had with good Wishes and formal Prayer by crying Lord have mercy upon us and Christ have mercy upon us c. And if he have but Time a little before he breaths out his last on a Death-Bed but to cry unto God after this manner it will be sufficient Tho God's Word saith The Soul that sinneth it shall die And Except a Man be born again Ezek 18. Joh. 3.3 Heb. 12. he cannot see the Kingdom of God And Without Holiness no Man shall see the Lord. It is only a holy Life that is attended with a happy Death 4. The fourth is one worldly-wise a Person much in request in these Days whose Counsel many are ready to follow What! saith he art thou such a Fool to expose thy self to such great Sorrow and Suffering for Heaven when thou mayest have it without half the Ado. Pity thy Wife and Children save thy self out of a Prison and hazard not thy Estate For my part I came into the World raw and I will not go out roasted I will be of that Religion that is in fashion and set up by the Supreme Law of the Nation Are you wiser than every Body You meddle with Things too high for you c. Christ saith Whosoever comes after me Mat. 16.24 25. and doth not deny himself and take up his Cross cannot be my Disciple and that his Saints in the World shall have Tribulation But this Man would fain make the Cross of Christ to cease Come Popery and what will by this Argument he must and will conform to it he will be of that Religion that is uppermost And thus he renders the Apostles and Primitive Christians and all the holy Martyrs Fools and Fanaticks nay worse Rebels because they did not conform to the Religion of their Superiors 5. The fifth Enemy is one Moralist a very honest Man but that Ignorance and Blindness of Mind hath got such Rule in him He saith It is sufficient and no more is required of us but to do as we would be done unto and pay every Man his own and that if a Man can but get out of the deep Ditch of Sensuality and fleshly Debauchery and lead a spotless Life towards Man he need not doubt of Heaven nor trouble himself about Faith in Christ and Regeneration Tho our Saviour expresly saith Except your Righteousness exceed the Righteousness of the Scribes and Pharisees Mat. 5.20 ye shall in no wise enter into the Kingdom of God And Paul saith That he accounted his own Righteousness and all other external Privileges and Attainments that he once thought Gain to him but Dung for the Excellency of the Knowledg of Jesus Christ Phil. 3.8 9 10. 1 Cor. 2.1 2. and that he desired nothing more than to know Chtist and him crucified If a Man could be saved by his own Righteousness Christ came into the World and died in vain and the Law which was a perfect Rule of Righteousness had then been sufficient to bring Men to Heaven Besides how do we come to be delivered from the Curse Cursed is every one that continueth not in all things that are written in the Book of the Law to do them 6. The sixth Adversary is Presumption a bold confident Fellow that cries Cast your self upon the Mercy of God in Christ the Lord Jesus died for Sinners trouble your Head no more you shall be saved Tho I am a Sinner and am now and then drunk and let flie an Oath sometimes before I am aware yet I doubt not but it will go well with me my Heart is good and Christ died for such as I am This Man sins because Grace hath abounded and forgets that Christ came to save Men from their Sins and not in their Sins and that that Faith that justifies Acts 15.9 1 Joh. 3.3 is attended with good Fruits and purifieth the Heart and Life of him that obtains it 7. The seventh Enemy is Vain-Glory If Satan cannot ensnare the Soul by any of the other Ways he strives to puff it up with Pride and Self-conceit Now Vain-Glory is a deadly Enemy therefore take heed of him It becomes Christians to be lowly-minded Learn of me saith Christ for I am meek and lowly in Heart Mat. 11.28 29. and ye shall find Rest to your Souls XI A Pilgrim is glad when he comes at last to his desired Place and forgets all his former Trouble and Afflictions which attended him in his Way XI So a Saint when he comes to Heaven or hath obtained the End of his Hope 1 Pet. 1.9 viz. the Salvation of his Soul greatly rejoyceth and forgets all the Sorrow and Trouble he met with in this World They shall return and come to Zion with Songs Isa 35.10 Isa 51.11 everlasting Joy shall be upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flee away Inferences THis may serve to inform God's People what their State and Condition is and will be whilst they remain in this World This is not your Rest c. Mic. 2.10 Heb. 13.14 Here we have no continuing City but we seek one to come 2. Therefore it sharply reprehends those Christians that settle themselves as Inhabitants and Dwellers here below like other People Alas Sirs ye forget that ye are Strangers and Pilgrims and but Sojourners as it were for a Night Why do ye seek great Things for your selves and seem to be so much taken with the Pleasures and Profits of this Life Ye are not of this World Let such as regard no higher things Joh. 15.19 take their Fill here and delight themselves in their Portion for 't is all the Good they are ever like to have but let them remember those dismal Sayings of our blessed Saviour Wo unto you that are rich for ye have received your Consolation Luk. 6.24 25 26. wo unto you that are full for ye shall hunger wo unto you that laugh now for ye shall mourn and weep wo unto you that all Men speak well of c. Saints compared to Palm-Trees Psal 92.12 The Righteous shall flourish like a Palm-Tree c. Cant. 7.7 This thy Stature is like a Palm-Tree c. Verse 8. I said I will go up to the Palm-Tree c. THe Palm-Tree and Date-Tree is one and the same Tree called in Hebrew Thamar in Greek Phenix Why the Saints and People of God are compared to the Palm-Tree will appear in the following Parallel Metaphor Parallel THe Palm-Tree is an excellent Tree amiable to look upon it is very tall and all its Branches shoot upwards there are none grow out of the Side as in other Trees THe Righteous who are compared to a Palm-Tree are a choice and excellent People their Affections like Branches ascend they are set upon Things above they grow Heavenward Col. 3 1.2 They do not shoot out their Branches as I may say this way and that way to the World they grow high in Grace and in
