A Key to Open Scripture Metaphors

God compared to a Lion.

WE have here a threefold Simile, which showeth the fearful State of a wicked and provoking People.

• 1. I will be unto them as a Lion, I will devour them like a Lion.
• 2. As a Leopard I will observe them.
• 3. I will meet them as a Bear bereaved of her Whelps.

Doct. 1. God, in his breaking in upon a wicked and rebellious People, in a way of Wrath and Judgment, will be unto them as a Lion.

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

Simile.

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

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

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

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

V. The Lion is a Creature (as Naturalists observe) that seems much for Justice. No Creature more fixed or constant in their Love and Friendship, or more ready to revenge the Breach of Amity, than is a Lion; which is further demonstrated by a great Historian, citing a Passage of Eudemus, who writeth of a certain young Man, that nourished together many Years, a Dog, a Bear, and a Lion ; who lived in perfect Peace and Concord, without Breach, Snarling, or appearance of Anger. But on a day, as the Dog and the Bear played together, and biting one another gently, it happened that the poor Dog fastened his Teeth in sport, deeper than the Bear could digest; and thereupon he presently fell upon him, and with his Claws tore out the soft part of his Belly, whereof he presently died. The Lion sitting by, and seeing this Cruelty, and Breach of Love, Amity, and Concord, that had been amongst them, was inflamed to revenge that Perfidy, and like a true King of Beasts, measured the same measure to the Bear, as he had done to the Dog, and served him with the same Sauce, tearing him instantly in pieces. If a Lion be harmed by a Man, with a Stone or Dart, according to the Merit of their Hurt, they frame their Revenge.

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

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

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

IX. The Lion (as Pliny observes) cannot endure to be looked asquint upon by any.

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

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

Parallel.

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

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

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

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

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

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

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

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

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

X. God is full of Clemency and Bowels to all that submit to him. When he sees a poor Creature to humble himself, and fall down at his Feet, and petition for Mercy, O how ready is he to forgive and pass by all former Treasons and Rebellions against him! Seest thou how Ahab humbleth himself? I will not, saith the Lord, because he hath humbled himself, bring the Evil in his Days. Yet this Ahab was an abominable Wretch in God's sight, a Monster of Wickedness; therefore 'tis said, There was none like Ahab, who sold himself to work Wickedness in the sight of the Lord, whom Jezebel his Wife stirred up. Ephraim provoked God to Anger, but he bemoans himself, and repents with Tears, and smites upon his Thigh, with Shame and Confusion of Face; and what saith God now to Ephraim? I will surely have Mercy upon him, my Bowels are troubled for him, I will surely have Mercy upon him, saith the Lord. I will not execute the Fierceness of mine Anger. I will not return to destroy Ephraim, for I am God, and not Man; my Heart is turned in me, my Repentings are kindled together. Tho God is as terrible as a Lion, yet it is only to the Impenitent, and those that stand out against him.

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

Simile.

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

Disparity.

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

God as a Leopard.

Simile.

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

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

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

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

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

Parallel.

I. WIcked Men fly in the Face of God; they are said to fight against him, and to resist him; and now saith God, I will be like a Leopard, I will as it were fly in your Faces, I will come furiously upon you in the way of my Judgments: I will not only as a Lion, tear the Caul of your Hearts; but as a Leopard, I will pull out your Eyes, and ye shall wander in Darkness.

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

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

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

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

God compared to a Bear.

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

Simile.

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

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

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

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

Parallel.

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

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

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

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

God compared to a Moth,

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

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

Simile.

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

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

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

IV. A Moth eats and devours Garments secretly; you may not quickly spy him out; he makes no Noise of his coming; you cannot tell whether it be got into your Cloth or Garments, or not, at first.

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

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

Parallel.

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

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

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

IV. God sometimes comes secretly upon a People, in a way of Wrath; he surprizes them on a sudden, comes on them, as Travail upon a Woman with Child. They have thought themselves safe from Danger, and suddenly dreadful Confusion breaketh out against them: Peace may be on the Night, but Horror in the Morning.

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

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

Quest. But here possibly some may inquire, How is God said to be a Moth unto a People?

Answ. In Answer unto this Question, take what Mr. Burroughs hath said, in his Exposition on Hosea. Saith he,

God a Refuge.

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

• 1. Shew the Import and Signification of the Word.
• 2. Give the various Acceptations of it.
• 3. Shew in what respects the Term is attributed to God, by way of Parallel.
• 4. Produce some Disparities.
• 5. Draw some brief Inferences from the Whole.

I. This Word is expressed in Hebrew by 〈 in non-Latin alphabet 〉 , and is by Interpreters sometimes rendered Hope, sometimes safe Habitation, &c. But commonly Refuge is called in Latin, Refugium, which is a Place, Person, or Thing to which we fly, that we might be safe from Danger. It signifies (in the full Latitude of it) any Place of Rescue, Succor, or Safety; it is called in Greek, 〈 in non-Latin alphabet 〉 , and is derived of 〈 in non-Latin alphabet 〉 , perfugio, properly noting a flying to some place of Security; and is indeed a most splendid Metaphor, most significantly demonstrating the Frame of their Minds, who (when on every side beset with inextricable Troubles) upon the Despair of human Help, repair to God as their only Refuge.

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

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

2. For Preservation of Public Safety and Propriety, from the Invasions of wicked or envious Men, Psal. 48.3, 4.

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

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

5. For Security against the Avenger of Blood, by God's Appointment.

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

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

Metaphor.

I. THis word Refuge, implies Persons in Distress.

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

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

IV. 'It is necessary also that a Refuge be not far off, when Dangers approach.

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

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

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

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

IX. Refuges are for the Preservation of Public Prosperity, 〈1 page duplicate〉 〈1 page duplicate〉 from the Envy and Malice of Enemies.

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

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

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

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

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

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

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

Parallel.

I. SInners, nay, the Godly themselves, are ofttimes in great Danger and Distress: In my Distress I called upon the Lord.

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

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

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

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

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

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

VIII. God being the Saints Refuge, greatly animates, encourages, and fortifies their Minds, against all the dreadful and amazing Dispensations of God: When there are Signs in the Sun, and in the Moon, and in the Stars▪ and on the Earth, Blood, Fire, and Vapour of Smoke: When there is Distress of Nations, with Perplexity, the Sea and the Waves roaring, and Men's Hearts failing for Fear, and for looking after those things which are coming upon the Earth: For the Powers of Heaven shall be shaken. In such a Day as this the Godly are secured, and, with David, say, Under the shadow of thy Wings will I make my Refuge, until these Calamities are •• ver-past. I will both lay me down in Peace, and sleep; for thou, Lord, makest me to dwell in Safety.

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

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

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

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

See Christ the Way.

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

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

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

See God a Habitation.

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

Metaphor.

I. OTher Refuges save or secure only from human Violence and Danger.

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

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

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

V. The Cities of Refuge under the Law, were only for the Man-slayer, who by Chance or Casualty killed a Man, not for willful Murderers.

Disparity.

I. GOD is a Refuge, that saves and delivers from Spiritual and Eternal Dangers.

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

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

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

V. God in Christ is a Refuge, not only for Man-slayers, but Murderers, Adulterers, yea, the vilest and worst of Sinners, if by true Faith and Repentance they seek to him. Manasseh, who made Jerusalem run down with Blood ; and Mary Magdalene, found Refuge (viz. Pardon and Forgiveness) in him.

