A Key to Open Scripture Metaphors

God a Father.

THe Title of Father is attributed to God in a four-fold Respect:

1. As he is the Eternal Father of our Lord Jesus Christ, who is his only begotten Son, John 1.14. Eph. 1.3.

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

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

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

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

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

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

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

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

METAPHOR.

I. A Father gives Being to his Children, as Jacob begat the Twelve Patriarchs. —Hence his Posterity are said to proceed out of his Loins ; and are called his Issue, or Off-spring.

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

III. Fathers Cloath their Children; Jacob made Joseph a Coat of many colors ; they allow, not only for necessity, but also for Ornament, that they may take the more delight in them.

IV. A Father dearly loves, highly esteems, and greatly pities his Children: If they are sick, or under any calamity, his tender and compassionate Bowels yearn with pity and sympathy to them.

V. A loving Father protects and defends his Children from hurts, injuries, and abuses, to the utmost of his power, taking their part, and vindicating their Innocency against all their Enemies, whom he warns not to wrong them at their peril.

VI. The thoughts of a tender Father run out most towards their weakest Children, who are least able to help themselves, giving special charge to such as are entrusted to look after them, to take particular care of them.

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

VIII. A Father takes delight to hear his young Children learn to speak ; and is better pleased at their endeavor to express their minds, (though in a lisping, stammering, or inarticulate Language) than in the most florid Rhetoric, or quaint Deliveries of others; and will answer their Requests, before the most persuasive Oratory of Strangers.

IX. A loving and discreet Father proposes himself as a pattern and example of good to his Children, and exhorts them to imitate hlm.

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

XI. A Father takes care to educate his Children, and instruct them in all points of manners and good behavior in the various circumstances of their lives, at home and abroad ; towards Superiors, Inferiors, and Equals, towards Friends and Enemies, and towards each other ; giving them Precepts of good learning, and other qualifications suitable to their ranks and qualities.

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

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

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

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

XVI. A Father overlooks the common weaknesses and infirmities of his Children, and pardons them upon their humble applications for it.

XVII. A loving Father is much grieved if his Children prove wicked and rebellious, and useth all gentle and mild ways to reclaim them.

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

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

XX. A Father provides a Portion for his Children, and takes care of their future maintenance and subsistence, it being his duty to lay up for them.

PARALLEL.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

XVI. The heavenly Father overlooks the frailties and miscarriages of his Children through Christ, for he accepts of a willing mind, &c. and highly prizes sincerity. — He is merciful to their unrighteousness, and their sins and iniquities will he remember no more : he is free to pardon the penitent and humble Confessor, Psal. 32.5.

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

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

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

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

METAPHOR.

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

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

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

IV. Earthly Parents maybe in a moment made poor, and their Children brought to Beggary ; or by giving may impoverish themselves.

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

VI. An Earthly Parent cannot so give his Estate, as that all his Children (collectively considered) may possess all, and yet everyone possess the whole, as if no other had a share in it.

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

VIII. The best of Fathers, are no perfect examples or patterns of goodness, for their Children may not only equal, but excel them.

DISPARITY.

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

II. But our heavenly Father has no Superior in Quality, nor Equal in Dignity: his Majesty is infinite, and his Glory unspeakable; ten thousand times ten thousand, and thousands of thousands of Angels wait upon his Throne, the least of which excels all the Kings of the Earth.

III. God knows all the wants of his Children, in what place or condition soever they are in, and can give them sufficient, suitable, and seasonable relief, though the powers of Hell and wicked men should be set against them.

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

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

VI. God makes everyone of his Children joint Heirs of the Eternal Inheritance ; and yet 'tis so, that every one hath the whole propriety, they shall all possess a Crown and Kingdom of joy and glory jointly, and yet so that every one shall have it wholly to himself, a whole God to himself, a whole Christ to himself, a whole Heaven to himself, everyone has God for his Portion particularly, and Christ for a Husband, and yet all of them jointly do enjoy them together.

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

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

God a Portion.

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

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

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

METAPHOR.

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

II. A Portion, or Inheritance, as it includes Education, and provision of future maintenance, is the best gift that men can dispose of.

III. A Portion, or Inheritance, is given to advance the honor and interest of the person on whom it is bestowed.

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

V. Portion, or Inheritance, implies or supposes Relation : Men do not give Portions to Forreign Strangers or Enemies, but to Relations that are so Naturally, or by Adoption.

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

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

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

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

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

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

XII. A Man that hath the greatest Portion and Inheritance, will not be persuaded to change Estates with other Men.

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

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

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

XVI. A great Portion or Inheritance furnisheth a Man with whatsoever is good and desirable here below, yea, with the best of every sort, whether for Necessity, or to make the Life comfortable; a Man lives upon his Portion, and reaps whatsoever Good, Profit, or Pleasure it is capable to afford him.

PARALLEL.

