by it or by force of Argument to maintain it Paul upon this account saith 1 Cor. 15.32 he fought with Beasts at Ephesus i. e. Men like Beasts who acted like Beasts in opposing the Truth 4. In their visible professing and publick owning of the Truth They are not afraid nor ashamed to confess Christ and his Ways before Men. Some for fear of the Jews did not publickly own Jesus Christ in the Days of his Flesh but such who are sincere will go forth bearing his Reproach Tho Men forbid them Heb. 13.13 nay threaten them c. yet they will preach Jesus Christ and profess his Name and maintain his Ordinances and blessed Institutions The Apostles cried out Acts 4 20. 5.29 We cannot but speak the Things which we have seen and heard c. 5. They shew their Courage in suffering for the Truth when called so to do 1. They will suffer Reproach for the Truth 2. They will suffer Blows for the Truth 3. Imprisonment for the Truth 4. Loss of their Goods 5. Banishment 6. Yea Death it self when called to it rather than deny Christ and the Truth 6. They will stand by the Truth when others turn their Backs upon it Thus did Paul 7. They will maintain every Truth but more especially that Truth which is most opposed in the Day in which they live It may be no demonstration of Courage to stand up for or maintain a Truth in one Age which was a great Proof of Valour in another when it was chiefly opposed Would it be any Sign of spiritual Courage now to affirm God is God and Baal is not yet that was in Elijah's Days 1 Kings 18 Or would it be any Demonstration of Courage now to affirm Jesus of Nazareth to be the true Saviour yet it was in the Apostle's Time because it was the great Truth then opposed Christian Courage is now shewed by owning and maintaining those Truths of Christ now opposed and which in standing by do expose the Professors thereof Now that which doth animate and embolden the Saints in the Day of Trial in standing up for Christ and his Ways is 1. The Satisfaction they have touching the Truth of that which they profess 'T is God's Truth 2. The Consideration of the Excellency of God's Truth Psal 119. The Word of God is pure c. 3. The Consideration of the Goodness and Justness of their Call to suffer in behalf of Truth for that is one thing which must always be considered 4. The Goodness of their Consciences or the Evidences of their own Sincerity A Hypocrite may suffer some things but at last his Courage will fail him I have heard of a Captain that principally would make choice of two Sorts of Men for his Souldiers viz. either sincere and godly Christians or downright Atheists because neither of them he concluded would be afraid to die The true Christian would not be afraid of Death because he knew he should go to Christ and the Atheist would not be afraid of Death because he thought or rather hoped he should die as a Beast and there would be an end of him 5. The Consideration of his having so good a Second A couragious and undaunted Second oftentimes puts much Courage into a Person that is singled out to fight a Duel Now a Christian has the Almighty and Terrible God to take his part c. Fear not Worm Jacob I will help thee c. I will never leave thee nor forsake thee Isa 41.14 Heb. 13.5 6. So that we may boldly say The Lord is my Helper I will not fear what Man can do unto me 6. The Certainty of getting the Victory or overcoming at last As it is said of Gad it may be said of a Christian tho a Troop may overcome him yet he shall overcome at last Hence Saints are said to be more than Conquerors Rom. 8.37 for no Conqueror is certain whilst he is in the Conflict that he shall at last obtain the Conquest 7. The Consideration of that exceeding great Reward which they shall receive when they have overcome wonderfully adds Courage and Boldness unto them Be thou faithful unto Death and I will give thee a Crown of Life Rev. 2.10 II. Lions are great Conquerors Many other Beasts tho they are much bigger than they yet they are not able to stand before them II. Saints are great Conquerors through Christ they conquer Sin Satan the World Death and Hell they are said to be more than Conquerors Rom. 8. III. A Lion is a Creature that other Beasts are afraid of III. So the Saints are Men that the Wicked oft times fear they dread the Effects of their Prayers 'T is said that Mary Queen of Scots was more afraid of the Prayer of John Knox than of an Army of Twenty Thousand Men. Herod was afraid of John Baptist It hath been observed that some wicked Persons have been afraid to swear or carry it unseemly in the presence of a godly Man IV. A Lion is a very strong Creature IV. The Saints are so strong in the Lord and the Power of his Might that none either in Earth or Hell are a Match for them V. A Lion treadeth down and maketh a Prey of his Enemies V. So the Godly shall in the latter Days make a Prey of all their Adversaries be as terrible as an Army with Banners when God brings them forth against Babylon God will raise up the Sons of Zion against the Sons of Greece and make them as the Sword of a mighty Man Cant. 6.10 Zech. 9.13 Mich. 5.8 The Remnant of Jacob shall be amongst the Gentiles in the midst of many People as a Lion amongst the Beasts of the Forrest amongst a Flock of Sheep who if he go through both treadeth down and teareth in pieces and none can deliver Disparity IN many things the Righteous are not like to a Lion A Lion hath many evil devouring and hurtful Qualities and it is upon that account wicked Men and the Devils are compared to Lions Inferences IN vain are the Saints by Men and Devils assaulted he that prevails against them must also prevail against and overcome the mighty God and who is a Match for Him 2. This reproves and may tend to shame the timorous Christian What! afraid to own Christ to stand up for and stand by the Truth when thou hast God to stand up for thee and stand by thee c. 3. Let Saints shew themselves bold and couragious in the Cause and Interest of God and their Souls A fearful timerous Spirit becomes not a Christian Have you a good Cause have you a good Call have you a good Conscience have you a good Captain What then do you fear In the Strength of the Lord be as bold as a Lion and in order thereunto get the Truth into your Affections see that you have received the Truth in the Love of it And be sure you approve your selves to be sincere for
Satan knows that if he cannot prevail then he never can 'T is the last Onset and therefore he resolves to try his Skill If he cannot break his Head so as to keep him out of Heaven yet he will if possible bruise his Heel and send him limping thither I mean fill a Saint full of Fears and Doubts about his eternal State Secondly He hath many other Stratagems to deceive by Temptations 1. He hangs out false Colours and comes to a Saint in the disguise of a Friend he transforms himself into an Angel of Light Master pity thy self 2. He strives to get Intelligence of a Saint's Affairs This saith my Author is one great Wheel in this Politician's Clock to have Spies in all Places by whom they are acquainted with the Counsels of their Enemies He labours to find out what Sin it is that most easily besets a Person or that he is most prone to Heb. 12.1 3. In his gradual Approaches to the Soul When he first comes to tempt he is modest and asks but little knowing he may get that at many times which he should be denied if he should ask it all at once A few Men are let into a City when an Army coming in a Body would be shut out Remember he draws to Sin by little and little First it may be the Thought of this or that Evil is darted into the Mind and after a while lodged quietly there and then a little after further Proceed is made in Sin c. 4. Satan like a cunning Warrier hath his Reserves like a wise Captain he hath some fresh Troops at hand if need be So that if one Temptation will not prevail he hath a second nay a third and fourth nay Multitudes What fresh and new Attempts did he use when he set upon our Saviour 5. Another Stratagem of his is this He will in a politick way retreat as sometimes you shall have an Enemy flie as overcome when it is on a design of overcoming We read not only of Satan's being cast out but of the unclean Spirit 's going out voluntarily yet be sure it was with a purpose to return more strong than before 6. He will strive to make use of fit Instruments to carry on his Temptations to the Ruine of the Soul I might proceed but by this all may see That it is needful for the Christian Souldier to be well instructed in the Stratagems of War XIV A Souldier ought to know the distinct Beats of the Drum and Sound of the Trumpet an Alarm a Call a March a Battel c. XIV So a Saint must understand the distinct and dâ—fferent Sounds of the Word of God daily ministred by his Servants for a Preacher is a spiritual Trumpeter Lift up thy Voice like a Trumpet Isa 58.1 And as it greatly behoves a Trumpeter to be well skill'd how to blow his Trumpet for if it give an uncertain Sound who shall prepare himself to the Battel so it doth a Minister rightly and distinctly to preach the Word of God that a Christian like a Souldier may have an Alarm sounded in his Ears when Danger is near or an Enemy coming upon him as also a Call to Duty to Prayer to Fasting Mourning and Sackloth when the Day requires it c. Isa 22. A good Souldier of Christ will observe the distinct Sound of the spiritual Trumpet sometimes it sounds out Reproof sometimes Counsel sometimes Comfort all is carefully observed by a sincere and wise Christian XV. A Souldier ought to be a Man of Courage bold and resolute not soon daunted nor dismayed by the Threats Malice or Strength of an Enemy He ought as God bid Joshua to be strong and very couragious XV. So a Saint ought to be of a couragious Spirit not timerous faint-hearted or soon dismayed but a Man of an undaunted Heart not fearing the worst that Men can do unto him Tho I walk saith David through the Valley of the Shadow of Death I will fear no Evil. Psal 23.4 The Wicked flee when none pursue Prov. 28.1 but the Righteous are as bold as a Lion There are three or four things which tend to embolden and encrease Courage in a spiritual Souldier in the midst of the greatest Danger when nothing but Death and Misery seems to stare him in the Face 1. The Goodness of his Cause Nothing administreth more Life and Zeal to a Saint than the Consideration of that holy Cause which in the Strength of Christ he stands up for and is sâ—t to defend 2. The Consideration of the Power and Strength of that God who hath engaged to stand by him help and aid him in all his Conflicts with the worst of his Enemies Fear not Worm Jacob and ye Men of Israel I will help thee saith the Lord. Isa 41.10 14. 