Pet. 1.12 Gal. 4.1 Prov. 1.17 Eph. 4.14 2 Pet. 3.15 as well as the Apostle often warns us of 3. Because those who are well girt about with Truth are established Ones Deceivers are subtil and false Doctrine is of a bewitching Nature the wary and established Soul nevertheless is not soon overcome In vain is the Net spread in the sight of any Bird. Be no more tossed about with every Wind of Doctrine Children are most in danger of the Poyson 4. And as false Doctrine is of a corrupting nature so likewise is Hypocrisy hence compared to Leaven Luk. 12.1 As Sincerity leaveneth in a good sence so Hypocrisy is compared to Leaven in a bad sence from that sowering infusive and corrupting quality which is in it Directions about putting on the Girdle of Truth 1. Take heed of a counterfeit Girdle see that what you own and practise for Truth have the Stamp of God upon it 2. Take up nothing upon Trust Do not receive this or that because such and such Men believe so and practise so neither Men nor Ministers are your Rule but the Word of God 3. Put not this Girdle of Truth on in Notion only what will the knowledg of Truth signify in thy Head if the Loins of thy Mind are not girt with it 4. Take heed of being prejudiced against the Truth because of the Unworthiness of them who profess it 5. If thou hast not yet gotten the Girdle of Truth buy it now Prov. 23.23 as Solomon adviseth Buy the Truth and sell it not The Price of Truth may quickly rise high 6. Let Falshood go let thy Sins go let thy own Righteousness go in point of reliance or dependence upon it so as to trust in it for Justification and eternal Life 7. Come up to the Price of Truth do not cheapen it only but come up to the Price tho it cost thee a right Hand Lust of Profit or a right Eye Lust of Pleasure Thou must deny thy self Labour to know the Excellency of TRVTH 1. It is pure Psal 119.140 2. It will cleanse and purify thy Heart John 17.17 19. and cover all the Infirmities of thy Life as was hinted before 3. It will make you free Ye shall know the Truth and the Truth shall make you free John 8.32 4. It is strong Truth is too hard and strong for all its Opposers as the young Man said Great is the Strength of Truth There is no breaking of this Girdle 5. Consider what God's People have suffered before they would part with Truth what Torments and Tortures they have endured 7. There is no managing the spiritual War without the Girdle of Truth Marks of Sincerity First Negatively 1. He is not a perfect and sincere Christian whose Heart is not changed who is not renewed or who hath not a Principle of Divine Grace or spiritual Life in him 2. He is not a perfect and sincere Person that wants any essential part of a Christian as he is not a perfect natural Child that wants an Arm an Eye or a Leg. See Mat. 19.20 One thing thou lackest if thou wouldest be perfect or approve thy self sincere go thy way and sell what thou hast c. 3. He is not a sincere Person whose Heart is lifted up in him Hab. 2.4 4. He is not a sincere Man that is not upright in all his Dealings and Converse with Men if he want Moral Uprightness his Religion is good for nothing Secondly In the Affirmative 1. A sincere and upright Christian is known by the Way he goes in Prov. 16.17 Job 1 2 The High-way of the Vpright is to depart from Evil. 1. He escheweth all Evil the smallest as well as the greatest 2. He leaveth it willingly he hates it he doth not part with it as a Man parteth with his Friend but as a Man parteth with his most deadly and mortal Enemy 2. A sincere Person hath a right Faith and a good and well-enlightned Judgment Rotten Principles make rotten Christians 2 Tim. 3.8 There are some Men who are of corrupt Minds reprobate or of no Judgment concerning the Faith 3. He hath an holy and upright End he desires to live to God's Glory and to serve him in Sincerity Paul resolved Christ should be magnified in his Body whether it were by Life or by Death 4. He walks by a true and an exact Rule As many as walk according to this Rule Gal. 6. Peace on them and Mercy and upon the Israel of God 5. He labours to keep all God's Commandments Thus did David Psal 119.9 Luk. 1.6 who was a Man after God's own Heart and thus did Zachary and Elizabeth who walked in all the Commandments of the Lord blameless c. 6. He desires to be sanctified as well as to be saved to be made holy as well as to be made happy 7. He is as willing to do for God as to receive from God for the Work as well as the Wages 8. He strives as much against the Evils of his Heart as he does against the Evils of his Life 9. He is a Man always for God in bad Times as well as in good Times 10. He is the same in private as in publick he is at home what he seems to be abroad 11. He loves and prefers God and Christ above all Thus David Psal 73.25 and Paul Phil. 3.8 9. 12. He can go on in God's Ways and Services with abundance of content without respect to any outward Profit or Applause or being taken notice of by Men. His Satisfaction consisteth not in the approbation of Men but in the approbation and commendation of God His own Conscience gives Testimony and Evidence of the Sincerity of his Heatt Thus Paul 2 Cor. 11.12 This is our rejoycing 2 Cor. 11.12 the Testimony of our Conscience c. The Breast-plate of Righteousness Ephes 6.14 And having on the Breast-plate of Righteousness c. THere is a Moral Legal Evangelical Righteousness Now a Moral or Legal Righteousness will not save or defend the Saint or spiritual Souldier of Jesus Christ from his Enemy Mat. 5.20 Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye can in no wise enter into the Kingdom of Heaven Paul valued not his own Righteousness that was of the Law All our Righteousness viz. that which flows not from Faith or from a renewed Principle of the Spirit is but as filthy Rags Therefore that cannot be the Righteousness here intended 2. Evangelical Righteousness is twofold 1. Imputed 2. Imparted First The Righteousness imputed is that which was wrought by Christ for the Believer in the days of his Flesh by his active and passive Obedience to the Law of God which is put upon the Soul by Faith called the Righteousness of God by Faith Phil 3.9 Secondly The Righteousness imparted is that which is wrought by Christ in the Soul it is a supernatural Work or a new Life planted in the Heart of every Believer
stead beyond any other thing to make us happy 2. A longing Desire after it There is always so much Desire of that we hope for that the thiâ—g hoped for is sometimes expressed by the Desire Prov. 13.12 Hope deferred maketh the Heart sick but when the Desire that is the thing hoped for cometh it is a â—ree of Life 3. Utmost and unwearied Endeavours to obtain it That which a Man makes his Hope he will make his Work and never ceaseth working till he hath attained it or is convinced there is no possibility of attaining it 4. To make Gold our Hope implieth much Trouble and Anxiety of Mind when once we see our Endeavours ineffectual and unsuccessful about the attaining of it If Hope deferred makes the Heart sick as was hinted before then when Hope dies or as Zophar speaks chap. 11.20 is as the giving up of the Ghost the Heart must needs die too 2. It is not Hope of Length of Days If I wait the Grave is my House c. But then 2. Positively it is a patient and well-grounded Expectation of the Accomplishment of what God hath promised Faith sees the Promise and beholds it tho afar off Abraham saw my Day saith Christ But then in comes Hope and keeps