I. GOd hath given himself to his people to be their Portion forever.

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

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

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

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

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

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

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

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

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

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

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

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

XIV. A Saint having God to his Portion ( viz. ) having obtained an Interest in God through Christ, comes thereby to have Right to Baptism, that initiating Ordinance into the Church; when he comes, the Door is opened immediately to him into the Heavenly Family and Household of God.

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

XVI. So a Saint having God to be his Portion, is furnished with whatsoever is truly good and desirable, viz. 1. Heavenly or divine Life to quicken him; He is our Life. The Man who hath not received the Spirit, lies dead in Sins and Trespasses. 2. Light to direct them. 3. Wisdom to Counsel them. 4. Power to aid and assist them. 5. Spiritual Joy to cheer them. 6. Heavenly Bread to feed them. 7. Glorious Robes to clothe them. 8. Excellent Graces to adorn them. 9. The Angels to guard and protect them, &c. A Saint lives upon God; he receives so much of that spiritual Good, Profit, and Delight here from his Portion, that he is able to take in all that Good God sees necessary for him.

METAPHOR.

THE best of Portions and Inheritances in this World, are earthly and corruptible.

II. Other Portions are laid up in Reversion for this and that Child, Friend or Brother, and they have no Benefit of it at present.

III. Other Portions, though great, yet not infinite, immense, and unsearchable, the Worth of the greatest earthly Portion may be computed or reckoned up.

IV. Other Portions may be great, and yet not All-sufficient, it cannot supply the Possessor with whatsoever good thing he needeth.

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

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

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

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

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

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

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

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

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

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

DISPARITY.

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

II. God is a present Portion, present Help, a present Support, present Riches, present Honor; Thou art my Portion in the Land of the Living.

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

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

V. But God is a Portion that is absolutely necessary; he that hath all other good things and not God, no Interest in him, is miserable, and shall be damned.

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

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

VIII. But God is an universal Portion, whatsoever is good it is to be had in him, whether for Profit or Delight, he comprehends all Portions, all things that are desirable; so he that has God hath all, nothing, is good without him, nothing can be evil that falls upon a Saint that hath him; God is good in everything, and he is good of himself alone, when everything else is gone; Having nothing, yet possessing all things.

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

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

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

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

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

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

God a Habitation.

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

METAPHOR.

I. A Habitation, or House, is a security against extreme and intemperate heat.

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

III. It preserves the body from the injuries of excessive cold: 'It is a lamentable thing to be housless and harborless in a sharp Winter; many have been benumbed, yea frozen to death that way: Our house is the proper place where fire is made to warm us.

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

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

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

VII. There must be some certain known way, or passage leading to a Habitation or house, by which Inquirers may come to it.

VIII. A Habitation or house is a Sanctuary and safeguard against Thieves, Robbers, and Murderers ; it is a man's Castle to secure him and his.

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

X. A Habitation or house is adorned with Galleries, and other beautiful Ornaments, environ'd with Gardens, Meadows, Pastures, Walks, Fountains, &c. for pleasure as well as profit, which makes it an excellent and lovely Seat.

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

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

XIII. He that is totally without a Habitation, is accounted to be in a very desolate and miserable condition, and exposed to all the inconveniencies abovenamed.

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

PARALLEL.

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

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

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

IV. God is a good man's chief comfort, he is the joy and delight of his Soul: for as he is the summum bonum in himself, so all good things are radically and originally derivative from him: therefore such as would partake thereof, must have recourse to him—In him is the Saints treasure laid up, with him is the most desirable Communion: Whom have I in heaven but thee, and there is none on earth that I desire besides thee, says David.

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

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

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

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

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

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

XI. 'It is an Interest in God that makes a Soul to value him at so high a rate: Thou art my God, I will praise thee: Thou art my God, I will exalt thee, Psal. 118.28. The Lord is my portion, therefore will I hope in him.

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

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

XIV. The glorious Attributes of God are as so many retiring Rooms, and places of security and repose, to which the Saints must have recourse in times of danger — Come my people, enter thou into thy chambers, and shut thy doors about thee, hide thyself as if it were for a little moment, until the indignation be overpast: More particularly, inasmuch as he is Omniscient, he knows what's best for us, and we ought to acquiesce in his will — He is all wise, and therefore orders all things to work for our spiritual good— He is Almighty, and can accomplish, or effectually bring to pass, whatsoever his knowledge dictates for our good —He is faithful, and therefore whatsoever he has promised shall be certainly fulfilled— He is good and merciful, which is a great encouragement to sinners to make application to him, and commit themselves to his protection— When I am afraid (saith David) I will put my trust in thee. He is eternal, and therefore an Everlasting Salvation, &c.

METAPHOR.

I. A Habitation, (or house) though never so stately and magnificent, is yet the work and contrivance of a human Architect, and is composed of perishing materials.

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

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

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

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

DISPARITY.