1 Joh. 4.3 Fear not for I am with thee be not dismayed for I am thy God I will strengthen thee c. Ye are of God little Children and have overcome them because greater is he that is in us than he that is in the World 3. A good Call Every Christian in all his Enterprizes must see to his Call let him see that whatsoever he doth in Religion both in matter and manner it is what God hath enjoined him He that undertakes any Work or Cause that is not warranted by God's Word hath cause to tremble And also let him see he is the Man that God approves of and hath employed in and about that Work and Duty whatsoever it be and when he sees that his Call is undeniably good this will add Courage to him 4. A good Conscience This made Paul so bold in the presence of his incensed Adversaries Men and Brethren Acts 23.1 I have lived in all good Conscience before God until this day A Souldier who hath much Guilt upon him cannot if his Conscience be at all awakened engage an Enemy with that Courage as another Man may in the high Place of the Field when he knows not but the next moment he may be sent into another World 'T is Innocency and Uprightness that puts Life and Magnanimity into a Christian Having a good Conscience that whereas they speak Evil of you 1 Pet. 3.16 as Evil-doers they may be ashamed who falsely accuse your good Conversation in Christ 5. Lastly The Assurance he hath of Victory A Saint knoweth he shall have the Day and come off a Conqueror Before he enters upon the Conflict his Captain hath told him He shall overcome at last and have the Crown of Life Rev. 2.10 XVI A Souldier must expect to endure Hardness and therefore prepares himself for it It is a Life attended with many Hardships and Difficulties they often lie in the Field and fare hard when others know the want of nothing XVI So the Saints of God must expect to endure Hardness A Christian's Life is attended with many Difficulties and Afflictions which they must endure as good Souldiers of Jesus
reality of his human Nature that prompted him to express himself so he adds But for this Cause came I unto this hour see Mat. 26.29 Rom. 14.4 Rom. 14.4 Who art thou that judgest another Mans Servant to his own Master he standeth or falleth as if he had said There is but one Lord of all Christ Jesus To him he stands if he be firm in Faith to him he falls if he sins as thou suspectest He has the Prerogative and Power of judging in himself but thou hast not c. And whereas he had made mention of his Fall he immediately adds the Correction He shall be held up for God is able to make him stand that is to clear up all suspition of Evil. 2. So in those Phrases where the denial of the Affirmative is subjoyned where nevertheless the Denial is rather to be understood comparatively or respectively as Joh. 16.32 John 16.32 Ye shall leave me alone the Epanorthosis the Figure we speak of follows and yet I am not alone because the Father is with me Christ was alone with respect to Men but not with respect to God 1 Cor. 7.10 1 Cor. 7.10 But to the married I command the Correction follows Yet not I but the Lord. Both commanded the Lord principally as the Soveraign Law-giver and Paul as his Servant and Minister 1 Cor. 15.10 1 Cor. 15.10 I laboured more abundantly than they all the Apostle subjoyns a Correction lest it should savour of Arrogancy in ascribing that to himself which was the work God yet not I but the Grace of God which was with me He was set on work by Divine Grace which was the primary Cause of all his Labour and Success Gal. 2.20 Galat. 2.20 I live yet not I but Christ liveth in me he speaks of Spiritual Life which he attributes not to himself but to Christ the Prince of Life as the supream Author and Cause of it see Gal. 1.6 c. Prov. 6.16 Rom. 8.34 Gal. 4.9 2 Tim. 4.8 1 Joh. 2.2 3. When a positive and affirmative Antecedent is corrected by the Particle if which is very familiar and frequent in Cicero's Writings as Gal. 3.4 Have ye suffered so many things in vain if it be yet in vain As if he had said Ye have not only suffered in vain but with Loss and Detriment also c. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aposiopesis Reticentia a holding ones Peace derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obticeo to be silent is when the course of Speech is so abrupt or broken off that some part is concealed or not uttered yet by that means to aggravate it This is used in Scripture 1. In Promising as 2 Sam. 5.8 Whosoever smiteth the Jebusite we are to understand he shall be Chief and Captain as 1 Chron. 11.6 see 1 Chron. 4.10 Luk. 13.9 And if it bear Fruit you must understand well or 't is well which is not in the Greek but supplyed in our English Bible 2. In Commination Gen. 3.22 And now lest he put forth his hand and take also of the Tree of Life and eat and live for ever In these words of the Lord being angry with Man for his Sin and violation of the Divine Law we must by an Aposiopesis understand what is omitted viz. I will drive him out of the Garden and forbid him my Presence which was done as the next words declare See Ezek. 34.8 with ver 10. Gen. 20.3 Behold thou art a dead Man for the Woman which thou hast taken away that is if thou dost not restore her as is gathered from Verse 7. See Gen. 25.22 3. In Complaint Psal 6.3 My Soul is also sore vext but thou O Lord how long that is wilt thou be averse to me or delay Help Luke 19.42 If thou hadst known even thou at least in this thy day the things unto thy Peace so the Greek we are to understand which belong unto thy Peace 4. In swearing this Figure is frequently used 1 Sam. 3.14 Psal 89.35 Isa 14.24 62.8 c. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostrophe Aversion or turning away Apostrophe fâ—om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn is a breaking off the course of Speech and a sudden diverting it to some new Person or thing This is made 1. To God Neh. 4.4 in the middle of his Discourse of the re-building of the City Nehemiah converts his Speech to God Hear O our God for we are despised c. See another Example Chap. 6.9 Psal 33. the Psalmist in the third Person speaks of God and his Works and Attributes concluding Verse 22 with an Apostrophe directed to God Let thy Mercy O Lord be upon us according as we hoped in thee so Psal 82.8 Psal 109.21 Jer. 11.18 and elsewhere frequently 2. To Men whether living or dead 2 Sam. 1.24 to the Daughters of Israel and ver 26. in that lamenting Epicedium of David there is a passionate Apostrophe to dead Jonathan see 2 Sam. 7.23 where there is an Emphatical Apostrophe of God to the People of Israel Psal 2.10 11 12. Esa 7.14 Psal 6.8 103.24 Esa 1.5 Jer. 5.10 Rom. 11.13 Sometimes this Apostrophe is directed to some second Person yet uncertain who it is which by a Synecdoche of the species denotes any body Psal 27.14 34.11 13. Rom. 2.17 9.19 20. 12.20 13.3.14.4 10. 1 Cor. 7.16 Gal. 4.7 6.1 Sometimes to whole Cities by which their Inhabitants are Metonimically to be understood as Mat. 11.21 23. And to a Man 's own Soul Psal 42.5 11. Why art thou cast down O my Soul Psal 43.5 Psal 103.1 c. 104.1 146.1 c. ☞ Note that an Imperative Commanding or Exhortatory Apostrophe is frequently Indicative and Vaticinatory or Prophetical that is such things as are to come to pass are foretold by the Prophets in the form of commanding Esa 6.9 10. see Mat 13.14 Act. 28.26 27. Esa 47.1 5. 23.16 Take an Harp Isa 23.16 go about the City thou Harlot that hast been forgotten upon which Musculus thus comments Per formam Apostrophes c. By the form of an Apostrophe he expresses the care of restoring Tyre He does dot exhort her to do this but under this Figure foretels what she shall do after her Restitution seventy Years from that time she shall act as an Harlot who when released from any great Affliction falls afresh to the practice of her Meretricious Arts and Inticements to allure the unwary Youth to her Snare She takes her Harp for the Whores in those Countries were skilful in that sense-inticing Art of Musick quavers her Notes in consort with her charming Voice gadding about the City to insinuate into the Affections of Young Men. So Tyre when restored will fall again to Merchandizing Vid. Gram Sac. p. 339. in as brisk a manner as before its Devastation c. Jer. 6.1 6 26. 3. To Brutes or things wanting Reason Joel 2.12 Be