the Soul alive in a well-grounded expectation of the fulfilling and accomplishment of it See the Description of it where Faith is compared to an Helmet Why Hope is compared to an Anchor may appear by what followeth Metaphor Parallel AN Anchor is a good Stay and Security to a Ship in a Storm What would the Mariner do had he not an Anchor to cast out of the Ship when he is in danger of Rocks and Sands SO Hope in God through Christ is a most excellent Stay for the Soul of a Believer in a Day of Trouble and Persecution Heb. 10.34 They suffered joyfully the spoiling of their Goods knowing in themselves they had in Heaven a better and enduring Substance We are saved by Hope c. It stays the Soul as an Anchor does the Ship II. An Anchor takes hold of something which is out of sight II. So Hope the Anchor of the Soul takes hold of something which is not seen with carnal Eyes which is within the Vail c. III. An Anchor when it takes hold of a Rock or firm Ground fastens and stays a Ship more steadily preserving it from suffering Shipwrack III. So Hope the Anchor of the Soul taking hold of Christ who is called a Rock stays the Soul in a perilous Time most firm and steadily so that it is safe from spiritual Shipwrack IV. An Anchor would be of no use without the Cable to which it is fastened IV. So Hope without Faith is of no use nor can avail the Soul any thing in time of Need those two Graces always co-operate and work together for the help and succour of a Believer V. An Anchor that it may be of advantage to a Ship requires Skill rightly to cast it V. Hope the Anchor of the Soul must be rightly cast or else it will not profit a Saint any thing in the Day of Trouble It must be cast within the Vail Heb. 6. whither the Fore-runner is for us entred even Jesus c. Metaphor Disparity AN Anchor is cast down into the Sea River c. HOpe the Anchor of the Soul is cast upward the Saint's Hope is in Heaven II. An Anchor may let go its hold or be broke and so become useless to a Ship by which means the Ship may be lost II. Hope the Anchor of the Soul is both sure and stedfast hence it is said Hope maketh not ashamed If their Hope was not firm or were there any danger of its being lost or broke the Saints of God were in a sad Condition and they might turn away with their Faces ashamed If their Hope should fail them they would have no Refuge left If Hope holds all holds but it Hope be gone all is gone Neither is it to be thought that the Hope of holy Job Heman and others who in Trouble spake of their Hope being gone and perished from the Lord was indeed utterly lost and perished but that it was only so in their own Apprehension they being in great depths of Despondency and under sad Desertion of Spirit Like as the Church was when she said My God hath forsaken me my God hath forgotten me which God himself graciously answers It was not so nor could be so A Saint's standing in Christ is firm the Covenant is ordered in all things and sure But to confirm this glorious Truth and make it yet more clear and that I may leave no room for an Objection that Hope is both sure and stedfast c. Consider the many strong Bars that are cemented together as so many Bars of Iron hammered by the Spirit to the making of this blessed Anchor of the Soul both sure and stedfast First The Love of God is a sure Ground of the Saints Hope Jer. 31.3 Psal 89.30 31 32 33. I have loved thee with an everlasting Love c. If his Children forsake my Law and walk not in my Judgments if they break my Statutes and keep not my Commandments Then will I visit their Transgressions with the Rod and their Iniquity with Stripes Nevertheless my Loving-kindness will I not utterly take from him nor suffer my Faithfulness to fail My Covenant will I not break nor alter the thing which is gone out of my Lips Zeph. 3.17 The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing I am persuaded that neither Death nor Life Rom. 8.38 39. nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. If the Love of God be from everlasting to everlasting to them that fear him if he rests in his Love if he will not remove his Loving-kindness from them notwithstanding their Sins and Infirmities if nothing can separate them from the Love of God which is in Christ Jesus our Lord then the Hope that Believers have in God is both sure and stedfast Secondly God hath chosen elected and predestinated Believers in Christ unto eternal Life For whom he did foreknow he also did predestinate Rom. 8.29 30. to be conformed to the Image of his Son Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified The same Persons that are predestinated are called and the very same that are called are justified and the very same who are justified are or shall be glorified Therefore the Hope that Believers have is both sure and stedfast Thirdly Christ's Death is a sure Ground of Hope Who is be that
delivered themselves into the hands of Justice 6. That Man can never have good Days that keeps an evil Conscience 7. On the other hand he that hath a good Conscience needs never be sad nor can he be without good Days for as Trouble and Horror of Conscience is the greatest Trouble so Peace of Conscience is the greatest Joy That Man can never want Musick saith Mr. Caryl that speaks in Consort and is harmonious with himself A good Conscience is the poor Man's Riches and the rich Man's chiefest Jewel a Jewel worth keeping It is saith one the best Pillow to sleep on and the best Dish to feed on A good Conscience is a continual Feast so the Geneva-Translation Prov. 15.15 Dan. 5.5 A good Conscience with a Dinner of Herbs is all Varieties but a bad Conscience makes all Feasts and Pleasures like the Hand-writing on Belshazzar's Wall 8. Labour to get and keep a good Conscience because an evil one spoils all the good and best Actions of thy Life it renders thy Prayers to be sinful 9. Consider Conscience is privy to all thou thinkest knoweth what Evil hath been done by thee in private seeth all the Evil thou hast committed and all the Good thou hast omitted the doing of and one day if evil Rom. 2.15 it will lay all open before the Eyes of God Angels and Men and come in as a Witness to charge and condemn thee for ever O therefore get a good Conscience 10. Take heed how thou carriest thy self towards Conscience because it hath a Regal Power in thy Soul a Commission either to accuse or excuse and if he condemns thee as an Unbeliever or as a false Hypocrite by the Light and Authority of God's Word 1 John 3.20 God will also assuredly condemn thee unless thou dost repent in the great Day 11. Consider what a glorious Mercy it will be to have such a Friend as Conscience witness for thee when thou art wrongfully accused and condemned by Men. This was that which bore up Job and holy Paul in their Troubles Job 27.6 2 Cor. 1.12 My Heart shall not reproach me c. This is our rejoycing the Testimony of our Conscience