I. GOd is an everlasting God, has his being of himself, a most spiritual and immaterial substance, incomprehensible in his Essence, and so beyond Human and Angelical Conception. If our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

II. But God is a Spiritual Habitation, and accommodates the Soul, or inward man, with whatsoever conduces to his eternal happiness: he provided a seat in Abraham's Bosom for poor Lazarus, &c. and will receive his Saints into himself where they shall dwell forever.

III. But God the heavenly Habitation is subject to none of these accidents, can receive no hurt, and is everlasting— Yesterday, today, and forever the same, never to be antiquated, and needs no reparation ▪ &c.

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

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

God an Husbandman.

IN this Metaphor four things are implied or supposed.

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

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

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

METAPHOR.

I. A Rich Husbandman has not only fruitful Fields, Vineyards, Gardens, Orchards, &c. But also some barren Heaths, Commons, and Wildernesses.

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

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

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

V. A husbandman divides and separates his land, (especially that which he designs for tillage and principal use) from other men's. Everyone knows his own land, and to this end they have landmarks and the like, by which propriety is preserved.

VI. A husbandman doth not only divide and separate the land that he designs for special use, whether Orchard, Field, or Vineyard, from all other; but also makes a Fence or Wall about it, especially if it be taken out of a waste Wilderness or a barren and common Heath or Field, otherwise the fruit might soon be eaten up or trod down by the Beasts of the Field.

VII. When a Husbandman hath Fenced or Walled in his ground, he digs or plows it up, in order to the manuring of it, and making it good soil, fit for the use intended, whether for choice grain, plants, or other things.

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

IX. A husbandman finds by experience that no ground till it be well manured and Planted, brings forth anything but what naturally grows of itself. Choice plants must be set, and seed must be sown if we will expect fruit.

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

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

XII. Though the husbandman doth not find his ground immediately so good and fruitful, as to Answer his just expectation considering his labor and cost about it; yet for all that he gives not over, nor slacks his hand, as if it would never be good; but on the contrary pursues his endeavor, in hopes that what fails in one year, may be effectual in another.

XIII. The husbandman grudges not at the cost he is at, to make his ground fruitful, but does it with a willing mind and very cheerfully.

XIV. A husbandman sees when his field is plowed and sowed, that it must be watered with the dew of Heaven, or it will not thrive. The Earth cannot bring forth, unless the Heavens distil their precious drops, and refreshing showers upon it— therefore he prays for rain, and if it rains not, he opens his sluices to water his Meadows and other low Ground to make it fructify.

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

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

XVII. A husbandman, in consideration of all his labor and charge, expects fruit answerably from his husbandry.

XVIII. A husbandman often goes to see the success of his labor and how his Corn and other Plantations thrive, and is much delighted and comforted to find a good increase and fair hopes of a great Crop; to reward his pains. How he rejoices, when he finds every Vine full of thick Clusters, every Tree loaden with Fruit, and the Valleys covered with precious Corn?

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

XX. When the husbandman finds many Trees and Branches barren, or without sap or life, after all the means he hath used, he cuts them down for fuel, because they should not cumber the ground, nor hurt others.

XXI. A husbandman hath many Servants which he employs to work in his Vineyard, or as Laborers in his Harvest.

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

XXIII. The husbandman oftentimes finds his pleasant trees, choice plants, and fruitful fields annoyed and greatly damnified by Catter-pillars, and other hurtful Vermin.

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

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

PARALLEL.

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

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

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

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

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

VI. God Almighty takes special care of his Church, and of every branch and member thereof. And for their preservation hath made a hedge a fence, yea a glorious Wall round about them: This the Devil knows, and nothing troubles him more, hast thou not made a hedge about him, and about all that he hath ? See more in the Metaphors of a Garden and Vineyard.

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

VIII. The Lord finds all our hearts naturally very hard, yet some more hard and obdurate than others. And that he may effectually break them into pieces he uses divers Instruments; some of his Ministers come with the smooth plow of the Gospel— Others with the Ma •• tock of the law from Mount Sinai. Some denounce the threatenings in God's word, like a hammer to break the Rock in pieces.

IX. The Lord shows us in his word that no Persons whatsoever can bring forth good and acceptable fruit, till by the word and spirit of grace they are wrought upon, and planted or sown by him.

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

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

XII. Though the blessed God sees his people do not Answer his unwearied pains, but that abundance of earthliness▪ barrenness, and unprofitableness still remains in them, yet be gives them not over, but with much patience waits year after year, not sparing continual labor in order to their Reformation, that so they may bring forth more fruit unto him.

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

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

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

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

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

XVIII. The Lord loves to visit his vineyard often, and delights to behold the flourishing graces of his people- He is gone Down into his garden, into his beds of spices, &c. He eats his pleasant fruit, he takes pleasure in his Saints, and will beautify the meek with salvation. Let us see (says he) if the vine flourish, whether the tender grape appears▪ and the pomegranat •• s bud forth: there will I give thee my loves. He rejoy •• es to find his people abound with graces, which are the blessed fruits of the spirit, no Ambrosia so sweet to this heavenly husbandman, as the holy performances of his Saints, which is the effect of his own cost and labor.