are not ignorant Creatures but ipsae Intelligentiae the most understanding Creatures in Heaven and Earth Greenhill The Woman of Tekoah said to David He was wise according to the Wisdom of an Angel of God to know all things that are upon the Earth That is he was very wise 2 Sam. 14.20 as Angels are to search out Understanding and discover things Therefore Jerom thinks they are called Cherubims from their much Knowledg Cherubims as it were Rabbies and Teachers of others And this Office some Angels have done Gabriel make this Man understand the Vision Dan. 8.16 I am come to make thee understand what shall befall thy People in the latter Day Angels saith one are good Philosophers they know the Principles Causes Effects Life Motion and Death of natural things they are great Statists and know the Affairs of Kingdoms Dan. 10.13 saith Gabriel I remained with the Kings of Persia c. They are said to be full of Eyes before and behind because they see what is past and what is to come Besides they have much revealed to them by God by Christ nay and understand many things by the Church as concerning the Mysteries of the Gospel so Eph. 3.10 2 Pet. 1.12 Which things the Angels desire saith Peter to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word notes bowing down to pry heedfully into a thing Cherubims were made looking down towards the Mercy-Seat so here Angels look into the things of Christ as it was there figured forth in whom are hid all the Treasures of Wisdom and Knowledg Col. 2.3 They have much experimental Knowledg arising from things done daily in the World and in the Church Angels love to be at the Congregation to meet the Saints they understand partly by their Essence and partly by Species communicated to their Understandings as to ours c. II. The Face of a Man hath much Awe and Majesty in it nothing as is observed by some Naturalists carries more Terror in it to sensitive Creatures than the Face of a Man II. Angels are very Majestical Creatures many have been greatly terrified and astonished at the sight of them How was Manoah's Wife Samson's Mother amazed at the sight of the Angel that appeared to her Judg. 13.6 Then the Woman told her Husband saying A Man of God came unto me and his Countenance was like the Countenance of an Angel of God very terrible c. III. The Face of a Man notes human Affections as Mr. Greenhill observes III. Angels are of a loving Countenance and most careful of Men they have most dear Affections to those they are sent to minister unto IV. The Face of a Man denotes Beauty How amiable and lovely are some Faces of mortal Creatures to look upon 'T is the Seat as I may say of human Beauty IV. Angels are very beautiful and lovely to behold tho they have saith Mr. Caryl no visible bodily Beauty yet their Beauty far exceeds the Beauty of Mortals See Morning-Stars II. The Face of a Lion A Lion is a Creature of great Strength Prov. 30.30 the strongest amongst Beasts as was said before he turneth not away for any What is stronger than a Lion Judg. 14.18 said the Interpreters of Samson's Riddle Angels are mighty in Strength Rev. 18 21. An Angel can hinder the blowing of the Wind stop the Mouths of Lions break Iron Chains open Prison Doors and make Bars and Doors of Brass to flie Hence they are called mighty Angels 2 Thess 1.7 Who can stand before the Angels of God! III. The Face of an Ox. I. An Ox accustomed to the Yoke is very tractable not stubborn kicking and flying like as untamed Heifers are Ephraim is an Heifer that is taught and loves to tread out the Corn. An Heifer taught delighting in her Work doth it willingly I. Psal 103.20 Angels do the Work of God willingly with much delight they hearken to the Voice of his Word they set about their Work with much Cheerfulness they are very obsequious to God's Commands If he saith Go smite Herod for his Pride Balaam for his Covetousness David for his vain Glory Senacherib for his Blasphemy and Sodom for its Uncleanness presently they go II. An Ox doth faithful Service Horses often deceive Persons in their Service and throw their Riders but Oxen either in plowing or carrying Burdens fail not nor deceive their Owners II. Angels are faithful in their Ministrations they fail not in the least Particular Rev. 22.8 9. The Angel would not let John worship him The Angel would not suffer Lot to linger in Sodom They never betrayed their Trust as some of the Saints have done III. An Ox is a very patient and laborious Creature They labour hard and carry heavy Burthens and yet tho never such hard Service be put upon them they quietly and with much patience bear it and never seem to complain III. Angels are patient in their Ministration tho they meet with much Opposition Dan. 10.3 The Prince of Persia saith Gabriel withstood me one and twenty days c. In the midst of all Opposition whether from Men or Devils and great Services they are not at all impatient tho their Work never end Rev. 4.8 yet they never complain IV. Oxen are very useful Creatures much Increase was brought in by them No Creature saith my Author is more useful to the Support of a Family Greenhill than the Ox for of old all the Plowing was done by Oxen. See 2 Kings 19.19 Job had Oxen plowing in the Field he had five hundred Yoke of Oxen Job 1.3 no mention being made of Horses There was a severe Law made against those that stole an Ox Exod. 22.1 David makes it one part of the Happiness of a Common-Wealth that the Oxen are strong to labour IV. Angels are very useful Creatures they are useful to God they continually go on his Errands execute his Judgments at the Command of his Mouth They were useful to Christ in the Days of his Flesh Luk. 2.9 10 11. they proclaimed the joyful Tidings of his Nativity had the charge of him in his Humiliation whilst his Conflict remained with the evil Angels they ministred to him in his Temptations and when he was in his bloody Agony they declared and made known his Resurrection He is not here he is risen Mat. 26.6 They witnessed to his Ascension and to his second Coming Ye Men of Galilee Acts 1.10 11. why stand ye gazing up into Heaven The same Jesus which is taken from you into Heaven shall so come as ye have seen him go into Heaven They shall come with him when he comes the second time without Sin unto Salvation He shall come in the Glory of his Father with all his holy Angels They shall attend him on the Throne of Judgment and as Officers execute his righteous Sentence viz. seize all condemned Sinners and cast them into the Lake of Fire and Brimstone c.
to have always a Conscience void of Offence towards God and towards Men. The eighth thing is Sanctification or a holy Life they who trade not in this Commodity are none of the true Sons and Citizens of Zion Ninthly the Pearl of great price worth more than ten thousand Worlds Tenthly The last thing that I shall mention is Eternal Life 1 Pet. 1.4 a Crown of Glory that fadeth not away X. A City whose Commerce lies principally in a Foreign Trade or Merchandizing hath usually a navigable River belonging to it by which Means their Commodities or those Goods they deal in are brought home to their very Doors as we see by experience What infinite Profit doth the River Thames yield this famous City and what would its Trade be worth were it not for it X. The City of God whose Trade lies in spiritual Merchandize fetch'd from afar hath a most glorious River belonging to it which may indeed be said to run through every Street thereof viz. the holy Spirit and Word of God The Spirit in several places of Scripture is called a River and by means of these blessed Streams are all divine and sacred Commodities which the Godly deal in brought home to their very Doors viz. Gifts Graces Pardon Peace and Joy in the Holy-Ghost c. whâ—â—h are very excellent Merchandize And were it not for this River what would become of this City we should soon be impoverished and undone It is the holy Spirit that enriches and chears the Hearts of all gracious Souls There is a River the Streams whereof make glad the City of God Psal 46.4 the holy Place of the Tabernacle of the Most High It may not be amiss here to consider 1. From whence this River comes See River under the 3d head of Metaphors c. 2. The Nature of the Water 3. The divers Streams thereof First The River comes 1. From a Rock Numb 28.8 11. This Rock was first smitten and then the Water came out abundantly 2. It comes from an infinite inexhaustible Fountain Rev. 22.1 't is said to proceed from the Throne of God and the Lamb. Secondly Touching the Nature of this River tho we have spoken of it under the Third Head of Metaphors in the first Volume yet we will touch a little upon it here It hath besides other Properties of spiritual Water these divers Qualities 1. It will heal all the Diseases of the inward Man it will soften and make very tender and pliable and break in pieces a hard Heart 2. It will cure the Soul of spiritual Blindness nay it will open the Eyes of him that was born blind 3. It will infallibly cure all spiritual Consumptions that spiritual Waste or Decay of Faith Love Zeal Hope c. which seizeth sometimes upon many Christians 4. It will bring down the Tympany of Pride and make a Man very humble and little in his own Eyes the more of the Spirit the more humble 5. It will cure all manner of spiritual Deadness or Deafness making a Man very lively and diligent to hear good Counsel and Instruction as Lydia experienced Acts 16 14 6. It is good against the Tremblings of the Heart and will make a Man bold and couragious in the Cause of Christ in evil Times We cannot but speak the things which we have both seen and heard Acts 4.20 7. It is an excellent Remedy to purge out all noxious and evil Humors of the Soul from whence many Distempers flow making a Man sound at Heart and holy in Life 8. It will effectually restore a lost Appetite and make a Man relish well the Food of God's Word causing it to be sweeter to him than Honey Psal 119.103 or the Honey-Comb 9. It will preserve from the Plague of Sin of what sort soever it be tho a Christian be amongst infected Persons every day 10. It will revive a fainting and drooping Spirit 11. It will set and make whole all broken Bones Psal 27.13 as David and thousands others have found by experience 12. It will cure the Leprosy and all old running Ulcers and also all fresh Wounds of the Soul tho never so deep stinking and loathsom 13. It is good against Weakness of the Hands and Feebleness of the Knees 1 Thess 5.14 2 Pet. 1.9 14. It is sovereign good against spiritual Barrenness making the Godly to bring forth much Fruit. 