God an Housholder.

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

1. Because it was he that planted the Vineyard. We take Vineyard for the World, or the State of the Jews in the Land of Canaan.

2. He hedged it round about, he dig'd a Wine-Press, and built a Tower.

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

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

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

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

The Word Housholder imports three things:

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

All these seem fairly applicable to God, Metaphorically.

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

2. God hath Business to do in this World, to replenish the Earth, and to establish his Will in respect of Worship and Service: Thy Will be done on Earth, as it is in Heaven, &c.

3. God hath a Family of Servants to govern: The Soul of the Father, as well as the Soul of the Son, is mine: And he saith to these Servants, Dwell in the Land, do good, and employ the Talents given you.

God is (and may not unfitly be compared to) a Housholder. Here I shall give you the Properties of a Housholder, according to the Sence of the Word, and the true Intent of the Text; and so go on, by God's help, in prosecution of the Parallel.

Metaphor.

I. AN Housholder is the first Founder or Setler of a Family; for there can be no such thing as a Housholder, Family, &c. without a raising, or first founding of it: And there can be no such Raising or Founding, without a Beginner or Founder; where there are Effects, there must be a Cause producing those Effects.

II. An Housholder, that is to be concerned with Family-Affairs, doth frame and build a House or Dwelling, as a very needful Conveniency for himself and Family.

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

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

V. A good Housholder sets things in good Order, leaves nothing confused, to occasion Quarrelling and Strife; sets all in their proper places: His eldest Son and First-born is made the Chief; the rest of the Children and Servants are made Inferiors to him; he is called, the Excellency of Dignity.

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

VII. A good Housholder maketh good Provision for the Subsistence of his Family; he knoweth that they cannot labor, without Sustenance and Supplies.

VIII. A good Housholder keeps his Place, leaves not his Family when Discord happens amongst them; he accounts it his Work to heal and strengthen, not to destroy a House.

IX. A good Housholder lays out Ground for his Servants Employment, and Family's Supply; one Place for a Vine, and another for a Garden, with others for Fields and Meadows, for Hay, &c.

X. A wise and good Housholder contrives the best Situation, as well as the best Methods of Accommodation, for his Household; plants them as near as may be to Pools, Rivers, pleasant Streams, and fruitful Springs, where such are, or may be formed and made.

XI. A good and wise Housholder teacheth and instructeth his Household in good Manners, and fit Behavior, shows Faults, and dislikes uncomely and debauched Actions and Examples, is angry at reiterated Untowardness. Abraham taught his Children, Moses instructed Israel; David taught Solomon, was angry with Absalom, as Eli with his Sons.

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

XIII. A good and wise Housholder takes care for the Preservation and Security of his Family, in respect of Health, and Safety against Thieves and Enemies; sends for a Physician, as soon as he finds any ill; orders the Doors and Gates to be kept fast with Bars and Locks.

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

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

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

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

XVIII. A wise and good Housholder deals plainly and uprightly with his Family, showeth them the Danger of Disobedience, both to Children and Servants, hides nothing from them that may be for their Good; lets his Servants know, that if they obey not, he will turn them out of Service; and Children, if they are disobedient, they shall not only be beaten, but also dispossessed of many Privileges and Inheritances.

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

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

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

XXII. A good and wise Housholder, when any are obstinate, withdraws the Manifestation of former Goodness, Favor, and Delight; for if after all good Means used fruitlessly, they will not be reclaimed, then he frowns on them, and cannot show his Countenance as at other Times.

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

XXIV. A wise and good Housholder brings all the Spoil taken from his Enemies, and all the Fruits of his Land, into his own Household; there are his Trophies, and the Fruits of his Labor found.

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

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

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

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

XXIX. A good and wise Housholder is ready to have his Actions tried, and refuseth not to come before a Judge, or before the Determination of tolerable indifferent Persons.

XXX. A good and wise Housholder renders Rewards and Encouragement to his Family, and Servants that do well: Be thou Ruler over much; enter into the Joy of thy Lord.

Parallel.

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

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

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

IV. Thus God, the great and good Housholder hath done. He hath made nothing in vain, but hath fitted each Creature with Natures, to do Work suitable to their proper Station: The Angels to dwell in Heaven, to praise in Heaven, to fly through Heaven, to come down into the Air, to visit the Earth, and view the Sons of Men: Men are fitted to look up to Heaven, to pray, to read, to contemplate, to reverence God, to propagate, to replenish the Earth: Beasts are fitted for Labor and Service, as the Horse, the Mule, the Ox, &c. The Sheep, with all other Creatures, receive Influence from his great and good Spirit, so as to come to the Place where their Prey is, and where they are to be taken for assigned Use.

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

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

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

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

IX. God, the wise Housholder, hath set out the Church for a Vineyard and Garden, dig'd a Wine-Press, and built a Tower; the World for a plowed Field; the wise and best Men, both Divines, Philosophers, Naturalists and Historians, to yield a fruitful Crop of Teaching and Instruction, to supply his great Household.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

XXIV. God brake the Head of Leviathan, gave it to be Meat to his People in the Wilderness, cut Rahab, wounded the Dragon, overthrew great Kingdoms and Armies, &c. gained Victory over mighty Kings, and brought the •• ruits of all his Works into his Church; there are his worthy Acts, Doctrine, and Book of the Acts, and Examples of all his Servants.

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

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

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

XXVIII. Thus God dealt with Israel and Judah, gave Jacob to the Spoil, and Israel to the Robbers, and was so far from interposing between them and Danger, that he gave them up to fearful Ruin from the Chaldeans, and to the Romans, in the Time of Josephus ; declaring that his Eye should not pity, neither would he have Mercy. And as to particular Persons, David told Solomon, that if he forsook God, God would cast him off forever. Thus those are confounded, even as Judas Iscariot was, and as Jesus Christ speaks of the Branches that abide not, They are cast off, and Men gather them, and they come to Burning ; and as Salt, when good for nothing, is cast to the Dunghill, and trodden underfoot.

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

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

Metaphor.

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

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

III. An Housholder in this World wants Wisdom, and may be defective in respect of Government over his Household.

IV. An Housholder cannot of himself make his Family.

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

VI. An Housholder in this World may be taken away from his Household by human Force, or by Sickness and Death.

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

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

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

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

Disparity.

I. GOD hath a very great Family, as numerous as the Stars, or the Sand of the Sea: The God of the whole Earth shall he be called: The Earth is the Lord's, and the Fulness thereof. The Fathers and the Children are all his, and the whole World receives great Benefits by him, &c. He gives all their Meat in due season; He makes the Sun to shine, and the Rain to fall, on the Just and Unjust.

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

III. God is infinitely wise and good, perfect in Knowledge, hath all Treasures of Wisdom and Knowledge, hath Depths of Wisdom and Knowledge, unsearchable, and past finding out. 'It is impossible for him to err or miscarry in any case, his Way is perfect.

IV. But God is the Maker of his Family, from the highest to the lowest: Thou hast made us, and not we ourselves, &c.

V. But God is able to make all Grace abound, to make the Arms of their Hands strong, to renew their Strength like the Eagle; to make the Weak become as David, and David as the Angel of God; so as to run and not be weary, to walk and not faint.