Quest Some possibly may enquire here How a good Conscience may be known or what Characters may be given of it Answ I shall give you some Rules to judg of a good Conscience both Negatively and Positively First Negatively 1. A blind ignorant and misguided Conscience is not a good Conscience Some think that God concerns not himself with their Actions takes no notice of their Hearts Words or Lives Others think that God is made up wholly of Mercy and tremble not at his Justice and so conclude it is an easy thing to get to Heaven One that I have heard of said That if it were as easy to get the Riches of this World as it was to get Heaven he would not care or to that effect not remembring that it is as hard to enter into the Kingdom of Heaven especially for rich Men as it is for a Camel to go through the Eye of a Needle Mat. 19.23 1 Pet. 4.18 and that the Righteous shall scarcely be saved Others think that those Men are Fools that make such a Stir and Ado about Religion thinking that is the best Religion that is easiest to the Flesh and is most free from outward Trouble whereas the Scripture saith 1 Tim. 2.12 that whoever will live godly in Christ Jesus must suffer Persecution Some think the Laws of Men must be their Rule in all Matters of Faith and Religion and whatever Magistrates command must be done c. 2. A drouzy and sleepy Conscience is not a good Conscience A Conscience that is not throughly awakened will let a Man alone in Sin such can sleep upon the Brink of the greatest Danger tho they are just falling into the Gulph of Eternity yea can sleep under the most awakening Ministry tho Hell-Fire be thrown as it were in their very Faces yet Conscience giveth them not one Jog 3. A guilty Conscience is not a good Conscience when Conscience flies into a Man's Face for this or that Sin Tit. 1.15 some horrid Pollution or other loved and lived in 4. A seared Conscience a Conscience that hath no feeling in it is not a good Conscience 5. A despairing Conscience is not a good Conscience Such as think their Sins are greater than God can or will forgive Mat. 12.31 notwithstanding Christ hath said All Sins and Blasphemies against the Father and the Son shall be forgiven unto Men and those that believe not there is Life for them in Christ make God a Liar Secondly Positively 1. That Man hath a good Conscience that walks uprightly and faithfully to his Light according to what he knoweth If he hath only a natural Light and walks up faithfully to that then he hath only a natural good Conscience there is Moral Sincerity spoken of in the holy Scriptures Joh. 20.4 as well as Godly Sincerity Abimelech in this respect had a good Conscience In the Sincerity of my Heart and Innocency of my Hands Gen. 20.5 have I done this Here I might shew how a natural good Conscience may be known from a Conscience evangelically and spiritually good take two or three Hints 1. He whose Conscience is only naturally good is usually a proud Man Lord I thank thee Luk. 18 11. I am not as other Men c. Such seek their own Glory they sacrifice to their own Net and burn Incense to their own Drag all centers in Self the Principle of their Action is Self A Saint when his Gifts are highest his Heart is lowest when his Spirit is most raised his Heart is most humble 2. A Man that hath only a natural good Conscience his great endeavour is to still the Noise and stop the Mouth of it but never looks to have the Guilt removed and Filth washed away by Christ's Blood he seeth no need of a Saviour I was alive once without the Law Rom. 7.11 c. He is like a Child that hath got a Thorn in his Flesh who wipeth away the Blood but taketh no notice or thought how to get out the Thorn If bare Performance of Duties whether natural or divine will still or quiet the Conscience the Conscience is but naturally good 2. When Conscience compares a Man's Ways by the perfect Rule of God's Word by which he walks and finds it agreeable thereto 3. An evangelical good Conscience findeth a Man as careful of his Duty towards God as he is of his Duty towards Man and as careful of his Duty towards Man as of his Duty towards God Acts 24.16 Herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man 4. An evangelical good Conscience always stirs up to Obedience and Conformity to God's Word from the sight of the Excellency of it and Purity that is in it Thy Word is very
come upon them partly by the Pride abominable Lust and Extravagancy of their Parents and partly by their own Idleness Lust and Prodigality Even so the spiritual Want and Poverty of Men was in part brought upon them by the Sins of our first Parents and partly by their own actual Sins This is the State of unregenerate Persons they are all even thus poor and miserable And happy are they who see this to be their Condition Mat. 5.3 Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Those who see their own Wants Poverty and Misery shall out of the Fulness of Jesus Christ be supplied with whatsoever they need for tho Man naturally be so poor that he hath nothing can do nothing and hath no earthly Friend or Brother that can do any thing for him and besides he owes ten thousand Talents and is worth no regard nor pity yet the eternal God hath found out a Way for the manifestation of his own glorious Grace and Bounty to enrich him and make him happy for ever 2 Cor. 8.9 He that was rich became poor that we through his Poverty might be made rich Disparity POor Men are full of Complaints they commonly bewail their Poverty and would gladly have all their Wants supplied and be made rich if they knew but which way it might be done But wicked Men tho they are poor so poor and miserable as hath been shewn yet they are contented being wofully blinded by the Devil c. So that tho they are daily told how they may be made rich yet they slight all Advice and Counsel and stubbornly refuse the Riches of Grace and Glory The Heart of a wicked Man compared to a Rock Jer. 23.29 And like a Hammer that breaks the Rock in pieces Ezek. 11.19 And I will take away the stony Heart c. Luke 8.6 And some fell upon a Rock c. Zech. 7.12 They made their Hearts as an Adamant-Stone NOte The Hearts of Sinners are like Rocks or wicked Men have stony and rocky Hearts Parallels A Rock is a barren and fruitless Place what will grow upon a Rock So the Hearts of wicked Men are barren and unfruitful to God they bring forth no spiritual Fruit to him II. Rain cannot enter nor soak into a Rock but as it falls so it glides off and runs away So the spiritual Rain of Heaven viz. God's Word tho it falls never so powerfully upon ungodly Men it will not enter into their Hearts My Word hath no place in you saith Christ c. Good Doctrine and heavenly Counsel glides off of these spiritual Rocks like Rain from a Rock or high Mountain III. Rocks and Stones are naturally rough and unfit for use until they are hewed and squared c. So the Hearts of wicked