15. It will clear the Sight and make a Man to see afar of 16. It infallibly cures the sleepy Disease or the spiritual Lethargy of the Soul 1 Thess 5.6 so that they shall not sleep as others do 17. It cures all Diseases of the Tongue and Mouth and an unsavoury Breath Jam. 3.5 6. that common Sign of a foul Stomach 18. It cures all spiritual Lameness it causeth a lame Man to leap as an Hart Isa 35.6 and never halt any more between two Opinions 19. It perfectly cures all Distempers of the Head occasioned by Error and erroneous Principles that corrupt the Understanding 20. It is Water of Life he that drinks of it shall never die Joh. 4 14. Thirdly This River hath three special Streams 1. The Stream of Ordinances 2. The Stream of heavenly Graces 3. The Stream of Divine Promises Sinners come to these Waters O come before the Stream be turned another way See River and Water of Life XI In a glorious City usually is the King's Palace or his chief Place of Residence which tends much to its Honour and Renown XI The Church is the Habitation of God The Lord dwelleth in Zion Psal 9.11 Isa 8.18 Psal 76.1 2 3. Psal 132.13 14. Isa 57.15 in Judah is God known his Name is great in Israel in Salem also is his Tabernacle and his Dwelling-place in Zion This is for the everlasting Honour and Renown of the Church The Lord dwelleth in Zion Sing praises for the Lord hath chosen Zion he hath desired it for his Habitation This is my Rest for ever tho he be the high and lofty One that inhabiteth Eternity yet he dwelleth with them that are of an humble and contrite Spirit The special and most gracious Presence of God is with his People XII A City hath some certain Privileges Freedoms and Immunities belonging to it which Strangers have nothing to do with Foreigners may not dwell within the Walls of some Cities XII So the Church of God hath many glorious Privileges and Immunities belonging to it which unconverted Sinners have no Right to The first Privilege or part of that Freedom that belongs to the City of God is Pardon of Sin Isa 33.24 The Inhabitants shall not say I am sick the People that dwell therein shall be forgiven their Iniquity 1. This is a glorious Privilege and Freedom if we consider the abominable and hainous Nature of Sin which is opened in the first Volume under the third Head of Metaphors 2. Because of that which is couched and comprehended under the Blessing of
sometimes to prevent their doing of hurt are shackled and penn'd up who by that means grow rather the more fierce and mad and would do the greater mischief could they get loose VI. So wicked Men sometimes are by the Almighty restrained many ways from running at and spoiling of the Lord's People Ezek. 34.4 he puts Shackles as it were upon their Legs and Hooks into their Jaws which doth greatly enrage them fain would they be revenged and vent their cruel Malice upon the Saints but cannot their Ways are so block'd up Inferences I. This further shews the base and cruel Nature of the Ungodly II. It serves to inform us what a Mercy 't is they are restrained III. It may teach us also to cry to God to shackle and pen them up and break their Horns viz. destroy or take away their Power Wicked Men compared to Lions Job 4.10 The Roaring of the Lion and the Voice of the fierce Lion and the Teeth of the young Lions are broken 2 Tim. 4.17 I was delivered out of the Mouth of the Lion Psal 57.4 My Soul is among Lions THe Lion in Hebrew as Writers observe hath several Names as Ari and Ariel they call the Male Lion Labi and the Female Lebia Behold my People shall arise like Labi and be lifted up like Ari. There the Caldee Translation rendreth Labi Leta the Arabian Jebu the Persian Scher and Munster saith that Labi is an old Lion In Job 38. Labaim signifieth Lions in Psal 57. Lebaat signifieth Lionesses in Nah. 2. Laisch is by the Hebrews translated Lion and the same Word Isa 30. is by the Caldees translated Lions Whelp The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to see The common Epithetes of a Lion are these viz. Wrathful maned fierce deadly stout great preying ravening stubborn snatching cruel bloody terrible swelling stony-hearted frowning violent c. Expositors seem to be of a mind that Paul in saying 2 Tim. 4.17 he was delivered out of the Lion's Mouth means Nero who with open Jaws was ready to devour and destroy him However it is evident wicked Men or cruel Tyrants are often in holy Scripture called Lions in respect of some of the Properties of a Lion for one Metaphor as Glassius well observes is brought to signify several Things with respect to their different Qualities and Attributes Thus saith he 1. Christ is called a Lion Rev. 5.5 because noble heroick and unconquerable 2. The Devil is called a Lion because roaring and devouring 3. Wicked Men and Tyrants are called Lions because they are fierce outragious and cruel to weaker Men as Lions are to weaker Creatures c. Metaphor Parallel THe Lion is a proud and stately Creature SO some wicked Men and Tyrants are very proud and stately II. Lions are couragious and undaunted in their Acts of Cruelty they will do what they list let who will look on II. So some wicked Men and Tyrants seem to act in Ways of Oppression and Cruelty undauntedly with great Courage and Boldness Couragiousness saith Mr. Caryl in any noble or good Way or Cause in which Sence Prov. 28.1 The Righteous are as bold as a Lion is the Courage of Saints But to be valiant and couragious in doing Mischief in wronging and oppressing the Weak and Innocent is the Courage of a Beast That Courage which is out of the Way of Truth and Justice is a Lion-like Courage III. Lions are very strong the strongest of all Creatures what is stronger than a Lion III. Some Tyrants have been very strong Caryl Tyranny must have Strength to back it Hence they who mean to oppress fortify themselves with Titles and Priviledges with Honours and Relations Solomon considering the Oppressions that were under the Sun observes Tears on the one side and Strength on the other Eccles 4.2 On the side of the Oppressor there was Power IV. A Lion is a crafty and very subtile Creature and hence said to lurk in secret places and lyeth in wait secretly in his Den. IV. So Tyrants as hath been shewed are very subtile they have a great stock of Policy as well as Power Tho as Mr. Caryl notes we usually oppose the Lions Skin and the Foxes Skin yet many times they meet both in one some are double Skin'd as well as double Cloath'd Psal 10.9 Hence we have that Phrase when David compares a Wicked Man to a Lion He lieth in wait secretly as a Lion in his Den Like as a Lion that is greedy of his Prey Psal 17.12 and as it were a young Lion lurking in secret places They will as Naturalists observe hide themselves in the Dens lest Passengers should be afrighted at them V. Lions especially are cruel Blood-sucking and devouring Polybius affirmeth that he saw them besiege and compass about several Cities of Africk they will devour both Man and Beast setting upon Troops of Horse-Men destroying Flocks and Herds of Cattel carrying some alive to their young Ones killing five or six at a time c. V. So Wicked Men are great Tyrants and have always been very cruel and Blood-thirsty What bloody Wretches were Nero Caligula c. And what Tyrants and devouring Monsters have the Popes and bloody Papists been For besides the many thousands of Innocent Christians they have inhumanly butcher'd History shews they destroyed in America See Clark's Examples Vol. 2. no less than fifteen Millions of poor Heathens sparing no Sex young nor old cutting Men Women and Children in pieces flaying their Skins off and Roasting them alive and burning them to Ashes making Children to kill their own dear Parents c. VI. Lions will roar terribly When the Lion roareth all the Beasts of the Forrest tremble The Naturalists observe Gesner that tho many Creatures are swifter of Foot than the Lion yet when he roars they all fall down and he overtakes them with his astonishing Voice when a Lion is angry he beateth his Tail against the Ground VI. So Tyranical Men with their roaring Words their loud and terrible Threatnings often afright and daunt poor timerous Christians what said the tyranical King of Babylon Whosoever falleth not down and worshippeth the Golden Image Dan. 3.11 shall be cast into the midst of a burning fiery Furnace And now Act. 4. 1 Pet. 3. Lord behold their Threatnings c. Be not afraid of their Terrour c. VII Lions are of a fierce sower and stern Countenance Gesner Topsel p. 370. and in the sight of Men 't is said he is seldom found without Rage VII 'T is said of the fourth Beast his Looks was more stout than his Fellows Dan. 7. Wicked Persecutors and Tyrants look oft-times upon the Godly with an angry Countenance Much of Man's Heart is known by his Face Frowns are as Blows hence we call it Brow-beating The Love of God saith Mr. Caryl is exprest by the pleasantness of his Face and the Light of his Countenance so also