VI. God is always abiding, as he hath no beginning of Days, nor end of Life: He is the eternal and ever-living God.

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

VIII. But God, the Keeper of Israel, neither slumbers nor sleeps; for Night and Day, the Dark and the Light, are alike to him; and between the Land and the Sea there is no difference: For his Ways are in the Dark, in the Deep; and his Footsteps are in the mighty Waters.

IX. But God, yea, the Omnipotent God, cannot be invaded, nor carried away captive; he keeps his Place, and is immovable. None hath an Arm like God; and by Strength, nor no other way, shall any prevail over him. God is Omnipotent, Powerful, Invincible, &c.

X. But God, the Preserver of Men, and of the Souls of his Saints, can so preserve in Peace, that none dar •• s approach to rob his Family of it. God gives his Family Consolation and good Hope here, and Reward or Inheritance hereafter, which shall never fade away, nor be taken from them.

God as a Potter.

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

Metaphor.

I. A Potter is an Artificer, an Artisan or Workman, one skillful to work in Earth, or to form and make Pots, and other Vessels of Clay.

II. A Potter prepares his Clay or Matter first, of which he intends to make his Vessels; and when he hath made it fit, and ready for the Wheel, he goes to work.

III. A Potter projects beforehand, what kind of Vessel he will make of such Clay; he hath the Form and Fashion of it in his Mind, before he goes to work; nay, (and it may be) makes known what a Vessel he will make.

IV. A Potter makes Vessels of divers Sorts and Sizes, and for several Uses; some are for more honorable and noble Services than others.

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

VI. A Potter hath Power over the Clay, of the same Lump, to make one Vessel unto Honor, and another to Dishonor.

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

Parallel.

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

II. God created or prepared the Earth, the Clay, before he formed Man, and out of it was he made: And the Lord made Man of the Dust of the Ground.

III. Known unto God are all his Works from the beginning. He contrived in his eternal Council, what a kind of Creature he would make Man; nay, and at the time of his Formation, he declared what a rare Vessel he should be: Let us make Man in our own Image, after our Likeness; and let him have Dominion over the Fish of the Sea, and Fowls of the Air, &c.

IV. God makes Vessels of divers Sorts and Sizes: All Men are not of the like Stature and Beauty in their first Formation; neither are they so, as they are made or formed anew in Christ Jesus; for some Vessels are designed by the great Potter to contain the Golden Oil, and Soul-enriching Treasure, for the emptying of them into others.

V. God sometimes, whilst he is at work to form and fashion a Soul for his own Use, by the Preaching of the Gospel, finds the Vessel marred in his hand, the Clay yields not, nor is pliable; and finding it will not be a fit Vessel for Honor, he makes a Vessel for Dishonor.

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

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

Metaphor.

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

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

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

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

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

Disparity.

I. GOd hath his Wisdom of, and from Himself.

II. God is infinite in Wisdom, loveth all things he goes about, and his Care is accordingly; a God that is never unmindful of the Work of his Hands: so that if any Vessel is broke, the Fault is not in him, but either in themselves, or some cursed Enemy.

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

IV. God first made the Clay, he created the Dust of the Earth, and then out of it made or framed Man.

V. God never made or framed any Vessel, but as it came out of his Hand it was well done, without Fault or Blemish: And God saw all the Work of his Hands, and behold it was very good.

God to the Wicked is a Consuming Fire.

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

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

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

Metaphor.

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

II. A Fire breaks forth sometimes very suddenly, when none think of it; but all are, as they judge, very safe and secure: yet in a Moment are they surprised, when nothing but Horror and Amazement is in the Streets.

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

IV. A consuming Fire destroys exceedingly, it overthrows famous Cities, burns down Houses; it makes your Marbles, and other curious wrought Stones and Bricks, to fly; it lays all desolate before it, and makes a fenced City become as a ruinous Heap. What Ruin did it make on Sodom and Gomorrah, and the Cities about them? What in London, and in many other Cities and Towns, that might be mentioned, to evince the outrageous Cruelty of Fire? &c.

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

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

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

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

IX. A consuming Fire lays waste, and makes desolate in a little Time; in a few Hours, what famous Towns have been consumed to Ashes? In the fatal Year of 1666, what dismal Ruin and Desolation was made in London, by the last great and fearful Conflagration! There were above Thirteen Thousand Houses burnt down, and turned to Rubbish and Ashes, with Eighty seven Parish-Churches, and six Chapels, besides the Exchange, and many stately public Halls, and magnificent Buildings; in all amounting to the Loss of near Ten Millions of Pounds Sterling.

Parallel.

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

II. God, like a dreadful and unexpected Fire, breaks out sometimes suddenly upon the Ungodly. How surprizing was that sudden and terrible Hand-writing on the Wall against Belshazzar, when he was drinking Wine in Bowles? Immediately the King's Countenance was changed, and he was troubled in his Thoughts, so that the Joynts of his Loins were loosed, and his Knees smote one against the other. When they cry Peace and Safety, then sudden Destruction cometh, as Travail upon a Woman with Child, and they shall not escape.

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

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

V. God will spare the Mighty and Honorable of the Earth, no more than the poor and contemptible Ones; the King on the Throne must with Vengeance be brought down and consumed, as well as the Beggar on the Dunghil; the gallant Citizen, as well as the inferior Countryman. The greatest Courage then will fail, and the strongest fleshly Confidence then will signify nothing. The Day of the Lord of Hosts shall be upon everyone that is lofty, and upon everyone that is proud, and lifted up, and he shall be brought down; upon all the Cedars of Lebanon, that are lifted up, and upon all the Oaks of Bashan; upon all high Mountains, and upon all the Hills that are lifted up; and upon every high Tower, and upon every fenced Wall, that is lifted up with the Haughtiness of Man, shall the fierce Indignation of the Lord be kindled, even to the bearing it down, and laying it low, even to the Dust; and the Lord shall be exalted in that Day. The Mountains quake at him, and the Hills are melted, and the Earth burns up, (or, is burned up. ) But the whole Earth shall be devoured by the Fire of his Jealousy; neither their Gold nor Silver shall be able to deliver them in the Day of the Lord's Wrath.

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

VII. The consuming Wrath of God, or those Plagues of his Fury, when he rises up to contend with the Wicked in a way of Vengeance and Indignation, with a Person or People, turns all their Joy into Mourning, and a bitter Day. I will (saith God by his Prophet) undo all those that have afflicted thee. The Fire of God's Wrath will utterly impoverish all the Wicked of the Earth, &c.

VIII. 'It is a fearful thing to fall into the Hands of the Living God, viz. God being a consuming Fire; in respect to this the Apostle spake these Words, For our God is a consuming Fire. If it be terrible to have a Finger, Foot, or Hand to burn off, or to hear that our Bodies must be cast into a Furnace of boiling Oil, or into a fierce devouring •• ire; how then can Sinners bear the Thoughts of falling into the Hands of the dreadful and terrible God, whose incensed Wrath is ten thousand times worse, and more intolerable, than any Fire that ever Mortals saw, or that ever any were cast into.

IX. God, when he goeth forth in Vengeance, will destroy mightily, and in a short space, when he rises up to set on fire the Briars and Thorns of the Earth. Through the Wrath of the Lord of Hosts is the Land darkened, and the People shall be as the Fuel of the Fire. Now will I (saith God) arise, and devour at once. Destruction is coming upon the Wicked of the Earth; Destruction upon Destruction in a Moment will come upon them. Let Mystery Babylon look to it, this Fire will kindle very suddenly upon that great City, in a more terrible and irreparable Manner, than her Agents have done upon our Metropolis ; yea, and her Plagues shall come in a Day, Death, and Mourning, and Famine, and she shall be utterly burnt with Fire. And let the Sinners in Zion tremble; for the Light of Israel shall be for a Fire, and his Holy One for a Flame, and it shall burn and devour his Thorns and his Briars in one day.