Men are naturally rough and unfit for any spiritual use until they are hewed by the Ax and Hammer of the Word Hos 6.5 I have hewed them by the Prophets IV. A little thing will not break a hard Stone or a flinty Rock c. So a little Matter will not break a stony or rocky-hearted Sinner God strikes often and strikes hard gives many a Blow upon their Hearts by his Word and by his Spirit and sometimes by Afflictions before their Hearts will yield or break in pieces V. He that will break a Rock in pieces or hew Stones to make them fit for use must have a meet and convenient Instrument So God makes use of a right and fit Instrument to break in pieces the hard and rocky Hearts of ungodly Men viz. his blessed Word in the hand of the Spirit Is not my Word like a Hammer Jer. 23.29 that breaks the Rock in pieces VI. A Man many times employs Workmen to break a Rock and hew Stones So God employs his Ministers as Work-men in his hand to break these spiritual Rocks and hew these rough and ragged Stones to make them fit to lay in his spiritual Building I have hewed them by the Prophets Hos 6.5 VII Seed that falls upon a Rock or stony Place tho it doth spring up it soon withereth away if the Fowls of Heaven do not pick it up So the Word of God if it be sown upon stony and rocky-hearted Sinners tho it may seem to spring up yet it soon withers for want of Root They believe for a while Luk. 8.13 but in time of Temptation fall away Inferences NO marvel Ministers Work is so hard and laborious they are God's Stone-cutters or Rock-hewers nay and it fares worse with them than with other Work-men that work in Stone-Pits or hew Stones they labour all Day and go home at Night and come again in the Morning and find their Work as they left it But God's Workmen hew and take pains and leave their People and come again and find them worse than before their Hearts many times growing more hard and obdurate c. II. Let not Ministers notwithstanding all this be discouraged for they know not but at last God may set a Word home that may do the Business and make the hard-hearted Sinner tremble and cry out as they did Acts 2.36 Men and Brethren what shall we do Quest But some may say From whence doth it arise or what is the Cause of this spiritual Hardness that is in the Hearts of Men. Answ 1. Naturally the Sinner's Heart is hard and like a Rock we all brought a flinty and churlish Nature into the World with us such is the Effect of original Sin 2. There is also an acquired Hardness Pharaoh hardned his own Heart and the Prophet saith Zech. 7.12 They have made their Hearts as an Adamant-Stone 3. There is a judiciary Hardness of Heart which is inflicted by God as a Judg. Men harden their own Hearts against God and God at length resolves they shall be hard indeed and therefore he withdraws the common Influences of his Grace from them and deprives them of all gracious means of softning And when all these three meet together in a Man Isa 48.4 he is irrecovâ—rably hard and sinful His Neck is an Iron Sinew and his Brow brass 4. A Man is hardned in his Sin gradually and as he grows harder and harder so nearer and nearer to eternal Ruine 1. He takes leave to meditate on Sin he rolls it up and down in his Thoughts as it were a hard Heart lets vain Thoughts dwell in it 2. He takes some Tastes of the Pleasure and Delight of Sin it seems to him as a sweet Morsel under his Tongue and this is a Sign of a further degree of Hardness 3. The third Step is Custom in sinning it argues great Boldness to venture often 4. And then in the next place he defends and maintains his Sin he has got some Plea or Argument for it he is an Advocate for Sin 5. He is angry with them and secretly hates them in his Heart that reprove him for his Sin or advise him against such
Beauty and Perfection in Christ is all fulness of Light Beauty and Perfection 2. There use was to receive by them answer from God in difficult Cases when the Priest consulted with him the Oracle by Vrim gave certain Direction So Christ is the most perfect Rule and Direction shadowed by that Heb. 1.1 2. As God spake then by Vrim to the Priest so now by his own Son Those who would have their Doubts resolved must go to the Vrim go to Christ and to his Ordinances c. But to return back and speak a little further to the Robe of the Ephod and Bonnet on the Skirts of the Ephod Exod. 28.31 were fastned the Pomegranets of blew Silk and Purple and Scarlet round about this Fruit had a most pleasant smell sweet in it self and sweetning other things and is full of precious Juice and Liquor 2. Bells of Gold between them round about a Golden Bell and a Pomegranate c. this Vesture or Garment might signify the Righteousness of Christ's Human Nature and by the sweet Pomgranates the most excellent savour of his Righteousness and Obedience in the Nostrils of God the Father in the behalf of Man which also in a Spiritual Sense was full of precious Juice and Virtue to qualify and abate the raging heat of God's Wrath as the Juice of Pomgranates doth allay the burning heat of an Ague or Feaver as also they might signify what a sweet savour Christ's Righteousness doth cast upon us when wrapped as it were therein who by Nature are in a stinking and loathsome Condition 2. As to the golden Bells they might figure forth the blessed sound of the Gospel or as some understand Christ's visible owning of us now in Heaven and our publick owning of him on Earth which must be Sincere we must not only make a sound but also have good Fruit we must not onâ—y have a Word for God but a Work for God a Bell a Pomegranate a Word and a Work 6. The High Priest must be heard when he goeth into the Sanctuary signifying saith Dr. Taylor the Power of Christ our High Priest's perpetual Intercession being entered into the true Sanctuary viz. Heaven it self for us As touching the Miter or Bonnet upon the Priest's Head made of blew Silk and fine Linnen like to an half Coronet beautified with a Golden Plate on which was written Holiness to the Lord. 1. The Miter might not only signify God's covering and protecting our Head the Lord Jesus and us in him but also his Kingly Dignity 2. The Golden Plate in which was written Holiness to the Lord figured forth in a most conspicuous manner that most divine and perfect Holiness of the Lord our Righteousness the Holiness of his Person the Holiness of his Nature the Holiness of all his Actions and Passions his Holiness who is the Cause Stream and Original of all our Holiness that is accepted of God Fourthly The Priest was a Type of Christ in the Execution of his Office 1. The Priest must kill the Sacrifices and none but he signifying Jesus Christ's voâ—untary Action Joh. 10.18 in laying down his Life for us none could take it away from him he was as well the Priest as the Sacrifice 2. The Priest offered the Blood of the Sacrifices to God and sprinkled it on the Alter no Man might offer