without as hath been shed by a Generation nearer home and we shall become like the Man without a Wedding-Garment wholly speechless and say not a Word more about Babylon III. Now that Babylon in the Apocalypse is Great Rome that in former Times reigned and in future Times shall be destroyed is owned by some of the Papists themselves and is asserted by all Protestants the Difference betwixt them is brought to this narrow Point The one wholly confines Babylon to Rome Heathen and there totally to terminate the other brings Babylon down lower to Rome Antichristian or Papal Rome Now that this Work may be to Edification and more full Satisfaction in this great Case we shall advance to the last and chief Secret that is to be opened and considered namely Whether all Things in John's Vision or Prophecy that are applied to Mystery Babylon did compleatly terminate in Rome Heathen and come no further In Answer to this great Enquiry we do with the Body of Protestants in opposition to the Papists conclude the Negative viz. That all Things in the Apocalypse applied to Mystery Babylon did not terminate in Rome Heathen The Reasons of which Negative are as followeth 1. Because the Beast that Mystery Babylon rides on is the eighth Head or last Ruling-Power of that City that is seated upon seven Hills which must be Rome Papal because the whole Race of Rome Heathen was gone off before the eighth Head came up The sixth Head was in John's Time the seventh was to come and continue but a short Space The Beast that carrier the Woman viz. Babylon is of the seventh but is the eighth and shall be the last for he goeth into Perdition This being so evident from the Letter of the Text needs nothing more to confirm it Now that Rome Heathen was not the last Part of the Romish Power is not only the full and joint Consent of all Writers upon this Subject but is so evident to all the Christian World that it would be Vanity it self to make a Show of Proof The Conclusion then is this If the very last Part of the Roman Power carries the Woman Babylon and that the Heathen State of Rome went off before and was not the last then Babylon could not terminate in Rome Heathen but must come down to Rome Papal See Rev. 17.3 7 9 11. 2. If Babylon be totally terminated in Rome Heathen then the Book of the Apocalypse is of little use to the latter Ages of the Christian World For if the whole Transactions relating to the Persecution of the Church and the Slaughter and Destruction of God's Enemies did end in Rome Heathen then it served only to give a characteristical Account of a Beast and Whore that was grown old and ready to go off the Stage but hath wholly left us in the dark and given us no notice at all of that horrible Confusion and bloody Persecutions which have reigned in the Christian World for more than a thousand Years last past which for Length of Time Numbers of Murthers and Manner of Cruelties hath out-done all the Wickedness of Rome in its Heathen State Which is not at all likely that a Vision should be given and a Revelation made and call'd so about a State that was almost expired and the most great and principal Part wholly left out and said nothing to Who can imagine that a careful Saviour should be so full in his Discoveries to the Jewish Church concerning their Sufferings and the Time under Egypt and Babylon Literal and be so short and lean to his Gospel-Church to leave them altogether without any written Profpect or extraordinary Prophet to inform them what should come to pass in the World from the going off of the Power of Rome Heathen to the end of all the Churches Troubles which have already lasted above a thousand Years The Conceit of which is fit but for two Ranks of Men to receive viz. the Roman-Catholicks and such Protestants as look for Antichrist to come at the end of the World after the Restauration of the Jews to their own Land and building a material Temple at Jerusalem where Antichrist shall sit three Days and an half or Years to kill two Men called the two Witnesses 3. If this last Babylon was wholly to terminate in Rome Heathen then there was no Cause of Wonderment and great Admiration for a wise Man to see in a Vision an Heathenish State under a Diabolical Influence to perform Actions sutable to their State and not contrary to their Professions For what matter of Wonderment can it be to feel the Wind blow to see the Sea foam and hear the Waves rage and roar when the Winds oppose its Effluxion And what Cause of great Wonderment and Admiration for a wise Man to see wicked Heathens oppose and persecute Christianity when it is so sutable to their Spirit and agreeable to their Profession so to do we cannot yet understand and we will diligently listen to them who will undertake to inform us For the thing is true that a wise Man did wonder at the Sight he saw with great Admiration Rev. 17.6 I saw the Woman drunk with the Blood of the Martyrs of Jesus and I wondred with great admiration Wonder'd O strange At what To see that which was common to all Ages the Seed of the Serpent that profest Heathenism the Wicked even the worst of the Wicked by Principle and Profession to plot against the Righteous and to gnash upon him with their Teeth Idolaters profest Idolaters to persecute the Servants and Worshippers of the true God those that were born after the Flesh and lived after the Flesh to persecute them that were born of the Spirit and lived after the Spirit Surely if our Adversaries Opinion was true in this Case that Babylon is only Rome Heathen St. John had forgot that Cain killed Abel and Ishmael persecuted Isaac and took not so much notice of the Course of the World common to every Age as Paul did who said But as he that was born after the Flesh persecuted him that was born after the Spirit as it was then so it is now And what strange Wonder is in all this 4. Rome Heathen never was espoused married or united to the Lord Jesus in a spiritual way visibly owning his Laws and submitting to his Government as a Wife submits to and obeys her Husband and afterwards casts him off and chuses another Head and Husband and therefore cannot be Mystical Babylon or the great Whore For tho these Heathens were great Idolaters yet were they never charged with spiritual Adultery nor could they unless they had once by visible Profession made a Covenant with or espoused themselves to the Lord Jesus which Rome Papal before its Apostacy did Therefore Rome Heathen could not be the great Whore or Mystical Babylon 5. Rome Heathen cannot be the Babylon set forth by St. John unless she be guilty of all the Christian Blood shed upon the Earth since the
corrupted the whole Lump of Mankind Adam had no sooner sinned against God but the spiritual Poyson and Venom thereof struck to his Heart corrupting every Faculty of his Soul and not only so but also the Souls of all his Posterity See Wounds IV. 'T is noted by Plutarch that when an Asp stings a Man it doth first tickle him and makes him laugh till the Poyson by little and little gets to the Heart and then it pains and torments him more than ever it delighted him before So doth Sin it may please a little at first Though Wickedness be sweet in his Mouth Job 20 12 tho he hide it under his Tongue though he spare it and forsake it not but keepeth it still within his Mouth Yet his Meat in his Bowels is turned it is the Gall of Asps within him Forbidden Profits and Pleasures are very delightful to carnal Men and many love to be medling with these poysoning Morsels of Sin Many eat that on Earth which they digest in Hell Men must not think to dine and dance with the Devil and then to sup with Abraham Isaac and Jacob in God's Kingdom V. Poyson in a Toad or Serpent suits and agrees well with their Nature but Poyson in a Man's Stomach makes fearful Work it being of a contrary Nature So Sin in a wicked Man one that hath no spark of true Grace in him seems to be suitable and agree well with him his whole Nature being so grievously corrupted and changed into the evil Nature thereof he having used himself so long in sinful Ways that Sin viz. open Prophaneness Superstition and Error is habitual and become natural to him as Poyson to a Toad Naturalists say That if a Man take a little quantity of Poyson at a time and so accustom himself to it ☜ it will at length become so natural to him that he may take it as Food Even so wicked Men by a continual Course and evil Custom in Sin drink it down as pleasant Liquor like as the Fish drinks Water But now Sin to a true Christian is like much Poyson in a Man's Stomach 't is contrary to that new Nature and divine Principle which is wrought in him by the Spirit of God he cannot bear nor endure it he hates every false Way Rom. 7. That which I hate that do I. VI. Poyson is deadly in its own Nature and of a killing and destroying Quality if not timely vomited up by taking some fit and proper Antidote c. So Sin whether fleshly or spiritual viz. sensual Debauchery or Heresy will kill and destroy all where-ever it is both Body and Soul eternally except by true Repentance it be vomited up Tho Men take it down as sweet Wine Prov. 23.31 and are not presently sensible of any harm yet at last it will bite like a Serpent and sting like an Adder VII Oil will expel Poyson and it is often given to Persons who have taken it to cause them to vomit it up So the Oil of Gladness viz. the Spirit of God is the best Antidote in the World to expel and work out the Poyson of Sin in the Soul See Oil of Gladness in the First Volume Book 2. Inferences WHat do Sinners mean will they poyson themselves are they void of Understanding to take down