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

Metaphor.

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

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

III. A consuming Fire hath often been overcome, and put quite out, by Engines, Instruments, and Industry of Man; when it hath burned vehemently, a Stop hath been put to it, and further Danger prevented.

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

Disparity.

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

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

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

IV. The Fire of God's Wrath shall never be extinguished. Behold, thus saith the Lord, Mine Anger and my Fury shall be poured out, &c. and it shall not be quenched. Fire is kindled in mine Anger, and shall burn to the lowest Hell. And it is said, And they shall go forth, and look upon the Carcases of the Men that have transgressed against me; for the Worm shall not die, neither shall the Fire be quenched; and they shall be an Abhorring to all Flesh. There the Worm dieth not, and the Fire shall not be quenched.

The Arm of God.

SOmetimes by an Anthropopathy, an Arm is attributed to God, by which we are to denote his Strength and Power, because the Strength of a Man is known by the Strength of his Arm, whether it be in Labor, Fight, &c. Exod. 15.16. Job 40.4. Psal. 77.16. & 79.11. & 89.11, 14. Isa. 30.30. & 51.9. &c. Sometimes a stretched out Arm is ascribed to him; as Psal. 136.11, 12. Jer. 32.17. But here God is by a Metaphor said to be an Arm ; upon which we will produce the following Parallel.

Metaphor.

I. THe Arm is an essential and noble Part of Man.

II. The Arm is a very useful Limb or Member of the Body; what can the Body do for itself, or others, that hath no Arms?

III. The Arm guards, protects, defends, and saves the Body, from many Blows, and other imminent Dangers.

IV. The Arm is a very useful and ready thing to take hold of, and to bear such up that are weak and feeble. We commonly say, to such especially whom we dearly love, Take hold, and lean upon my Arm.

V. The Body hath, and needs two Arms, and cannot by any means spare either of them.

VI. The Arm is not only ready for Defense, but also to offend those Enemies, that would destroy and ruin the Body.

VII. With our Arms we embrace our Friends, and those we dearly love. Thus L •• ban embraced Jacob, and Jacob his Sons, before he died. 'It is a Sign our Wrath is pacified to those that have offended us; thus Esau embraced Jacob at their Meeting.

VIII. The Arms of a mighty Man are said to be very strong. Sampson broke the two Cords wherewith he was bound, the Cords that were upon his Arms became as Flax; and by the Strength of his Arm, with the Jaw-bone of an Ass, he slew a thousand Men; and afterwards overthrew the House where the Lord's of the Philistines were.

IX. In our Arms we carry our weak and young Children, if they cannot go; we that way show our Care, and Bowels of Compassion towards them.

X. The Arm or Hand is the Instrument of Action and Administration, 'tis that by which all our Works are performed; without Arms we can do nothing. There is a necessity of Arms, to get our Bread, and afterwards to feed our Mouths, &c.

XI. A Man usually stretches out his Arms, when he calls a Child to him that hath been rebellious, whom he is willing to pardon.

Parallel.

I. POwer is an Essential of the Divine Being, or one of the glorious Attributes of God.

II. The Power of God is very useful and profitable unto the Saints; of the same use that the Arm is to the Body, is God to Believers.

III. God guards, protects, defends, and saves the Church, which is his mystical Body, from those cursed Assaults and Blows of Satan, and other Dangers they are exposed to in this World.

IV. God's Power is useful and ready, to bear up and support all sincere, though weak and feeble Saints; nay, there is none can go alone, walk and not stumble, unless God takes hold of them. He led them ('tis said) by the right Hand of Moses, with his glorious Arm.

V. We read not only of the Arm, but Arms of God: Underneath are the everlasting Arms. There is the Arm of his Mercy, as well as the Arm of his Power; and the Church can by no means spare either of these Arms of God.

VI. The Arm of the Most-High is not only for Defense and Protection to the Church, but also to offend and destroy their implacable Enemies: He shall thrust out his Enemies from before thee, and shall say, Destroy them. Thou hast smitten all mine Enemies on the Cheek-bone, and hast broken the Teeth of the Ungodly.

VII. God in his Arms of Grace and Mer •• y, embraces all those that submit themselves unto him in an humble and sincere manner; and by this shows that his Wrath is appeased. And Christ is said to embrace the Spouse: His left Hand is under my Head, and his right Hand doth embrace me. As the Heart signifieth inward Love; so the Arm of Christ signifieth the Manifestation of that Love, saith a Reverend Author.

VIII. God is mighty in Power. Who hath an Arm like the Arm of God? Who knoweth the Power of his Anger, or who can show the Strength of his Love? There is nothing too hard for the Arm of God to do; nay, nothing is hard to him. With his Arms he will deliver his People: My own Arm brought Salvation. With the Strength of his Arm he will dash the Wicked in pieces, and overthrow the Strong-Holds of Babylon: I the Lord have spoken it, and I will do it.

IX. The Lord manifesteth his Bowels of Compassion and tender Care over his poor, young, and weak Children, by carrying them in his Arms: He shall feed his Flock like a Shepherd; he shall gather the Lambs with his Arms, and carry them in his Bosom.

X. Without God we can do nothing; he it is that works and labors for the Good of his Church: Lord, thou hast ordained Peace for us; for thou also hast wrought all our Works in us. He provides us Bread, and then feeds us also: Open thy Mouth wide, and I will fill it.

XI. God is said to stretch forth his Arms, when he calls upon rebellious Sinners, showing how willing he is, upon their Repentance, to pardon and forgive them.

Metaphor.

I. THe Arm of a Man is an Arm of Flesh, and consequently may decay, grow weak, or be withered.

II. The Arm of Man is short, and cannot help at a distance; such as is a Man, such is his Arm▪ and Power.

III. The Arm of Man is weak, and may be beaten down by a greater Force; cannot engage or encounter with the Powers of Hell.

IV. The Arm of a Man may be broke, or cut off, and so become useless.

V. The Arm of Man helps but for a time; he lives not always, and so cannot help always.

Disparity.

I. THe Arm of God is a spiritual Arm, and so cannot decay; all the Attributes of God abide, and change not.

II. God's Arm is not short; he can help and save afar off, as well as near; and Ten Thousands at once, though they live in so many Nations: The Lord's Arm is not shortened, that he cannot save.

III. God's Arm is very strong, too strong for the Mighty of the Earth; what is the Arm of Man to the Arm of God? Alas! what can they do? He is able with his little Finger to crush and break them to pieces; nay he is able to destroy all the Powers of Hell and Devils in a Moment.

IV. God's Arm cannot be broke, nor cut off.

V. The Arms of God can help at all Times, and in every Condition; hence called the everlasting Arms.

God compared to a Travailing Woman.

THis is a kind of Metaphor called an Anthropopathy, as all Places are that attribute anything human to God. In this Text we are to note, that his Lenity, Patience, and long Forbearance, are changed into a severe Vengeance: Because a travailing Woman, though in great Pain, yet patiently endures it, to the utmost Extremity of her Throws; and then, being overcome by the Violence of her Pangs, breaks out into Cries and Vociferation: Which most elegantly expresses the Patience and long Forbearance of God, and the Extremity of his Wrath, when provoked, Psal. 78.65, 66. Rom. 2.45.