his â—wn Sacrifice but he must bring it to the Priest Lev. 7.4 figuring there was no coming to God but by Christ who offered up his own Blood to atone for our Sins no other can offer any Sacrifice to take away Sin but him alone 3. The Priest prepared the Body of the Sacrifice fley'd it divided it into several parts Lev. 1.6 washed the Intrails put Fire unto the Burnt-Offerings consumed the Fat cast the Filth and Dung into the plâ—ce of Ashes c. signifying that Christ alone did the whole work of our Redemption he suffered the heat of God's Wrath and Justice he puts away all our Filth and covers it in his own Grave and washeth us in the Fountain of his own Blood c. 4. The Priest was to teach the People The Priest's Lips must preserve Knowledg Mal. 2.7 and thou shalt seek the Law at his Mouth this figured forth Christ in his Prophetical Office who is the great Doctor and Teacher of God's Mind and Will to the Children of Men 't is he who hath the Tongue of the Lâ—arned so that never Man spake like him Psal 45.2 it is he who hath the Words of everlasting Life 5. The Priests were to preserve the Oyl for Lights and the Incense Luk. 24.50 and for the daily Meat-Offering and the anointing Oyl c. signifying that Jesus Christ is the Preserver of all Grace in and for his Church he only watcheth for the safety of his People he preserves the light of Grace and good Works in us and the Oyl of Gladness from decaying in our Lamps and Vessels There were some Actions more peculiar to the High Priest 1. He must daily dress the holy Lamps and Lights Morning and Evening Lev. 24.2 3. before the Lord to preserve the Lights from going out So Christ preserves the Light of his Word and Gospel from being put out tho Men and Devils with all their Might have endeavoured to do it 2. He must weekâ—y make the Shew-Bread and set it before the Lord continually and Exod. 25.30 more expresly every Sabbath he must set on the Table twelve Loaves according to the number of the Tribes of Israel and take the old away c. In this he was a Type of Christ who sets himself continually in the Ministry of the Word as the Substance and Anti-type of the Shew-Bread before the Children of Men especially to feed and strengthen his own Children nay anâ— brings forth fresh Food new Bread for them every Sabbath 3. He must yearly and that in the day of Expiation go into the Holy of Holies Exod. 30.10 Lev. 16.2 to make an Atonement for himself for his House and for all the People but not without Blood signifyiâ—g that Christ by one alone Sacrifice of himsâ—lf hath opened the Sanctuary of Hâ—aven and by his Ascension hath made entrance into it on our behalf and there appears beâ—ore God once for all to make Intercession for us The Priest went alone without any Attendants Heb. 10.12 19 So Christ hath trod the Wine-Press alone no Competitor no Companion hâ—th he in this work and now pleads alone as our own and only Mediator by virtue of his own Blood at the Father's right Hand There is one that is but one Mediator between God and Man c. 4. The High Priest continually was to decide the highest Controversies he must judg between the clâ—an and the unclean he must put the one out and receive the other into the Congregation signifying that Christ only Christ alone is the Supream judg of all Controversies 't is his Word only that can
see Corruption XIII The Fire which consumed the Burnt-Offering came down from Heaven signifying that that Wrath which seized on Jesus Christ in the Garden and on the Cross came from Heaven or that it was God's Wrath due to us for our Sins that consumed him Or as others it may be on better reason give it that that which moved Christ to suffer for Mankind was wholly his heavenly sacred and divine Love XIV This Fire was to be continually upon the Altar signifying the Unchangeableness of Christ's Love to his Elect and recâ—nt Virtue of his Death and Merits The Burnt-Offering of Fowls Levit. 1.14 a Type of Christ THe Fowls that were appointed for Burnt-Offerings were to be Turtles or Pigeons signifying the Meekness and Innocency of Christ II. The Neck of the Fowl was to be pinched with the Nail that the Blood might go out but not that the Head should be pluck'd off from the Body signifying how Christ should die and shed his Blood yet thereby his Deity as the Head or principal Part should not be divided from his Humanity nor yet by his Death should he who is our Head Joh. 14. be taken from his Church but should rise again and be with them by his Spirit forever III. The Blood thereof was strained or pressed out at the side of the Altar before it was pluck'd and laid upon the Altar to be burned signifying thereby the straining or pressing out of Christ's Blood in his grievous Agony in the Garden before he was taken Luke 24.44 and stripp'd to be crucified c. The Daily Sacrifice a Type of Christ THe Daily Sacrifice was a Lamb So our Saviour not daily but once for all was offered unto the Father himself as a Lamb without spot II. It was slain in the Morning and in the Evening to shew that Christ was a Lamb slain from the Morning of the Creation or in the Decree of God from the Foundation of the World tho not actually till the Evening of the World or latter Days III. It was to be offered up with fine Flower beaten Oil and Wine to shew that Christ by his Death and Oblation becomes not only a Redemption for us but also spiritual Food Gladness and cheering Comfort IV. Where this Sacrifice was offered Exod. 24.42 the Lord promised and appointed to speak unto Israel and shew himself signifying that in Christ and through his Death and Bloodshed the new Appointment or Covenant of his Grace and Manifestation of his Love and Favour is established to his Church and faithful People The Sin-Offering a Type of Christ THe Blood of the Sin-Offering was to be poured out shewing how the Blood of Jesus Christ our true Sin-Offering should be poured forth II. The Priest saith the Lord shall dip his Finger in the Blood of the Beast and sprinkle thereof seven times before the Lord shadowing the Perfection of that Expiation and Satisfaction for Sin which Christ should make in the virtue quality and perpetuity thereof the Number of Seven being the Number of Perfection Heb 9.29 III. The Priest shall bring in the Blood of the Bullock into the Tabernacle of the Congregation shewing thereby how Christ should enter into Heaven by his own Blood Heb. 9 1â— having obtained eternal Redemption for us IV. The Priest was to take some of the Blood Mark 16.15 Mat. 28. and put it upon the four Horns of the Altar signifying thereby that the preaching Remission of Sins by the Atonement of Christ's Blood should be proclaimed to the four Corners of the Earth V. The Bodies of those Beasts whose Blood was brought into the Sanctuary by the High-Priest was burnt without the Host or Camp signifying that Christ should suffer without the Gate teaching us also to go forth into a publick Profession Heb. 13.11 12. and bear his Reproach VI. The Priest was to eat the Sin-Offering in the holy Place whose Blood was not brought into the Tabernacle of the Congregation signifying that Jesus Christ doth not only reconcile us to God but also feed and nourish the Souls of all his Royal Priesthood unto eternal Life VII The Priest shall make Atonement still this is repeated always signifying that 't is Christ our High-Priest and his Sacrifice only that makes a real Atonement and Reconciliation for our Sins The Meat-Offering Lev. 2. what it was a Type of THe Meat-Offerings as Ainsworth observes were nine and all of them came to the Altar 1. The poor Man's Meat-Offâ—ring Lev. 5.11 2. The Jealousy-Offering Numb 5.15 3. The Meat Offering of Initiation which every Priest offered when he first entred into his Service Levit. 