XIX. The Lord expresses great grief when his people bring forth no fruit, or which is worse, wild fruit— he looked that it should bring forth grapes, and it brought forth wild grap •• s. How he complains by the Prophet— She (viz. the vineyard Jerusalem) was plucked up in fury— the East wind dri •• d up her fruit— Fire hath devoured her fruit, this is a lamentation and shall be for a lamentation. How it grieves the Lord to the heart, when his servants (his Ministers,) return this account we have labored in vain, and spent our strength for naught ▪ &c.

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

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

XXII. A faithful experienced and laborious Minister the Lord values above thousands of slothful, false hearted, and self seeking ones, who care not for the flock, so they have the fleece, and if they have the wages care not for the work. Moses was faithful in his house, and therefore esteemed: but Corah and h •• s Company, (that fain would have been looked upon as appointed by God like Moses ) were swallowed up.

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

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

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

METAPHOR.

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

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

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

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

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

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

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

VIII. Storms, Tempests, excessive Rain, Snow, Heat or Cold often force the husbandman to a cessation of his labor, and an enemy may compel him from his work.

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

DISPARITY.

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

II. God cannot be dispossessed, or turned out of his inheritance; for no strength or power is able to stand before him: none can oppress him, or take his right from him, against his will— he can destroy at once all that rise up against him.

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

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

V. But God knows all things, the hearts and spirits of all men— he knows what nation or people will prove fruitful or otherwise, before his word and spirit are employed to cultivate and try them.

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

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

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

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

God a Builder.

IN these Scriptures, and many others, God is called a Builder, which is a Metaphor taken from Carpenters and Masons, that build Houses: The Hebrew word by which Building is expressed, is derived from the Root 〈 in non-Latin alphabet 〉 aedificavit, extruxit Domum vel Urbem, to build or rear a House or City, 1 Kin. 10.4. Metaphorically, 'tis put for Procreation and Education of Children, of which Families are as it were built, Gen. 16.2. (2.) For repairing decayed Places, 1 King. 12.25. (3.) For the Restauration, Preservation, and Exaltation of God's People, Jer. 31.4. The Greek word, 〈 in non-Latin alphabet 〉 , preparo, instruo, to prepare or build up, is (as Illyricus says) a military Word, and signifies (vasa instrumentá{que} castrensia colligere) the gathering together of Vessels or Utensils of the Camp, of 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , a Vessel. God may be said to be a Builder, in a four-fold respect.

• 1. He created or built the visible World.
• 2. He built or constituted the Church Militant.
• 3. The Church Triumphant.
• 4. The Invisible World, the Celestial City, or New Jerusalem, for the Church Triumphant to inhabit, when the visible World is dissolved.

In a Builder we are to consider three things, viz. Skill, Strength, Action: 1. Skill to contrive; 2. Strength to provide; and, 3. Action to complete: All which are fairly applicable to God as a Builder, as appears in the following Particulars.

Metaphor.

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

II. A Master-Builder usually hath a principal or Head-Workman, to whom he imparts his Secrets in his great and weighty Contrivances, who is to enter upon the chiefest part of the Work; and not only to work himself, but to order and direct all subordinate Workmen.

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

IV. A wise Master-Builder lays a Foundation, to set that Fabric upon, that he intends to build for a House. City, or any kind of Edifice, which cannot stand without it, as Christ tells us.

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

VI. A Builder raises Fabrics of several sorts: some of higher Consideration and Grandeur than others, as Temples, the Palaces and Thrones of Princes, Noble and Great Men's Houses, inferior Dwellings, and dismal Prisons.

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

VIII. A Builder is a great Benefactor to the World, in making Places both for Safety and Conveniency.

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

Disparity.

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

II. God, the infinite and most wise Contriver, hath his Word or Son, who is called the Wisdom of God, and a wonderful Counselor, to be his Head-Workman, who was in the Bosom of the Father, and understood all his Secrets, by whom he made the Worlds, who is called the Son, the Character, Image, or Representative of God, without whom there was nothing contrived or made, that was made; either things in Heaven, or things on Earth, visible or invisible, whether Thrones, Dominions, or Principalities; all things were made by him, and he was before all things, and from him came Order and Direction to all subordinate or secondary Causes.

III. God, the Builder of all things, had the Idea in his own Mind, and gave Order for the bringing of them forth, in order to suit his most wise and wonderful Purposes: for as known to God are all his Works from the beginning, so he said, Let the Heavens, the Earth, the Water, the Air appear ; and they did so.

IV. God, this great and wise Master-Builder, hath planted the Heavens above, and laid the Foundations of the Earth beneath: which when we consider, that they have no bottom, but the Air and the Water, we must resolve it into his own Power, which can do everything, or his Word or Son, who bears up the Pillars of the Earth, and upholds all things: He looked for a City which hath Foundations, whose Builder and Maker is God.