Simile.

I. A Travailing Woman is in Pain, great Pain: When Pangs come upon thee like the Pain of a Woman in Travail.

II. A Woman in Travail cries out; her Pains are so great she cannot refrain; her Pangs make her cry bitterly.

III. A Woman in Travail strives to bring forth.

IV. 'It is not long, when great Pain and Pangs come upon a travailing Woman, e're she is delivered.

Parallel.

I. GOD is pleased to speak after this manner, as if he was in pain: I will ease me, saith he, of mine Adversaries, I will avenge me of mine Enemies. The Adversaries of God seem to hurt, and put him to pain. In all their Afflictions he was afflicted: When the Foot is afflicted, the Head is afflicted. God is pleased to condescend so low, as to sympathize with his Church; when she is pained, he is pained.

II. God will visibly demonstrate (to speak after the manner of Men) how his Soul is pained and distressed for his Church and People; hence saith he, I will cry like a travailing Woman.

III. God when he stirs up himself, and begins to cry and roar, 'tis that he may bring forth Deliverance for his Church.

IV. When God begins to roar in his thundering Judgments, pouring forth the Vials of his Wrath upon the Beast, and to cry like a travailing Woman, Deliverance will soon follow the Church.

God a Shield.

THis Term Shield is Metaphorically attributed to Princes and great Men, Psal. 17.10. Hos. 4.18. because they protect and defend their Subjects or Dependents from Injustice and Violence, as a Shield does the Body from Blows. For this reason God is called a Shield, because he protects and secures his People from the Attempts of Spiritual Adversaries, as well as Temporal.

Metaphor.

I. A Shield or Buckler is for Defense and Safeguard of the Body in time of Battle.

II. A Shield or Buckler is not only to defend and preserve one Part of the Body, but every Part; and not the Body only, but the whole Armor also that a Man hath. Hence it was made very large, and for its largeness called 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , a Gate or Door, denoting that which is large and broad enough to hide or cover the whole Body, and shelter it from Harm.

III. A Shield is used to keep that part of the Body that is struck at by the Enemy; 'tis a moveable Piece of Armor, that a skillful Hand can turn this way or that way, to take the Blow or Arrow, according as he sees 'tis directed against him.

Parallel.

I. GOD is the Defense and Safeguard of his Saints in all their Spiritual War and Conflicts, with the Enemies of their Souls.

II. God defends every part of the Soul, he preserves our Judgments from Corruption, our Wills from growing stubborn and rebellious, our Affections from being misled and ensnared with worldly Objects, our Consciences from Defilement, and so the whole Soul from the Venom and Poison of Sin and Satan; and not only so, but he preserves and keeps our Graces from Decays and Witherings. Thou, Lord, wilt bless the Righteous with Favor, thou wilt compass him about as with a Shield.

III. God keeps off the Blows and fiery Darts of the Devil, from wounding that Part or Grace of the Soul which is in the greatest Danger. Sometimes Satan strikes at the Faith of a Christian, God presently appears by his Word and Spirit, for the strengthening of that. Sometimes the Grace of Love is struck at, God then presents immediately Divine Objects before the Soul, and shows it more and more the Baseness, Deformity, and Emptiness of this World, and thereby increases and preserves the Love of the Soul to Himself, and to Jesus Christ. Again, the Will is aimed at, some Temptations are laid to catch that: Some Commands of God cannot be obeyed without much Self-denial, because they cross us in that which our own Wills are naturally carried out very strongly to desire; so that we must deny our Wills before we can do the Will of God. A Temptation comes very forcibly, when it runs with the Tide of our own Wills, when 'tis to save our Estates, Children, or Lives, from the Danger of Enemies. What? saith the Devil, wilt thou serve God, when he thwarts thee in everything that thou takest delight in? If thou lovest any one thing more than another, presently he must have it from thee: No Lamb in all the Flock will serve for a Sacrifice, but Isaac, Abraham 's only Child, must be offered up: No Place will content God, that Abraham should serve him in, but where he must live in Banishment from his Father's House, and all his dear Relations: Wilt thou, saith Satan, stoop to these low and contemptible Ordinances, be a Companion to these base, despised, and persecuted People? What? follow God, and yield to such hard Terms as these be? Now God directs himself strait-way by his Word and Spirit, to preserve the Soul from this terrible Arrow, showing what reason there is that his Will should be done rather than ours, and that we shall lose nothing by suffering for his sake; and so makes the Soul willing to yield to all his Pleasure, as Abraham did. And this indeed of God's being a Shield unto him, was the Motive that induced him not to fear: After these things the Word of God came unto Abraham in a Vision, saying, Fear not, Abraham, I am thy Shield ; as much as if he should say, I will defend and save thee from all the Darts and Arrows of thine Enemies. By this Shield, every Faculty of the Soul, and Grace of the Spirit is preserved.

Metaphor.

I. A Shield is a Defense or Safeguard for the Body.

II. A Shield or Buckler cannot defend every Part of the Body at once.

III. A Shield may be beaten out of a Man's hand, and be rendered wholly unserviceable to a Man.

IV. A Shield can (however) preserve from Temporal Enemies only.

Disparity.

I. GOD is a Defense and Shield for Soul and Body both.

II. God is a Buckler that saves and defends every Part and Faculty of the Soul, at one and the same time; he is an universal Cover.

III. God is a Shield, that can never be rendered useless or unserviceable to a Christian that keeps close to God.

IV. God is a Shield or Defense, that preserves from the Power, and cruel Assaults and Temptations of the Devil.

God a Wall of Fire.

I Will be unto her (that is, unto Jerusalem, or the Church of God) a Wall of Fire. This Metaphor is taken from those Fires that People make round themselves, when they are cast into a howling Wilderness, to secure themselves from fierce and devouring Beasts; and they being within the said Circle or Wall of Fire, no wild Beast dares approach them, &c.

The Speech is a Metaphor; and the Epithet of Fire is added, to denote that God is the Defender of his Church, and a terrible Avenger, that will consume its Enemies, as Fire does any combustible Materials, &c.

Metaphor.

I. A Wall of Fire is made for Defense and Security from Adversaries, that are cruel, brutish, and merciless, as Lions, Bears, Dragons, &c.

II. A Wall of Fire is a Defense and Security to People that live in a Wilderness, where they are in danger of wild Beasts, it abounding with such devouring and ravenous Creatures.

III. A Wall of Fire is for Defense and Security, when there is no other Security to be had.

IV. A Wall of Fire is both for Offence and Defense; it defends them that are within, and offends them that are without.

V. A Wall of Fire is most amazing, dreadful, and terrible to an Enemy.

VI. A Wall of Fire is dangerous to attack, or approach unto; no devouring and cruel Beasts dare come near it, the Lions tremble at the Sight thereof.

VII. Those that are environ'd round about with a Wall of Fire, are very safe in the midst of the greatest Multitudes of evil Beasts.

VIII. Nothing will keep off (as Naturalists observe) cruel and devouring Beasts, but a Wall of Fire.

IX. Those that are environ'd round by a Wall of Fire, are not only safe from Enemies, but are also thereby kept warm from piercing Cold.

X. Those that see they are compassed about with a Wall of Fire, are made very fearless and courageous thereby.

Parallel.