8.26 28. 4. The Meat-Offering which the High-Priest offered every day Lev. 6.20 5. The Meat-Offering of fine Flower 6. The Meat-Offering baked on a Plate 7. In a Frying-Pan 8. In an Oven 9. Wafers 1. The Minchah or Meat-Offering saith he was primarily a Figure of Christ's Oblation Eph. 5.2 who gave himself for us an Oblation and Sacrifice to God for a sweet-smelling Savâ—ur Sacrifice and Oblation Minchah thou wouldest not but a Body hast thou prepared me c. Above Heb. 10.5 8 9 10. when he said Sacrifice and Oblation and Burnt-Offerings for Sin thou wouldest not c. Then said he Lo I come to do thy Will O God c. by which Will we are sanctified through the Offering of Christ once for all So that in the Oblation of Christ's Body this Legal Service was accomplished and ended 2. It figured saith he the Persons of Christians who through him are cleansed and sanctified to be pure Oblations unto God 3. It figured saith he the Fruits of Grace and good Works that Christians are to perform both towards God and Men. 1. Towards God Let the lifting up of my Hands saith David Psal 141.2 be as the Evening Minchah or Oblation So when God told the Jews I will not accept a Minchah or Meat-Offering at your Hands he addeth For from the rising of the Sun Mal. 1.10 11. even to the going down of the same my Name shall be great among the Gentiles and in every Place Incense shall be offâ—red unto my Name and a pure Meat-Offering Which is fulfilled when Men pray every where lifting up holy Hands c. 2. Towards Men see Heb. 13.16 Phil. 4.18 4. All the Meat Offerings were of Wheaten Flower except the Jealousy-Offering and the waved Sheaf yea and ought to be of fine Flower signifying the Purity and Perfection of Christ as also that we should offer our best Things to the Lord. Eph. 5 2. Rom. 12.1 5. Oil and Incense was put thereon The Oil saith he signified the Graces and Comforts of the Holy-Ghost and the Incense or Frankincense shewed how acceptable Saints and their Services are unto the Lord. 6. It must be brought to the Priest and he shall bring it to the Altar shadowing that 't is by Christ and his Oblation that we and our Works and Duties are
the Holiest of all viz. Heaven it self Heb. 9.23 before the Throne of Mercy pleading for us Levit. 16.16 IV. The Priest was to make an Atonement for the Holy-Place because of the Uncleanness of the Children of Israel And so he shall do saith the Text for the Tabernacle of the Congregation c. This shewed the horrible Nature of Sin For tho the People never came into the Holy-Pâ—ace much less into the Most Holy Place yet such was the Power of their Iniquities that the holy Altar Ark and Sanctuary it self was defiled in the Sight of God and could not be cleansed without Blood So our Sins do defile God's Church and his most holy Ordinances therein performed so that neither we nor any of our best Services can meet with acceptance but by the means of Christ's Blood and Merits V. No Man was to be in the Tabernacle when the High-Priest went in to make Atonement only the High-Priest himself c. plainly signifying that Jesus Christ our High-Priest hath no Partner with him in working our Salvation He his own self bare our Sins in his Body on the Tree 1 Pet. 2.24 c. VI. The Altar of Incense was sprinkled with the Blood of the kill'd Goat shadowing that Christ through the shedding of his own Blood should be consecrated our Intercessor and by the Means and Merits thereof our Prayers should be accepted Heb. 8.6 VII The High-Priest was to cast off his glorious Garments when he made this Atonement Verse 4. Phil. 2. signifying that Christ should be abased and lay aside as it were his glorious Robes or vaâ—l his Deity and appear in the Form of a Servant that so he might finish the Work of our Redemption VIII The Day of Atonement shall saith the Text be a Sabbath for ever shadowing thereby that through the Atonement and Expiation of Christ he hath obtained everlasting Rest for us and that in his Death all typical Sacrifices should end IX Once only in a Year this Atonement was made to shew that not often but once for ever without repetition Christ should make a perfect Atonement for us by his own Blood Heb. 9.24 and thereby enter into the highest Heavens to appear in the presence of God for us The Scape-Goat a Type of Christ Levit. 10.20 c. THe Scape-Goat called in Hebrew Azazel that is the Goat gone away c. was so called because he escaped alive representing Christ Jesus alive in his Divine Nature tho put to death in his Humane Nature or alive after he rose again from the Dead II. He was presented alive that by him Reconciliation might be made and this after the other Goat was sacrificed signifying acccording to the Learned two Things 1. The Resurrection of Christ 2. Our rising with him from the Death of Sin to a Life of Grace by the operation of the Spirit c. III. Aaron shall put or lay both his Hands upon the Head of the live-Goat and confess over him all the Iniquities of the Children of Israel Levit. 16.21 c. and he shall bear them c. Figuring thereby how Christ should bear all our Sins viz. the Punishment due to them The Lord hath laid on him the Iniquities of us all Isa 53. IV. And so the He-Goat was sent into the Wilderness or Land not inhabited which the Greek calleth Abaton wayless or inaccessible figuring the utter abolishing of our Sins by Jesus Christ both from the Face of God that so they may not appear before him against us to condemn us or be imputed or charged upon us nor have any Dominion or Power over us They were to confess upon the Head of the Goat all their Iniquities signifying if we would have our Sins câ—rried away and for ever to be forgot we must confess them c. By this saith Ainsworth it appeareth that as the killed Goat figured Christ killed or put to death for our Sins so this living Goat figured him also who bore our Griefs Isa 53.4 5 6. and carried our Sorrows c. And because Christ was not only to die for our Offences but also to rise again for our Justification and because these two Things could