the Poyson of Dragons Will they wilfully murther themselves What Blindness and Folly is in their Hearts II. O how should this stir up the Godly to pity wicked Men and to strive as much as lieth in their Power to prevent their sinning and endeavour to turn away their Wrath III. It may also caution Believers to take heed of Sin and of the Venom of an evil Tongue as also of the Poyson of Heresy and Error IV. Let Sinners also learn from hence timely to look out for Help O get a fit Antidote to save you from this Poyson Ah! what is Sin 't is Poyson in a Cup That 's gilt without and Men do drink it up Most earnestly with joy and much delight Being pleasant to the carnal Appetite Sin 's sweet to him whose Soul is out of taste But long alas its Sweetness will not last Sin 's sweet to th' Flesh that does it dearly love But to the Soul it doth rank Poyson prove Hast thou suck'd this most deadly Venome in And dost not see thy vital Parts begin To swell Art poyson'd Soul Look look about To get an Antidote to work it out Before it be too late the Poyson 's strong Don't stay a Week twelve Hours is too long One drachm of Grace mix'd with repenting Tears The Grace of perfect Love that casts out Fears Mix'd with that Faith which kills all Unbelief Took down with speed will ease thee of thy Grief 'T will purge the Soul and work by Vomit well And all vile Dregs of Venome 't will expell Unless thou vomit up each Dreg be sure No hope of Life one Sin will Death procure Eternal Death Repentance is not right 'Till Sin nay every Sin 's forsaken quite Not only left but as a poysonous Cup Thou must it loath 't is hateful spue it up Sin a Sickness Isa 1.5 The whole Head is sick and the whole Heart faint c. Mat. 9.12 The whole need not a Physician but they that are sick SPiritual Sickness is twofold 1. To be sick with Sin 2. To be sick of Sin as Sin wounds the Soul so it makes sick and this is Man's Misery but to be sick of Sin viz. to be sensible of the Evil and cursed Nature thereof this is a Mercy Parallels THE Causes of Natural Sickness are divers sometimes it arises from some inward and sometimes from some outward Cause to know from whence the Distemper grew or did arise is very necessary whether it be Chronical or Acute i. e. that which hath seized on the Patient on a sudden by Heats Cold or from the Corruption of the Blood by an infectious Air c. which an able Physician is diligent to pry and search into Now as touching the Sickness of the Soul 't is evident the Original Cause thereof was by eating of the forbidden Fruit which surfeited the whole Lump of Mankind or if you please it was occasioned by Poyson by the Poyson of the old Serpent Deadly Poyson makes a Man very sick and corrupts the whole Mass of Blood And as 't is needful to find out if possible the Cause of Sickness so 't is as necessary to find out the Cause of Spiritual Sickness the Cause being discovered the Cure is easy If a Man doth not see what his state is as considered in the first Adam nor the evil and damning Nature of Sin in general nor the particular Plague of his own Heart he is in no hopeful way of help and healing II. Some Sicknesses or Diseases are Epidemical Sin is a Sickness or Disease so universal and a Contagion so catching that none have escaped nor are totally free from it III. Some are so sick that they have
middle or within thee shall ascend above thee up up and thou shalt descend down down so the Hebrew which denotes that the Servants or Vassals of the sinning Israelites above whom they bore such a sway should become their Masters and bring them into Thraldom 2 Kings 4.19 And he the Son of the Shunamite said to his Father when he began to be sick in the Field my Head my Head that is my Head most grievously akes Psal 22.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God my God why hast thou forsaken me Which Repetition fervently denotes the overmuch cruelty of the Enemy and the mournful Condition of Israel in Captivity Esa 6.3 Holy holy holy is the Lord God of Hosts This triple Repetition denotes the Mystery of the Trinity or three Persons in one Divine Essence see Jer. 22.29 Ezek. 21.27 Mat. 23.37 Luke 22.31 23.21 John 5.24 Act. 9.4 Rev. 18.2 Lev. 24.8 2 Sam. 18.33 Esa 28.10 Hos 2.21 Ezek. 34.17 where you have Examples of this Figure Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplico to double 2. Anadiplosis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called in Latine Reduplicatio in English redoubling is when the last word of the former Sentence is repeated in the beginning of the next as Psal 121.1 2. Psal 122 2 3. Psal 98.5 Rom. 8.17 Psal 115.12 Rom. 9.30 10.17 Phil. 2.8 Jam. 1.3 Psal 113.8 This Figure helps to evidence and expound things as in the alleaged Examples Viz. Anadiplosis 3. Climax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gradatio or a climbing by steps this is a continuation of the former Figure * in more degrees so as that the last of the antecedent Sentence must be a part of the following as Hos 2.21 And it shall come to pass in that day I will hear saith the Lord I will hear the Heavens and they that is the Heavens shall hear the Earth and the Earth shall hear the Corn and the Wine and the Oil and they that is the Corn and the Wine and the Oil shall hear Jezreel This Gradation may be fitly called an Epitome of Physical Theology which by a fair Prosopopaeia enumerates all the Causes of the Conservation of Universal Nature and particularly of Man See it at large expounded in our Philologia Sacra Book 1. p. 95. John 1.1 John 1.1 In the beginning was the Word and the Word was with God and God was the Word this Word was in the beginning with God The true Divinity of Christ and his distinct Subsistence from the Father are most fairly exprest by this Gradation In the third Proposition there is an inversion of the Terms viz. God was the Word for the word was God A like Climax respecting his Office and Benefits is subjoyned ver 4 5 c. See more Examples Joel 1.3 4. Rom. 5.3 4 5. 8.29 30. 10.14 15. 1 Cor. 11.3 Jam. 14 15. 2 Pet. 1.5 6 7. Matth. 10.40 Rom. 1.30 1 Cor. 3.23 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anaphora from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refero to bring back or rehearse is when the same word or more is repeated in the beginning of divers Clauses or Sentences as Deut. 28.3 Blessed shalt thou be in the City and Blessed shalt thou be in the Field ver 4. Blessed shall be the Fruit of thy Belly and the Fruit of thy Ground and the Fruit of thy Cattel c. ver 5. Blessed shall be thy Basket c. ver 6. Blessed shalt thou be when thou comest in and blessed shalt thou be when thou goest out The like Anaphora respecting the Curses of God upon the wicked and rebellious we read ver 16 17 18 19. This Figure is very frequent in Scripture take these few places instead of many Psal 3.1 2. Psal 29.3 4 5 c. Psal 67.5 6 7. Psal 115.12 13. Psal 118.8 9 15 16. Psal 148.1 2 3 c. Psal 150.1 2 3 c. Isa 2.7 8. Jer. 4.23 24 25 26. 5.17 50.35 36 37. 51.20 21 22 23. Micah 5.9 10 11 12. 7.11 12. Zeph. 1.2 3. 1 Cor. 13.4 7 11. 12.8 9 10. 2 Cor. 11.26 And in the Repetition of Pronouns and Particles Psal 94.5 Rom. 8.35 38 39. 2 Cor. 7.11 Phil. 4.8 c. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prope near to and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verto to change 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistrophe Conversion is a Figure when the same Word or Phrase is repeated in the end of divers Sentences Examples of the repetitions of single Words among which we reckon the Hebrew Affixes are to be read Deut. 32.10 Ezek. 26.23 24 25 26 27. Rom. 8.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God be for us who can be against us 2 Cor. 11.22 Are they Hebrews so am I are they Israelites so am I Are they the Seed of Abraham so am I c. Examples of Phrases or little Sentences are Psal 115.9 10 11. where their Help and their Shield frequently concludes the Sentence Psal 136.1 2 c. See Deut. 27.15 c. Psal 24.9 10. Joel 2.26 27. Ezek. 33.25 26 27. 36.23 24 25 c. Amos 4.6 8 c. Hag. 2.8 9. Lam. 3.41 c. Mat. 7.22 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symploce Complication the word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wrap or couple together and is a Figure when the same Word or Phrase both begins and ends a Sentence which joyns the two last Figures viz. Anaphora and Epistrophe together Psal 118.2 3 4. Let Israel now say that his Mercy endureth for ever let the House of Aaron now say that his Mercy endureth for ever c. So Psal 136.1 2 3. Jer. 9.23 1 Cor. 12.4 5 6. 14.15 2 Cor. 9.6 c. Psal 47.6 Rom. 14.8 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a taking Epanalepsis Resumptio a taking back is when the same Word is repeated both in the beginning and end of a Sentence as Phil. 4.4 Rejoyce in the Lord always and again I say Rejoyce See Psal 53.2 2 King 18.33 1 Cor. 21.22 2 Cor. 4.3 1 Cor. 12.4 5 6. 14.15 2 Cor. 9.6 Psal 8.1 9. 46.1 ult 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epanados Regression or turning back derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ascending or climbing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upwards and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Way is a Figure when the same word is repeated in the beginning and middle or in the middle and end so as that there is an Inversion of them as Isa 5.20 Wo unto them who call good evil and evil good who put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Ezek. 7.6 7. Gal. 2.16 2 Cor. 2.10 15 16. John 8.47 Ezek. 36.6 Rom. 7.19 Psal 114.3 4 5 6. Ezek 32.16 2 Thess