I. GOD is the Defense and Security of his People from the Devil, that roaring Lion, and old red Dragon; and from wicked Men, who for their cruel, brutish, devouring, and merciless Dispositions, are compared to Lions, Bears, &c.

II. God is a Wall of Fire, or such a Defense and Security to his People, whilst they remain in the howling Wilderness of this World, where their Danger is very great, there being Multitudes of brutish and devouring Men, or rather Beasts, nay, Monsters, Devils in the shape of Men, ready to destroy them.

III. God is a Wall of Fire and Defense unto his People, there being no other Security for them: I looked, and there was none to help; therefore my own Arm brought Salvation, and my Fury it upheld me.

IV. God is a Defense to his Church, and 'tis He who offends and discomfits their Enemies: I will undo them that afflict thee, &c.

V. God, in being a Defense, or Wall of Fire to his People, greatly amazeth and terrifieth the ungodly and brutish Persecutors; how terrible was God to Pharaoh, when he was a Wall of Fire to Israel!

VI. It is a very dangerous thing for any to make Attempts upon God. Who is able to stand before such a Wall of flaming and devouring Fire? Wicked Men are compared to Briars and Thorns ; and who would set them, saith God, against me in Battle? The Devils themselves tremble before his Sacred Majesty.

VII. Those that are surrounded about on every side, by the Power, Wisdom, and merciful Providences of the Almighty God, this great Wall of Fire, need not fear Devils, nor brutish Men, though never so cruel and bloody.

VIII. Nothing can keep off cruel and merciless Men, from making a Spoil of God's Church, but God himself: Conscience cannot, the Cry of the Widow and fatherless Children, no, nor the Fear of Hell. Therefore God walls his People round about in a wonderful manner, that Men cannot find, nor come at them.

IX. Those that have God for a Wall of Fire, are secured from all the cold Blasts of Sin and Temptation, are sweetly refreshed and comforted; for such is the property of this Wall of Fire also unto them.

X. Those that see they have God as a Wall of Fire round about them, are thereby made very valiant and courageous, saying, I will not fear what Man can do unto me, &c.

Metaphor.

I. A Wall of Fire is made of outward Materials, viz. Wood, or such like Fuel.

II. A Wall of Fire properly is to secure the Body from ravenous, wild, and devouring Beasts.

III. A Wall of Fire may be quenched, or for want of Fuel go out; and so those that were secured by it, may be exposed and laid open to the Rage of cruel and merciless Beasts.

Disparity.

I. GOD, who is said to be a Wall of Fire for defense of his People, is the Maker of all things: By him all things were made, &c.

II. God is a Wall or Defense, to keep safe and secure both Body and Soul, not only from wild Beasts, but also from cursed Men and Devils.

III. This Wall of Fire can never be quenched, nor go out; whilst there be any wild Beasts, and devouring and bloody Persecutors in the World. This Fire will burn, and be a Wall to the Godly, let the Devil and Rome do what they can; the Church of Christ shall never be left to the Rage of Papal Fury.

God a Judge.

GOD is really and properly a Judge, for he is the Judge of all the World, and therefore he is not brought here under the Notion of a Metaphorical Judge: But in regard this Term seems to be allusive to Earthly Judges, we think it may not be unprofitable to draw a Parallel, for the Edification of the Reader.

As there is nothing more frequently attributed to Almighty God in the Holy Scriptures, than the Title of Judge ; so there is scarce any Attribute or Action of the Most High grounded upon more Reason: Of which take this following Account.

1. There is in the World, viz. on the whole Earth, a great and mighty People, for Number like to the Stars of Heaven, or Sands by the Sea-Shore.

2. There this numerous People are almost as various in their Humors, as they are in their Numbers, Ages, Sizes, and Complections: 'It is very rare, if not impossible, to find two that in all Points do exactly accord.

3. That this numberless Multitude are all addicted to run bias to a particular thing called Self-love; and this too from an indissoluble Principle or Impression of Nature: 'It is natural for all Men to love themselves.

4. That after they are grown up to some degree of Ripeness and Maturity, they have ready prepared to their Eyes the bad Examples of ill-living Souls, which too often have too great an Influence upon green and tender Plants, to wind them into extreme and irregular Designs and Motions.

5. There is, by Divine permission, a most troublesome and pernicious Adversary, suffered to range up and down the whole Earth, to try his Art and Skill, how far he can prevail to bring this vast Body into Tumult and Disorder; and 'tis not seldom that he doth prevail, to divide not only Emperors, Kings, Princes, Judges, Nobles, and Peasants; but Dukedoms, Principalities, Cities, Corporations, Villages, Families, Brothers, Sisters, Husbands, Wives, Fathers, and their own Children.

Now these things being premised, what unspeakable need is there of one supreme and universal Judge, to curb Exorbitancies, to umpire, decide, and put a period to Dissensions! Without whose Moderation, the World would be intolerably perplexed, harrassed and plagued with perpetual and endless Wars, Broils, Disorders and Confusions; and would hardly keep its station for any long Period of Time. For the moderating and preventing of all which, the God of the whole Earth hath undertaken to associate with the Rulers, and to judge amongst the God's: In which Passage he is represented to us by the Similitude of a Judge, which carries a lively Figure and Resemblance of the Supreme Lord of the whole Earth, and that in these divers respects following.

Earthly Judge.

I. IT appertains to a Judge to be good, and the best of Judges are so. Moses was advised to choose thus by his Father Jethro. The Desire and Fruit of the Righteous is good.

II. It appertains to a Judge to be wise and prudent, or, as Jethro words it, to be able. A foolish Ruler is a Shame and Reproach to any Nation or People; and there is not a more uncomely Sight in the World, than to see a Fool upon the Throne of a Kingdom, or Judgment-Seat.

III. It appertains to a Judge to be a Man of Knowledge, and well-skilled in the Laws and Statutes of a Kingdom, because he is to be the Expounder of the Law to the People.

IV. It appertains to a Judge to be a Man of Prudence, not only for the settling of right Methods, but to do Justice in a fit season.

V. It appertains to a Judge, to have good and right Laws to judge the People by, that there may be no cause of Grievances or Complaints.

VI. It appertains to a Judge to be impartial, and judge uprightly; not to know the Faces of any in Judgment, not to be corrupted by flattering Words, nor biased by Bribes, nor misled by the Place and Dignity of Persons, of what rank or quality soever they be.

VII. It appertains to a Judge, to be just and equal in the proportions of Punishment and Severity, not lay any beyond due Desert, nor favor, when there is no reason for it. The Reward of Murder, Treason, Rebellion, Witchcraft, Blasphemy, is not to be given to petty Offenders.

VIII. It appertains to a Judge, to take nothing upon Trust, but to be satisfied that Matters are true. A Judge is not to act doubtfully, but see the Offender be clearly cast before he give Sentence.

IX. It appertains to a Judge, upon due Proof and Trial, to pass a definitive Sentence: If one Man sin against another, the Judge shall judge him.

X. It appertains to a Judge to be firm and steady to the Rules of Law and Justice, as immovable as a Rock, a right way.

XI. It appertains to a Judge to consider the Cause of the Poor and Needy, to plead for the Widow and Fatherless, and them that have no Help, and deliver them out of their Distress, where Justice calls for it.

XII. It appertains to a Judge, to have a People under him to be judged.

XIII. It appertains to a Judge to be provided of Officers to execute his Sentence, else Judge and Law are of little signification; for according to the old Maxim, Execution is the Life of the Law.