V. The God of the whole Earth did at the first put all Materials into their proper places, and assigned all his Servants their respective Work; the Heavens above the Air, the Air above the Earth, and the Earth above the Waters. Christ is Head-Workman above Angels, Angels above Men, Men in Work and Business above the Fowls of the Air, Beasts of the Field, creeping Things of the Earth, Fishes of the Sea. Men above one another, in respect of his Church, (his spiritual Building) Moses above Joshua, and ordinary Prophets; Aaron above other Priests; Apostles above Evangelists, and ordinary Ministers: And all to show his wonderful Skill and Wisdom. Angels to keep his Commands, and sing Praise; the Heavens to declare his Glory, and the Firmament to show his handy Works. Moses to manifest Wonders on Earth, Aaron to celebrate his Worship, John the Baptist to set forth Jesus, the Apostles to plant Churches, and preach the Gospel to Jews and Gentiles.— Elders of a lower Rank; — Apollo, and Evangelists: All which have their peculiar Work and Place assigned, by the great Architect of the whole Universe.

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

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

VIII. God is a great Benefactor, who hath made Buildings both for Safety and Conveniency: He made the Fountains to contain the great Deeps, to keep them from breaking out upon the World; he has made Windows in Heaven, to keep the Waters above from falling down too furiously, to the prejudice of Man and Beast: He hath made Chambers, to keep in the roaring Winds, from annoying Mortals with constant and impetuous Blasts: The raging Element of Fire he hath confined to its proper Region, where it cannot harm us without his permission. He hath given us a pleasant and fruitful Earth, a comfortable and refreshing Air, a beautiful and delightful Heaven, which he has placed as a Canopy over us. — He has constituted a good and holy Church, which is as a Wine-Cellar to supply all our Wants, where he has placed the Word, the Spirit, the Ordinances, good Counsel and Instructions, suitable Comforts and Consolations; there is the Wine, the Oil, the Balm, the Bread, where he feeds his Lambs, and makes his Flocks to rest at Noon, satisfying with Favor, and filling with the Blessings of his Bounty: He will abundantly bless Zion's Provision, &c.

IX. God is pleased with his Work, when finished: He looked upon all things which his Hand had made, and behold it was very good. — He is worthy of Honor for what he hath done, because they are great things, mighty things, wonderful things, without number: So that it might be said, as David, O give thanks to the Lord, who by his Wisdom made Heaven: Let all the Host of Heaven, and all the Inhabitants of the Earth, praise, &c.

Metaphor.

I. AN earthly Builder is but a mortal Man, subject to Weakness and Death.

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

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

IV. The earthly Builder must have Materials to work upon, and Servants to employ.

V. An earthly Builder cannot effect his Purposes in point of Building, by his Word, without Work and Labor.

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

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

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

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

X. An earthly Builder builds for other Men, all being not for himself.

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

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

Disparity.

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

II. The heavenly Builder hath all the Treasures of Wisdom, he is full of Wisdom and Knowledge, he is essentially wise and skillful, and gives all the Wisdom and Skill, that is possessed, enjoyed, or used by Men or Angels: 'It is unsearchable, past finding out, beyond all comprehension, so profound, that Angels are Fools in comparison of him: — He charges his Angels with Folly.

III. The heavenly Builder (having all Wisdom and Knowledge) sees by one Act, (uno intuitu) all things that are necessary and commodious, and needeth not to suspend Actions till after Study and Consideration, nor stay for any one to be his Help and Counselor, because there is none able or fit to teach him: Who hath been his Counselor? &c.

IV. The heavenly Builder can make Matter fit for his purpose, where he finds none; even as all Things that are seen, were not made of things that do appear, but of Matter that was void of Form, of which there was no pre-existence, but it was made out of nothing, and then formed into a glorious Globe, and most beautiful Fabric, by him, who alone (that is, without the help of any other) doth great Wonders; that by Wisdom made the Heavens, &c.

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

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

VII. But the heavenly Builder laid his Work upon a sure and unshaken Foundation, upon an impregnable Rock, firm and immovable against all violence whatsoever, viz. his own Almightiness, than which nothing can be more permanent, &c.

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

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

X. But all the Buildings that God makes are for himself; he is no Man's Workman or Servant, but hath made all things for himself: For his own Pleasure they were and are created.

XI. But God is perfect in Knowledge, and therefore uncapable of Addition to it. None can tax him of Hastiness, Failure, or Inadvertency. All Sciences meet in Him, as their proper Center.

XII. No such thing done, or need to be done by God: No Angels unmade, or Heavens dissolved, or Souls annihilated or extinguished, or Seas dried up, to put them into a better Form: I know that thou canst do everything, and that no Knowledge is hid from thee.

God a Man of War.

