honor: To you that believe he is precious ; in the Greek, He is an Honor.

Quest. Who is he that makes Christ his All?

Answ. 1. He makes Christ his All, that owns him, believes in him, obeys, worships, and adores him, as God over all, Rom. •• .5.

2. He that loves him above all.

3. He that denies himself of and forsakes all for Jesus Christ's sake, and follows him.

4. He that aims at Christ, and exalts him in all he is, hath, doth, or undergoeth: Yea, doubtless I account all things but Loss, for the excellency of the Knowledge of Jesus Christ my Lord, for whom I have suffered the Loss of all things, and do account them but Dung, that I may win Christ.

5. He makes Christ his all, that wholly lives by him, for him, and to him.

6. He makes Christ his all, who cannot be satisfied with anything this World affords, or can afford, without him.

7. The Man that makes Christ his all, will not take any of his Right and Honor from him; he will not diminish his Glory, or ascribe that to the Creature which belongs to Christ.

8. He that makes Christ his all, will not be contented in any Ordinance or Duty, if he have not his influencing, quickening, and comforting Presence.

9. He makes Christ his all, who, when it comes in competition, will let all go, even his own Life, before he will part with him.

10. He that makes Christ his all, likes and loves him in all: He loves not the Saints chiefly because they are of his Opinion in everything, but for that of Christ he sees in them.

11. He makes Christ his all, that longs above all things to be like him, and to have his Image implanted in his Heart.

Quest. Why doth a true Christian make Christ his All?

1. Because he is God over all ; it were a Sin thus to exalt him, were he not God.

2. Because he hath a Name given him above all, above every Name: At the Name of Jesus every Knee shall bow, &c.

3. Because Christ hath suffered and done all those things for us, which we should have done and suffered.

4. Because a Believer sees himself unable to do anything without him.

5. Because he is made of God all in all things to them.

6. Because nothing is of any worth in a Saint's eye, without Christ.

7. Because in having Christ, he hath all.

THE Third HEAD OF Metaphors, Allegories, and Similes, With other borrowed Terms, Respecting the HOLY SPIRIT, OR, THE Third Person of the Blessed Trinity.