XIV. It appertains to a Judge, to be feared, and had in reverence.

XV. It appertains to a Judge, to be clothed or arrayed with Majesty and Terror.

XVI. A Judge hath power to reprieve or suspend the Execution of a Sentence.

XVII. It appertains to a Judge to give Orders for Execution, to deliver to the Officers when Sentence is past.

XVIII. It appertains to a Judge to punish Officers, if they exceed their due Bounds in punishing others.

XIX. It appertains to a Judge, to vindicate his own Honor, and the Justice of the Law he executes.

XX. It appertains to a Judge to mix Mercy with Judgment, where the Case will fairly admit of it.

XXI. A Judge in this World hath others to plead before him, as Counsel or Advocates for the Prisoner, to extenuate the Crime, and plead the Privileges allowed by Law.

XXII. It appertains to a Judge in this World, to have not only Rules of Law, but a Register of by-past Actions, that he may know what to do, if like Cases fall in future Times.

XXIII. A Judge usually hath great Attendance to bear him Company in the Time of Judgment.

XXIV. A Judge, when he peremptorily passeth Sentence, doth not recede and go back; the Sentence past abides.

Heavenly Judge.

I. THis God is by way of Eminency, he is essentially good, good without any mixture of Evil. He is originally good; there is no Good in the whole Universe, but what he is the Root, Spring, and Fountain of. There is no Evil to befound in him; and as Seneca, he can do no evil nor hurtful thing. He is Good in the Abstract, Goodness itself. 1 Chron. 16.24. Psal. 25.8. Psal. 119.68.

II. This God is, beyond comprehension or expression; for all the Angels receive their Wisdom from him, all the Emperors, Kings, Princes, Nobles, and Judges of the Earth: In him are all the Treasures of Wisdom, and therefore called, Wisdom past finding out.

III. God, the Judge of all the Earth, is a God of Knowledge: Known unto the Lord are all his Works from the Beginning. He gives Knowledge to the Simple, and makes the Foolish of an understanding Heart; he makes known unto Men the great things of his Law; his Spirit searches into all Mysteries; he gives Skill in all Arts and Sciences, and there is no searching of his Understanding: When he undertakes to dispute, none can answer him one of a Thousand.

IV. In this the Lord, the great Judge, is beyond comparison; for he dwells with Prudence, and finds out Knowledge of witty Inventions ; his Ways are perfect altogether. His Actions are so fitly timed, that he doth nothing out of season: 'It is in due season he delivers the Needy, avengeth the Cause of his Elect, and plentifully rewards the proud Doers.

V. The chief Judge of all the Earth hath an ancient Statute-Book, that is suited to all Times and Seasons, to all Ages, Sexes, Conditions, and Constitutions of Men whatever: Every part of it is tried and proved, and found to be a perfect Law, in which are contained wondrous Things, ever free from Deceit and Falsehood. 'It is marvelous pleasant and refreshing, sweeter than Honey, or the Honey-Comb; the Delight of good Men; a sure Guide to them in all their Ways; and none of its Commands are grievous, but all Duties required by it are reasonable.

VI. In this there is none so holy and upright as the Lord, who is no Respecter of Persons, hates flattering Words, and giving of Bribes; will spare none for the Dignity of their Birth, or Antiquity of their Lineage; but will do Justice according to Right and Law, whether it be upon Angels, Emperors, Kings, Princes, Priests, Prophets; his Church, that are his professed Friends, as well as upon the World, his professed Enemies. He will destroy his own anointed Ones, if they stand in opposition to Justice and Equity. Cities, Kingdoms, Towers, Temples, all shall fall, rather than Law and Justice be justled out of place. He spared not Angels, overthrew Kings, mighty Kings, with Kingdoms and Nations, Pharaoh King of Egypt, Og King of Bashan, Nebuchadnezzar King of Babylon, Darius King of Persia, and Alexander King of Greece; Herod King of Judea; Jerusalem and Samaria, with both their Kings. When once they come to be laid in the Ballance, and the Lord enter into Judgment with them; when he ties Judgment to the Line, and Righteousness to the Plummet: Noah, Daniel, and Job shall not save, when Truth, Law, and Justice calls for a cutting off. He will by no means spare the Guilty, when the Time of Forbearance is expired.

VII. Of this no Man shall have wherewith to accuse God, for he will not do more than is right, that Man should enter into Judgment with his Maker; nay, he will rather make abatement, than overdo. And this hath been owned in his Act of Judgment: Thou hast not dealt with us according to our Iniquities.

VII. In this case the Lord our Judge hath sufficiently approved himself; first, in respect of the Old World; secondly, in respect of Sodom and Gomorrah, where he would take nothing upon Trust, but come down himself, to see if things were so bad as they were represented to him. And for Israel and Judah, their Sins did testify to their Face, before he did execute Judgment upon them.

IX. To this in respect of God 'tis said, In the Day thou eatest thereof, thou shalt surely die. I will destroy Man from the Face of the Earth ; and 'twas done. Pharaoh and his Host, that thou hast seen this day, thou shalt see no more forever. Because thou didst not restrain thy Sons, I have rejected thee from being a Priest. Because thou hast caused my Name to be blasphemed, the Sword shall not depart from thy House. Because Nebuchadnezzar was lifted up with Pride, he shall be driven from his Throne. Because his Son did not humble, but harden his Mind, his Kingdom was numbered, finished, and translated to the Medes and Persians.

X. As for God, his Way is not only perfect, and his Word tried; but he is of one Mind, and there is none can turn him, in a Case of Right, Truth, and Justice. His Council shall stand; for he is not as the Son of Man, that he should repent. With him is no variableness, nor shadow of turning. He is the same yesterday, today, and forever. He changeth not, will not alter the thing that is gone out of his Mouth.

XI. In this Jehovah is not behind-hand, for he is a God with whom the Fatherless find Mercy, pities the Poor when he sees they have no Helper, breaks the Teeth of the old and young Lion, smites the Enemy upon the Cheek-Bone, avengeth their Cause when they cry to him, and hath destroyed them, and their Posterity, who made long Prayers to devour Widows Houses.

XII. The Almighty hath a great and mighty People under him, even all the Inhabitants of the World, Europe, Asia, Africa, and America. He is God of all the Kingdoms of the World, and Judge of the whole Earth.

XIII. In this our high and mighty Judge doth overmatch all other Judges; for he is provided with Legions of Angels, all ready to observe his Dictates, and obey his Commands. The Devils are all subject to him; so that if he say, Go, they go; Do this, and they do it. Millions of Men are under his Influence; and as many Fowls of the Air, Beasts of the Field, and creeping Things of the Earth, to do his Will, to execute his Judgments; when he speaks the word, or lifts up his hand to them. They shall invade the Courts of Kings, enter the Chambers of Princes, fetch Emperors off their Thrones, bring them to Chains, Blocks, and Gibbets, when he passes Sentence, and gives Orders to do it.

XIV. God is to be feared, not only as a Creator, who can annihilate and dissolve, make Men cease to be; as a Father, who can love and rebuke; as a Lord, who can command, and give Orders: but as a Judge, who can punish in this World, and bring Men's Sins beforehand to Judgment.