TO illustrate this Similitude, we shall show,

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

1. The Lord is engaged in a Spiritual War against the Ungodly, that remain obstinate and rebellious against him. He judges the Righteous, and is angry with the Wicked every day: If he turn not, he will whet his Sword; he hath bent his Bow, and made it ready: He hath also prepared for him the Instruments of Death, he ordaineth his Arrows against the Persecutors. If I whet my glittering Sword, (saith the Lord) and mine hand take hold on Judgment, I will render Vengeance to mine Enemies, and will reward them that hate me: I will make mine Arrows drunk with Blood, (and my Sword shall devour Flesh) and that with the Blood of the Slain, and of the Captives, &c.

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

Q. But what manner of Warrior is God?

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

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

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

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

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

Metaphor.

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

II. He trains up and disciplines his Army in the Military Art, instructing them how to behave themselves in all Martial Engagements, discovering the Enemies Stratagems to them.

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

IV. A Royal Warrior (when engaged in War) sends forth Commissions, and levies an Army or Armies, (as the Kings of Israel did, who were great Warriors) and his Orders are obeyed.

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

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

VII. A Warrior causes his Trumpets to sound, to make ready for the Battle.

VIII. A Warrior, when he musters his Army, sets them in array, assigning their proper Work and Stations, for the respective Squadrons or Divisions.

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

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

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

XII. The General, or chief Warrior, marches in the Head of his Army, and leads them on in Person to Battle.

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

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

Parallel.

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

II. God teaches his People how to behave themselves in spiritual Conflicts, and to fight under his Banner, when he calls them forth. He warns them of the Dangers of Enemies, and discovers the Subtilties and Devices of their Soul-Adversaries.

III. God doth nothing rashly; for in all Wars he engages in, or Desolations that he brings, He consults his own Wisdom, and doth all by the Counsel of his own Will.

IV. God is invested with Power and supreme Authority, to raise Armies at his Pleasure; if he gives but the Word, they immediately rally together. God will lift up an Ensign to the Nations from far, and will hiss unto them from the end of the Earth; and behold they shall come with speeed quickly. — And it shall come to pass in that day, that the Lord shall hiss for the Fly, that is in the uttermost part of the Rivers of Egypt, and for the Be that is in Assyria; and they shall come, &c. All are ready, when He gives the Summons: Angels, Men, Dragons, Beasts, the great Deeps, Fire, Hail, Snow, Wind, Frogs, Flies, Locusts, Caterpillars, &c. let him but hiss (as it were) and they come to execute his Commands. 'It is said of Pompey, that when one of his Officers complained of the want of Men, he should reply, Let me but stamp with my foot upon the Ground of Italy, and I shall have Men enough ; which was a Note of confident Pride in him, for he was wholly defeated afterwards by Caesar: Yet 'tis always true of the Lord of Hosts; for if he holds up his Finger, all the Celestial and Terrestrial Host are ready to fight his Battels.

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

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

VII. God commands the Trumpets to be blown, that all might be prepared for the Day of his dreadful Controversy. Blow the Trumpet in Zion, and sound an Alarm in my holy Mountain: Let all the Inhabitants of the Land tremble. And the Lord shall he seen over them, and his Arrows shall go forth as the Lightning; and the Lord God shall blow the Trumpet, and shall go forth with the Whirlwind of the South.

VIII. The Lord musters his Armies: The Noise of a Multitude in the Mountains, like as of a great People: A tumultuous Noise of the Kingdoms and Nations gathered together. The Lord of Hosts mustereth the Host of the Battle. In the Wars of his People Israel, he gave directions for their Battle-Array, and when to give the Assault.

IX. God hath published in his Word the Reasons why he prepares for War against a People or Nation: They have moved me to Jealousy with that which is not God, they have provoked me to Anger with their Vanities; and I will move them to Jealousy with those that are not a People, I will provoke them to Anger with a foolish Nation: For a Fire is kindled in mine Anger, and shall burn into the lowest Hell, &c. I will heap Mischief upon them, I will spend mine Arrows upon them. 'It is because Men turn not from their Sins: They profess to know God, but in Works deny him, setting up the Creature instead of the Creator. For the Iniquity of his Covetousness (saith God) I was wroth. Men slight the Offers and Tenders of the Gospel, and though they add Drunkenness to Thirst, they think they shall have Peace; and for that reason God proclaims War, and saith, he hath whet his Sword. Wherefore was it that God brought his Sword upon Jerusalem, and gave it into the hands of the Babylonians? Was it not for rejecting his Word, and despising his Messengers? Hence his Wrath came upon them, till there was no Remedy; hence Jerusalem was given up again to be trod down by the Romans, viz. because they rejected Christ and the Gospel.

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

XI. God animates and encourages his People, as he did Joshua. — There shall not any Man be able to stand before thee, all the days of thy Life: As I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee. Be strong, of a good Courage, &c. Only be thou strong, and very courageous. — For then thou shalt make thy Way prosperous, and then thou shalt have good success.

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

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

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

Metaphor.

I. THe most renowned Conqueror, or most successful Martialist on Earth, is vulnerable and mortal. Alexander would be thought the Son of Jupiter, but Death soon convinced him.