in the Law and makest thy boast of God ver 18. And knowest his Will c. as if he had said I grant it is so but why is thy Conversation so disagreeable to that outward Profession Ver. 20. and the following Verses shew this to be the meaning See also Rom. 9.4 5. Gal. 4.15 16. An Ironical Epitrope is when we seem to grant a thing which is indeed a Prohibition of the contrary Of this Illyricus says Clave Script Part. 2. Col. 302. It is a species of Permission when we grant what is unjust to any not as judging what he says right but as it were giving way to his Obstinacy Malice or Fury As angry Fathers use to say to their dissolute Sons I see you will ruine your self take your Course run on headlong to destruction Examples you may read Jud. 10.14 Prov. 6.32 1 King 22.15 Eccles 11.9 Isa 29.1 Jer. 2.28 7.21 Lam. 4.21 Ezek. 20.39 Amos 4.4 5. Mat. 23.32 26.45 Joh. 2.19 13.27 1 Cor. 15.32 2 Cor. 11.19 Rev. 22.11 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synchoresis Concession Concession is when a certain Saying is granted yet withal declared to be unprofitable or of no advantage James 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble See Rom. 11.19 20 c. 1 Cor. 4.8 2 Cor. 10.1 2 11. 12.16 c. CHAP. VII Of other Schemes of Sentences and Amplifications I. Schemes taken from Causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aetiologia Aetiologia according to its Signification is the rendring of a Reason of a Word or Deed as Rom. 1.13 14. Now I would not have you ignorant Brethren that oftentimes I purposed to come to you but was let hitherto that I might have some Fruit among you also even as among other Gentiles I am debter both to the Greeks and the Barbarians c. Ver. 15 16. I am ready to preach the Gospel to you that are at Rome also For I am not ashamed of the Gospel of Christ For it is the Power of God unto Salvation to every one that believe c. See Rom. 3.20 4.14 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Translation Metastasis and is when the Cause or Blame is transferred from one to another as Rom. 7.8 Paul says that the Law augments Sin yet Ver. 14. following shews that it is the fault of our corrupt Nature See Rom. 8.3 1 Cor. 4.6 c. II. Schemes taken from Adjuncts and Circumstances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Topographia that is the Description of a Place is when a Place is accurately described exhibiting it as it were to our view as the Description of Hell Isa 30.33 Luke 16.24 c. the New Heaven and the New Earth in the Elect which shall be eternally glorified Isa 65.17 c. Rev. 21.1 c. of Sin or the Church inviron'd with broad Streams Isa 33.20 c. By which Description its Safety and divine Defence from Enemies is noted Of the New Temple and the Admirable City Ezek. 40. See Psal 42.6 Psal 60.7 c. Psal 89.12 with Ver. 11. Here note That the Climates or distinct parts of the Earth as the East West Observation ☜ North and South when mentioned in Scripture are to be understood with respect to the Situation of Judaea Jerusalem and the Temple where the Prophets lived in the Land which God gave the Jews only we must except some Places in Ezekiel who lived and wrote in Babylon Note also * ☜ Note that the Sea signifies the West viz. The Mediterranean Sea which is on the West of Judaea Numb 2.18 Josh 16.3 Ezek. 42.19 c. Jerom on Ezek. 46. says 'T is a customary way of speaking in Scripture because of the Situation of Judea to call the Sea the West We may except Psal 107. where in the Hebrew Text the Sea signifies the South viz. the Red Sea which was on the South of Judea See Psal 72.8 Exod. 23.31 c. Chronographia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chronographia a Description of Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pragmatographia a Description of a Thing or Action and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prosopographia a Description of a Person are rather the Circumstances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an historical Speech simply and plainly delivered than Schemes tho by some accounted as such Hâ—potyposis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypotyposis signifies Representation and is when a thing is so represented to the Eye so as that it may seem not to be told but to be acted as in that Description of the horrible Desolation of the Earth Isa 1.6 c. the whole 34 Chapters Jer. 4.19 20 21 23 24 25 26 31. Of Idols Isa 44.9 46.6 The Humiliation and Passion of Christ Isa 53. Of Famine or Hunger Lam. 4.8 9. Of the Triumph of Christ Col. 2.14 15 c. The Holy Spirit not only exhibits verbal but real Hypotyposes of which see our Treatise of Types Article 3. To this Head some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image or Representation of a thing viz. When the glorious or illustrious Figure Picture or Species of a Thing or Person is produced as when Christ is represented by the Sun Mal. 4.2 also when God is likened to a Gyant or mighty Man scarce sober after drinking hard and quarrelling with all he meets with to denote his Wrath against wicked Men and how severely he will punish them Psal 78.65 66. When Christ is expressed by a Spouse and a Warriour Psal 45. When the prosperous wicked Man is proposed as a green Bay-tree Psal 37.35 36. So that this is only an illustrating Similitude Pathopoaeia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pathopaeia an Expression of Affection is when Affections are clearly expressed by a plain Speech As of God Isa 49.15 Jer. 31.20 Hos 11.7 8. of the Apostle Paul 1 Cor. 4.14 15. 2 Cor. 2.4 Gal. 4.19 20. See Luke 18.9 10 11 12 13 14. Isa 3.16 17. Jer. 48.3 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syllogismus Syllogism Ratiocinatio Reasoning specially so called which is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphasis is when the greatness of a thing is manifested by some certain Sign as when the Stature and Strength of Goliah is set forth by his Armour 1 Sam. 17.4 5 6 c. When Rehoboam the Son of Solomon said that his little Finger would be thicker than his Fathers Loins 1 Kings 12.10 The grievousness of the Burden or Yoke laid upon the People is noted when by the Signs of external Peace the greatness of in ward and spiritual Peace is denoted as Isa 2.4 See also Isa 4.1 49.20 Mat. 10.30 24.20 Luke 7.44 c. But speaking more accurately either these things belong to a simple historical Narration or the Tropes and their Affections of which we have treated Volumn 1. Book 1. III. Schemes taken from disparates or different things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parechasis Digression is when
Judgment make haste their Consciences being thereby awakened by the Lord to get into that Place of Security God hath provided for them viz. the Rock Christ who is called an Hiding-Place Isa 32.2 IX There are many Sorts of Worms IX So there are many Sorts of Men Worms 1. Some great and some small Ones and yet all are but Worms 1. So there are some great Men mighty Ones of the Earth as Kings c. and some small or poor Men but yet all are but Worms weak and contemptible Creatures in God's sight David called himself a Worm I am a Worm and no Man c. Psal 22 6. 2. There are some Dunghil-Worms who love to abide or live in Dung and Muck of the Earth 2. So there are some Men whom we commonly call Muck-worms who delight in nothing more than in the Dung or Filth of the Earth or Muck of this World their Hearts and Hands are always in the Earth Take them out of this Filth and they are as dead Men and let them alone and you shall presently see them craul to their old Delights Nothing but the World is in their Mouths they wallow in their filthy Lusts and Earthly-mindedness as the Swine tumbles in the Mire III. There are some Worms very loathsom such as breed in rotten putrified Flesh which are called Carrion-Worms 3. Such a Worm is a wicked Man a Vermine a Worm that breeds in Corruption as it were a loathsom Creature in God's Sight See the Head of the Metaphor 4. There are some Worms that deceive the Eye seeming to be what they are not Many have thought they had seen Fire in the Night when they have cast their Eye upon them in the place where they have lain These are called Glow-worms R. W. tells us a Story of a Parson that in the Night being drunk casting his Eye upon one of these Worms having his Pipe of Tobacco filled went bodily towards it crying out Fire I hope Fire I hope When the Light comes these appear to all to be but Worms 4. There are some Men who deceive their Neighbours They take them to be holy and good Men precious Saints of God and yet are greatly mistaken in them they being no better than painted Sepulchers meer Hypocrites and notwithstanding their outward Shew of Holinesss and Sanctity are but Earth-Worms having the World viz. external Advantage or vain Glory in their Eye as the great Thing they aim at in their Profession and in the Day of Christ they will appear to be what in truth they are 5. There are some very hurtful Worms who spoil Trees Flowers and the Fruits of the Earth See Joel 1.4 Amos 4.9 Such are the Palmer-Worm the Caterpillar and the Canker-Worm Which Sort of hurtful Vermin God hath often brought upon a People and Nation as a Punishment of their Sins 5. So there are some Men who like to these Worms are of a very hurtful Nature and endeavour to spoil Christ's spiritual Trees Flowers and precious Fruit c. They are called Locusts or Caterpillars by the Holy-Ghost Rev. 9.3 they are said to come out of the Bottomless Pit And to them was given Power as the Scorpions of the Earth have Power c. By these Locusts are meant as Franciscus Claudius