XV. With God is terrible Majesty, and he rideth upon the high Places of the Earth.

XVI. God doth often reprieve and put off the Execution of Sentence, so that Delinquents are not speedily executed, but a Time given them to consider their ways. The old World had one hundred and twenty years given them, before Judgment was executed. Judea, Jerusalem, and Samaria, continued a long time, before the Fury of the Almighty broke out upon them.

XVII. God sometimes gives Orders to Angels to punish, and execute his Sentence, when Men are out of the reach of human Hands; as in the case of Nebuchadnezzar, the Host of the Assyrians, and Herod the King. Tho great Men join hand in hand for Wickedness, yet shall they not go unpunished.

XVIII. God will punish those that himself employs, in case they exceed their Commission in any case that concerns his Act of Justice. He punished Assyria and Babylon, for going beyond their Bounds in his own Works of Judgment against the Jews.

XIX. God, the great Judge, doth vindicate his own Honor, and the Justice of the Laws he executes, by giving Liberty to the People to testify against him, if they have wherewith to accuse; and demands of them what Evil their Fathers have seen in him; requires them to testify to his Face, if his Ways are in any point unequal.

XX. God, when he comes forth in a way of Judgment, doth not execute the fierceness of his Wrath; he is far from rendering to Men more than they deserve; he doth not reward according to their full demerit, but in the midst of Judgment remembers Mercy.

XXI. God hath assigned an Advocate to plead, before he proceeds to Judgment. If any Man sin, we have an Advocate with the Father.

XXII. God hath not only made Laws, and published them, and will judge Men for willful and reiterated Rebellions; but keeps a Register for the great Day, to be then opened; as it is written, Some Men's Sins go beforehand to Judgment, and they that are otherwise cannot be hid. The Judgment shall sit, and the Books shall be opened, and the Dead shall be judged out of those things which are written in the Books.

XXIII. God never judges alone: The Son is with him, the holy Spirit is with him; the Angels, and whole Court of Heaven do acquiesce in the Judgments that he executes.

XXIV. God, when he peremptorily pronounces Judgment, without reserve, it stands, and must abide. If he say, Pharaoh and his Host shall be seen no more forever; Babylon, the Glory of the Chaldean Kingdom, shall be overthrown; Israel shall be removed; the Land shall be forsaken of both her Kings: If he publish the Decree, there is no changing his Determinations; his Judgment is like the Laws of the Medes and Persians. Abraham cannot save Sodom ; nor Noah, Daniel or Job, Judah and Israel ; but when a Decree of Judgment is gone forth, they must die by the Sword, For the Mouth of the Lord hath spoken it.

God an Hiding-Place.

SEcret Place, as Mr. Ainsworth renders it; a Phrase alluding to some Den, Cave, or secret Chamber, where Men have found, and may find Safety in Times of Danger; according to what is said, Isa. 26.20. Come, my People, enter thou into thy Chambers, and shut thy Doors about thee; hide thyself as it were for a little moment. The Saints of old hid themselves in Dens, in Caves, Mountains, and Wildernesses, from the Rage of Men, Heb. 11.38. were sometimes sheltered by the Providence of God, when there was a general Combination against them; therefore called God's hidden Ones, Psal. 83.3. because covered by him, when Edom, the Ishmaelites, Moab, and the Hagarens, Gebal, Ammon, and Amalek, the Philistines, with the Inhabitants of Tyre, took crafty Counsel, and consulted Mischief against them.

And in as much as Hiding-Place is a borrowed Speech from a Rock, Mountain, Cave, or Den, secret Chamber, or Place of Shelter; we may consider the Conveniency of the Metaphor, and bring in a Parallel from God.

Metaphor.

I. AN Hiding-Place is usually a strong Place; Men will not adventure themselves in it, or think themselves safe, without some considerable Strength.

II. An Hiding-Place is an invisible and obscure Place, not known to every Body, a Place that Enemies have much ado to find.

III. An Hiding-Place is a Covering or Shelter from many Evils; from the scorching Heat of the Sun, the blustering Storms of Wind and Hail.

IV. An Hiding-Place frees from Fear, and much abates the Hurries and Discomposures of the Mind, because Men do imagine themselves safe, when they have taken Sanctuary in some secret Rock or Cave.

V. An Hiding-Place doth disappoint the Enemies, who please themselves in the thoughts of preying upon the Righteous; as Pharaoh said of Israel, My Lust shall be satisfied! The Enemies of David cry, Let us persecute his Soul, and take it. Aha! thus would we have it.

Parallel.

I. GOD, the good Man's Hiding-Place, is a strong God, as a Rock in time of Need, nay, as the Shelter of a great Rock, as the Security of many Rocks: His Place of Defense shall be the Munition of Rocks. He is as a Place built on purpose for Safety. The Name of the Lord is a strong Tower, the Righteous run into it, and are safe. He is hence said to be the Almighty, the Lord strong and mighty; a strong Rock, Psal. 31.2. Strong Habitation, Psal. 71.3. Strong Refuge, v. 7. Strong Lord, Psal. 89.8. Mighty in Power, Isa. 40.26.

II. God is an invisible Being in respect of his Essence: No Man hath seen God at any time. No Man hath beheld his Form, or seen his Shape. He is the invisible God, &c. He is invisible also as he is his Peoples Hiding-Place: Pharaoh saw not the Covering Israel had, when he said, I will pursue, I will overtake, my Hand shall destroy. The Enemies of David saw not the Cave, the Rock, his Hiding-Place, when they said, There is no help for him in his God. Haman was unacquainted with this Covering, when he designed Destruction to all Israel. The Wicked plot against the Just, because they know not where their Safety is. In the Lord our God is the Salvation of Israel.

III. God is no less a Covering to his People, than the best of Hiding-Places have been, or are unto any People. He secures from the Hurt of Persecution, when Men rage, and rise up against them. He secures from Satan's Temptations, as well when he appears like a Serpent, as when he acts like a Lion, or great red Dragon. So that not only David, and the Old-Testament Church, could say, Had not the Lord been on our side, when Men rose up against us, we had been swallowed up quick. He breaks the Head of Leviathan, and gives it for Meat to the People inhabiting the Wilderness. But even the Church now may say, He that is our God is a sure Hiding-Place, a God of Salvation.

IV. This Advantage is most eminently enjoyed by the Godly, who have made God their Sanctuary and Hiding-Place; they are freed from the Fear that wicked Men are surprised with; their Hurries and Discomposures are much abated. As 'tis said of Moses, He feared not the Wrath of the King. And David saith, At what time I am afraid, I will put my Trust in thee: I will discharge myself of Fears and Discomposures, and account myself safe in God, my Sanctuary and Hiding-Place. I will not fear what Man can do unto me, though Ten Thousand compass me about. In the Name of the Lord there is strong Confidence — not Fear, when evil Tidings come, Psal. 112.7.

V. God hath throughout all Ages, as the Hiding-Place of his People, disappointed their Enemies, and secured than from being a Prey to their Teeth. He saved Israel, when Pharaoh pursued them. He saved David, when Saul hunted him, like a Partridg upon the Mountains. He destroyed the Host of the Philistines and Assyrians, when their Expectations were very high. He frustrateth the Tokens of Liars, and makes Diviners mad, by catching the Wise in their own Craftiness. In the things wherein they deal proudly, he is above them.

For Disparities see Rock, and Strong-Tower,

THE Second HEAD OF Metaphors, Allegories, Similes, Types, and other borrowed Terms, RESPECTING The Lord Jesus Christ, The Second Person in the Glorious Trinity.