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

III. There is no earthly Warrior, though never so redoubted, but may be matched, and conquered too.

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

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

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

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

VIII. Such cannot kill the Soul.

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

X. He makes his Subjects bear the Charge.

Disparity.

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

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

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

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

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

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

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

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

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

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

See the Metaphor of Captain.

God a Strong-Tower.

THese Metaphors,

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

To open this Metaphor, we shall show,

• 1. What is meant by the Name of God.
• 2. Run the Parallel.
• 3. In what respects his Name may be called a Strong Tower ; with some short Application.

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

2. 'It is put for Aid and Help.

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

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

Metaphor.

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

II. A strong Tower or Garrison is furnished with plenty of Provision, to supply the Soldiers when besieged.

III. A strong Tower is furnished with a resolute courageous Commander, and well disciplined Soldiers, whom the Captain animates and arms, receiving his flying Friends into Protection.

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

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

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

VII. In a strong Tower the Walls and Bulwarks are furnished with Artillery, and other Military Engines, to keep off and destroy the Assailants.

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

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

X. Sometimes from a strong Tower, a Party is commanded to make brave Sallies and Onsets on the Enemy.

XI. A strong Tower only saves and protects those that are got into it. — Others are exposed to the Fury of the Enemy. The knowledge of its impregnable Strength, gives Courage and Resolution to such as are in it, to bid defiance to the Rage and Malice of all Enemies.

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

Parallel.

I. GOD is the Christian's Magazine and spiritual Armory, from thence he is furnished with Weapons to combat his Soul's Adversaries, as the Girdle of Truth, the Breast-plate of Righteousness, Shooes of the Preparation of the Gospel of Peace, the Shield of Faith, the Helmet of Salvation, the Sword of the Spirit, &c. reckoned up in Ephes. 6.10, 11, 12, 13, 14, &c.

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

III. The Lord Jesus Christ is commissioned as chief Officer in this heavenly Tower, whose Resolution no Force can shake, whose Courage no Enemy can daunt, and whose Skill in training and disciplining his Soldiers no Military Professor can equal. He is the Captain of our Salvation; by him (and only him) all distressed Sinners are admitted into the Shelter and Protection of this Tower. He only shuts and opens: None can come unto the Father but by him: Without him we can do nothing. He distributes his Graces, and fits for an Encounter.— He gives his Saints Power to tread upon Serpents and Scorpions, and over all the Power of the Enemy, &c.

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

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

VI. A bare external Profession of Religion, superficial reading of the Scriptures, thinking (like the Jews) to have eternal Life in them; speculative Knowledge, or that which is merely historical; assembling or joining in Communion with God's People in his Ordinances; Conversations morally sober, outward Strictness in Christian Duties, pious Performances, &c. may be fitly compared to these Out-works, which, though in themselves very good, and to be practiced, yet without the Root of the Matter, that is, the Life and Power of Grace in the Heart, they are not by any means to be rested in; for when an Enemy comes, these Defences are too weak and unserviceable. It therefore concerns the Safety of Christians, to go to God (this impregnable Tower) through Christ, and make a timely Retreat into their great Citadel; else their Fortification will be certainly demolished, and they destroyed, as in the foolish Virgins Case.

VII. This heavenly Tower is furnished with a dreadful Train of Artillery. He distributes Death, Desolation, and Havock, among the proud rebellious Pharaohs of the Earth, that oppress his People. He deals Destruction in loud Peals of Thunder, and furious Storms of Rain, Hail, and Fire. He pours out the Vials of his Wrath, rends Rocks, and makes the Earth to quake.— He can (and will in time) melt the Elements with fervent Heat, and burn up the Earth, and the Works therein. The murthering Cannon never roared out more Horror and Amazement, than the Wrath and Vengeance of an incensed God, elegantly expressed, Psal. 18.8, 9, 10, 11, 12, 13, 14, &c. The Earth shook and trembled; the Foundations of the Hills moved, and were shaken, because of his Wrath. There went up Smoke out of his Nostrils, and Fire out of his Mouth devoured — Coals were kindled by it. He bowed the Heavens also, and came down, and Darkness was under his Feet. He rode upon a Cherub, and did fly; yea, he did fly upon the Wings of the Wind. He made Darkness his secret Place; his Pavilion round about him were dark Waters, and thick Clouds of the Skies. At the Brightness that was before him, his thick Clouds passed, Hailstones, and Coals of Fire. The Lord also thundered in the Heavens, and the Highest gave his Voice, Hail-stones, and Coals of Fire: Yea, he sent out his Arrows, and scattered them; and he shot out Lightnings, and discomfited them.

VIII. The Lord can baffle the Combinations of the Wicked, and entrap them in their own Snares: He disappoints the Devices of the Crafty, makes them fall into their own Pit; he brings the hidden Counsels of Wickedness to Light, and defeats the Plots and Stratagems of Antichrist, of which (in his blessed Providence) he has given us many memorable Instances, in former and later Times.