a Carmelite Fryar and others expound the Place as is noted by Mr. Wilson ' those great Swarms of Popish Priests Friars Monks Cardinals even the whole Popish Hierarchy and Pontificial Clergy These are fitly likened unto Locusts which are a little vile Vermine springing as some say out of Smoke c. And truly this is made too evident of that Sort of Men this day in England and other Nations of Europe Never were a more destructive Generation of vile Vermine in the World none make or threaten to make greater Spoil of Christ's Vineyard and precious Fruit-Trees than they And in that they are let in upon us we may plainly read God's Displeasure against us thereby and nothing but unfeigned Repentance and Reformation will doubtless free this poor Nation from them for at this very time we are sadly plagued and pestered with them See God an Husbandman 6. There are also some profitable Worms who are very laborious and cloath the World with Silk and they are called Silk-Worms 6. This Sort of Worms resemble the laborious and faithful Ministers of Christ who spend themselves in Preaching and in divine Prayer and Meditation that so they may enrich Mens Souls with Grace and true Vertue These as Instruments in God's Hand may be said to cloath Men and Women with Silk or gloriously adorn their better Part tho hereby through Zeal and faithful Industry for God's Glory they waste and consume their own Carcases spending and being spent as the Apostle speaks X. The House or Place of divers Worms is the Earth they lie hid in the Ground X. So Man who is a Worm must take up his Place for a short time in the Earth The Grave is my House saith Job Job 17.13 the Place appointed for all Living This Worm must go to his Fellows to the Worms Inferences BY this we may see what a poor thing Man is The mighty Ones of the Earth who boast of great Matters are but Worms And if Man be but a Worm why doth he swell above the Clouds as if he would make his Nest among the Stars when as he must shortly fall among the Clods and be eaten of Worms 2. Take heed of having Mens Persons in Admiration it is a vain thing to give flattering Titles to others As it becomes us not to reproach or vilify any Man tho all Men are but as Worms so it is a God provoking Evil to flatter Men thereby creating high thoughts in them of themselves as some once served Herod crying out It is the Voice of a God and not of a Man But the Almighty Acts 12.22 to shew how much he abhorred such as gave not him the Glory made them know he was but a Worm and therefore the Angel of the Lord smote him and he was eaten up of Worms 3. Be not envious at others tho more rich and honourable than thee The greatest of Men are but Worms and tho some sparkle and shine in outward Glory and Splendor and seem to excell every way yet they may be but like Glow-worms 't is but for a Night they seem like Stars in the Morning they will appear like others 4. Let us learn from hence not to overvalue our selves nor our Lives What is the Life of a Worm 5. What Fools are the Wicked of the Earth to muster up their Force against God's People Whom do they come out against It is but against a Worm Could they prevail what Honour would they gain by it Is it so great a matter to destroy a Worm for so Jacob in his low Estate is called Fear not thou Worm Jacob. But let them know this Worm hath a mighty God to take its part I will help
thee Isa 41.14 c. Why should Worms seek to destroy one another 6. Lastly What cause is there these things considered to admire that the glorious God of Heaven and Earth should be mindful of a Worm Job 7.17 nay to set his Heart upon him and give his Son to die for him and to take such a poor and contemptible thing as Man into Union and Communion with himself Man compared to a Flower Job 14. He cometh up like a Flower and is cut down Isa 40.6 All Flesh is Grass and all the Goodness thereof as the Flower of the Field A Man in his best Estate and in every Estate is altogether Vanity Caryl so he is in his best Days and in all his Days but a Flower or may be compared to a Flower Metaphor Parallel A Flower hath a Root from whence it grows and springs up SO all Men have one common Root from whence they spring up viz. the first Adam II. A Flower springs up out of the Earth suddenly and at first is but a tender Bud fresh and flourishing II. So Man springs up like a Flower and at first is like a tender Bud fresh and flourishing III. A Flower hath but a little time of continuance tho some abide longer than others yet most Flowers last not long III. So Man that is born of a Woman is but of few Days Job 14.1 his Time is but short upon the Earth tho some continue longer than others yet generally their Days on the Earth are but few in a comparative Sence IV. There are divers Sorts of Flowers some fair to look upon very lovely to the Eye but of an ill Savour IV. So there are divers Sorts of Men and Women some very fair and amiable to the outward Sight but of an ill and stinking Savour in their Lives and Conversations in the Nostrils of God and all good Men having no Grace and are besides of a perverse and crooked Nature V. There are some other Flowers that are not beautiful to the Sight whose Nature and Virtue is most excellent V. So there are some Men and Women who tho they are not lovely and beautiful to carnal Eyes yet are of most sweet and gracious Dispositions and whose Worth and Excellency is exceeding great Psal 45. VI. Great Care is taken of some choice and rare Flowers they are prized at a high rate by such as own them and know their Worth VI. So the Saints who are choice Flowers in God's Esteem are greatly cared for He esteems them above what Men esteem of their choicest Flowers they are his Jewels and prized by him as his chiefest Treasure of them he hath said the World was not worthy Heb. 11. VII Some Flowers greatly magnify the Wisdom of their Creator there being many great Rarities to be seen in them VII So the Wisdom of God appears in the Creation of Man He is a curious Piece of God's Workmanship in his first Make in respect of his Body but more especially touching his Soul But the greatest Rarity that appears in this Flower shines forth in his second Creation in his being new made or transplanted into Christ Jesus whereby he is adorned with all those most transcendent and incomparable Gifts and Graces of the Holy Spirit VIII The rarest Flowers grow in Gardens what is a Field-Flower to some of these VIII So the best and most choice spiritual Flowers grow in God's Garden the Church What are those sinful Ones who grow in the Field of the World to some of these IX A Flower is most beautiful when it is fully ripe IX So Christ's choice Flowers his precious Saints are most lovely and amiable when they are fully ripe for Heaven X. The Owner of Flowers knows the best Time to crop them and who shall be offended at him when he takes to himself this or that Flower out of his Garden He may do what he pleaseth with his own X. So God knows the best Time to crop off or take away by Death this and that precious Flower Sometimes he cuts them down before others think they are half ripe but God knows better than we He never pulls nor takes any of his Saints unto himself till he seeth they are fit to die And who shall be offended at him in what he doth tho he take such out of the Garden that we would fain have grow still there because they are such a sweet Ornament to it but may not God do what he pleaseth with his own XI Some Flowers are gone on a sudden Naturalists tell us of a Flower that lasteth but one Day and I have read of others that fade in the very Budding XI So some die as soon almost as they are born they are taken away and fade in the very Bud. Also some Christians God crops off and receives to himself as soon as they are born again they come up and are presently cut down c. XII Some Flowers have Seed in them which if sown will produce a Flower again the next Spring XII So Man tho he wither away and die yet his Body is laid but like a Seed in the Earth at Spring viz. in the Resurrection-day he shall arise again Every Seed shall have his own Body it shall not be another but the same Body shall arise from the Dead My dead Body shall arise c. 1 Cor. 15.38 Isa 26.19 Act. 24.5 There shall be a Resurrection both of the Just and Vnjust Inferences WHat a fading thing is Man Let every one from hence learn to make ready to die Happy are they who are fit and prepared for it for Man in his Beauty and chief Flourishing is near unto withering 2. How fading and transient is all our Glory 3. What Fools are Mortals to value themselves so high 4. How vain a thing is it also to set our Hearts inordinately upon our dearest Friends There is mention made of the coming up of this Flower and of its cutting down but nothing of its growing Alas its standing is so small a time it is not taken notice of we are born to die and we die as soon as we are born Saints compared to Babes 11 Pet. 2.1 2. As new-born Babes desire the sincere Milk of the Word that ye may grow thereby Simile Parallel A Babe is begotten Abraham begat Isaac Hearken to thy Father that begat thee A Babe in Christ is begotten by the Word and Spirit of God Jam. 1.18 Of his own Will begat he us by the Word of Truth not of corruptible Seed but of incorruptible by the Word of God that liveth and abideth for ever II. A Babe hath not only a Father but also a Mother II. A Saint hath not only God for his Father but the Church for his Mother Jerusalem that is above Gal. 4.26 is the Mother of us all III. A Babe partakes of the same Nature of its Parents That which is born of the Flesh John 3.6 is Flesh III. A Babe