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

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

XI. The Lord (in whose Name is strong Confidence) is a Place of Refuge, and strong Tower to his dear Children. Those sincere Ones that have given themselves up to him, they are secure out of the Devil's Gunshot, and the Power of Enemies; whilst the Hypocrites, and lukewarm Formalists, are upon all occasions exposed to both. But the valiant Soldiers of Jesus within the Tower, are animated with so brave a Courage, that they despise the Batteries and Assaults of the Enemy, (as was said concerning blasphemous Sennacherib:) The Virgin, the Daughter of Zion, hath despised thee, and laughed thee to Scorn; the Daughter of Jerusalem hath shaken her Head at thee: For she had absolute Confidence in her Strong-Hold.

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

Metaphor.

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

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

III. A strong Tower may be surprised, if the Watchmen be sleepy or negligent.

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

V. A strong Tower may be reduced by Famine.

Disparity.

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

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

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

IV. God knows the Hearts of all Men, and therefore cannot be deceived. He knows the secret Bent and Inclination of the closest Hypocrite, and can render their darkest Designs against him or his People ineffectual.

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

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

The Hebrew Names of God, as Jerome (the best Hebrician of the Fathers) observes, are Ten: Three come from Being, as Jehovah, Jah, Ehejeh ; three from Power, as El, Eloah, Elohim ; three from Governing, Adonai, Shaddai, Jehovah-Tsebaoth ; one from Excelling, as Elion.

1. Jehovah sets out the Eternity and Self-existency of God. — Je notes the Time to come, Ho the Time present, Vah the Time past. It consists of quiescent Letters, (or Letters of Rest) to show that there is no Rest till we come to Jehovah, and that there we are safe and secure. This Name is opened, Rev. 1.4, 8. & 4.8. & 11.17. & 16.5. 〈 in non-Latin alphabet 〉 : Which is, which was, and which is to come. It comes of 〈 in non-Latin alphabet 〉 Havah, He hath been. —

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

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

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

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

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

6. Elohim, Almighty's, or Almighty Powers, Gen. 1.1. 1 Chron. 17.21. 2▪ Sam. 7.23. 〈 in non-Latin alphabet 〉 Barah Elohim, that is, word for word, God's created ; that is, the Father, Son, and Spirit, created; noting, as some say Trinity in Unity ; or (as others say) the great Majesty of God, and the Plurality of his Excellencies.

With respect to the Signification of these Names also, God may be called a Strong Tower, because of his Almighty Power, and infinite Strength, which is a safe Sanctuary for such as fly to it.

7. Adonai, (derived from 〈 in non-Latin alphabet 〉 Eden, Basis, Columna, cui aliquid insistit ; a Base, Pillar, or Column, that bears up or supports anything) signifies Lord, who as he created all things, doth also sustain and preserve them. It is given to God in the Old Testament one hundred and thirty four times. See Ainsworth on Gen. 15.2.

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

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

9. Jehovah Tsebaioth, Lord of Hosts. The Rabbins observe, that he hath two general Troops, (Copiae tam inferiores quam supernae,) the Creatures above, and Creatures beneath, all ready pressed to be employed in his Wars, either defensive or offensive, for the Safeguard of his Favorites, or the Destruction of their Opposites.

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

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

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

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

God compared to a Giant,

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

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

Simile.

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

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

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

Parallel.

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

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

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

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

Ans. Sometimes, because he is greatly offended and provoked so to do by their Sins: You have I known above all the Families of the Earth, therefore will I punish you for your Iniquities. God's People sin sometimes with a high hand, therefore God punisheth them with a high hand: Thine Arrows stick fast in me, and thine Hand presseth me sore, saith that good Man, David: And again, There is no soundness in my Flesh, because of thine Anger; neither is there any Rest in my Bones, because of my Sin.

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

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

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

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

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

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

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

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

7. We must consider, that it is our Duty to acknowledge all our Troubles and Afflictions, and whatever they be, as coming from God; and look beyond Instruments and secondary Causes: Is there any Evil in the City, and I have not done it? He breaketh me with Breach upon Breach, and runneth upon me like a Giant. He ; Why some may say, It was the Devil and his Agents, viz. the Sabaeans, and Chaldeans, &c. Job knew that no Devil or wicked Man could hurt or touch him, if God did not give them leave, and open the Door for them.

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

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

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

2. That God might crucify them unto all the things of this World: They do not only this way come to see the Vanity and Emptiness of them, but to be dead unto them. In Prosperity the Hearts of the best of Men are ready to be ensnared with the World, therefore God brings Adversity upon them. And indeed it is every way as good and useful for a Saint, as Winter and sharp Frosts are to the Fruits of the Earth, which kills the Worms and Weeds, that otherwise would greatly hurt and injure them. God's Jobs have a Body of Sin and Death in them, as well as others, and nothing like Affliction tends to destroy it. The Corruptions of our Hearts are compared to Chaff and Dross, which the Furnace of Affliction burns up, and purges away. No Man is so pure and clean, but he needs to be made more pure, and more holy.