not fitly be shadowed by one Beast which the Priest having killed could not make alive again therefore God appointed two that in the slain Beast Christ's Death and in the live Beast his Life and Victory might be shadowed See the like Mystery in the two Birds for the cleansing the Leper The Sacrifice of the Red Heifer Numb 19. a Type of Christ THe Colour of this Beast was red As other Sacrifices of Beasts prefigured Christ so this saith Ainsworth in special figured him Red signified his human Nature and Participation of our Afflictions and the Bloodiness of his Agony and grievous Passion II. She must be without blemish and upon whom never Yoak came This signified the perfect Holiness of Christ who never bore the Yoak of Sinfulness nor was subject to the Laws or Precepâ—s of Man III. The Heifer was burned without the Host and her Blood sprinkled seven times before the Tabernacle of the Congregation which signified Christ's Suffering without the Gates of Jerusalem Heb. 13.11 12. Circumcision what it was a Type of CIrcumcision was the cutting off the Foreskin of the Flesh signifying the cutting off the Lusts of the Heart and Life or parting with the Corruption of Nature Col. 2.11 which rebells against the Spirit II. Circumcision puts the Body to pain Gen. 43.25 So those who come under the Circumcision of the Heart are sensible of much spiritual Pain upon the account of Sin III. As that Part cut off was never set to the Body again but was taken quite away So in this spiritual Circumcision Sin must not be parted with for a time only but must be cast off for ever IV. The Circumcised Person was admitted into the Church and Family of God So he that is spiritually circumcised becomes a fit Person for Baptism and so to be admitted into the Church of God V. Such who were not circumcised were not to be admitted to the Privileges of the Church and outward Worship of God So the Uncircumcised in Heart and Life ought not to be admitted unto the spiritual Privileges of the Gospel and Communion of the Saints VI. The uncircumcised Person was looked upon by God's People as an hateful Person see with what contempt David beheld Goliah upon this account 1 Sam. 17. This uncircumcised Philistine c. So those who are not circumcised in Heart are hateful to God VII Circumcision was a Sign of the Righteousness of Faith So the spiritual Circumcision of the Heart i. e. putting away the Body of Sin c. is a Sign of the Truth of Grace and of an Interest in the Righteousness of Christ Jesus The Rock which was smitten out of which came Water Exod. 17. was a Type of Christ 1 Cor. 10.4 And that Rock was Christ viz. a
my Fathers Kingdom Here the first word Drink is properly understood but the latter Metaphorically denoting their partaking together of the Joys of Heaven Joh. 1.10 The World was made by him and the World knew him not The former World notes the whole Universe the latter Vnbelievers c. see Joh. 2.23 24. and Joh. 4.31 32 34. Rom. 2.26 28 29. Rom. 3.21 27. Rom. 7.23 Rom. 9.6 They are not all Israel which are of Israel that is all who are born of Israel according to the Flesh are not true spiritual Israelites Rom. 12.13 14. where there is an Antanaclasis in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.24 the first breaking is taken properly the second breaking Metaphorically for the Passion of Christ as Luk. 22.19 See Isa 38.13 c. and 1 Cor. 15.28 Mat. 5.19 Matth. 5.19 Whosoever shall break one of these least Commandments shall be called least in the Kingdom of Heaven the first least expresses the sense of the Pharisees who esteemed some of the Precepts of Christ amongst the least the second least alluding to the former signifies the same with none or not at all viz. He shall be none in the Kingdom or he shall not enter there at all Mat. 18.1 Matth. 18.1 The Disciples say unto Jesus Who is the greatest in the Kingdom of Heaven V. 4. Christ answers Whosoever shall humble himself as this little Child the same is greatest in the Kingdom of Heaven The first word greatest in the sense of the Disciples signifies him that hath Preheminence over others the second greatest alluding to the former denotes a Participation of the Kingdom of God without respect to inferiours the sense is whosoever humbles himself shall injoy his part in the Kingdom of Heaven Mat. 19.16 Matth. 19.16 The Young Man saith unto Christ Good Master c. Ver. 17. Christ answers Why callest thou me good there is none good but one that is God The first good denotes any Goodness communicated to the Creature by the Lord such as may be found in a meer Man for such the Young Man judged Christ to have the latter good alluding to the first expresses the Essential Goodness of God who is the Fountain and Original of all the Good in the Creature The sense therefore of the words of Christ is Either call me not good or believe me to be the true God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man See Joh. 4.31 Joh. 6.28 Acts 26.28 Sometimes there happens an Ellipsis in this Figure the latter being understood by the former as Joel 2.13 Rend your Hearts and not your Garments here is a double Proposition 1. Rend your Hearts 2. Rend not your Garments the first is Metaphorical the other Proper CHAP. IV. Of the Figures of a Sentence in Logism WHat these are we have before defined They are distingush'd thus 1. Such as are in Logism or in a Sentence without Collocution or talking together 2. Such as are in Dialogism or by way of Dialogue or mutual Conference There are five of the first sort viz. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exclamation is a pathetical Figure Exclamation ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exclaim whereby the Speaker expresses the Passion or vehement Ardor of his Mind by various Interjections expressed or understood to move the Affections and Minds of those he speaks to O! Alas Behold are Signs of it this Figure is made in Scripture 1. In way of Admiration Psal 84.1 How amiable are thy Tabernacles O Lord of Hosts Psal 133.1 Behold how good and how pleasant it is for Brethren to dwell together in Vnity Rom. 11.33 O the depths of the Riches and of the Wisdom and of the Knowledg of God! How unsearchable are his Judgments and his Ways past finding out see Psal 8.1 144.15 2. In a way of Wishing or Praying 1 Chron. 11.17 O that one would give me Drink of the Water of the Well of Bethlehem which is at the Gate Psal 14.7 O that the Salvation of Israel were come out of Sion See Psal 42.2 Isa 64.1 Rom. 7.24 O wretched Man that I am who shall deliver me from the Body of this Death See Gal. 5.12 Job 6.8 Psal 55.6 3. In Praise Mat. 15.28 O Woman great is thy Faith Mat. 25.21 23. Well done good and faithful Servant 4. In a way of Sorrow and Complaint Psal 22.1 Mat. 27.46 My God my God why hast thou forsaken me Isa 6.5 Wo is me for I am undone 5. In way of Commiseration or Pity Josh 7.7 Alas O Lord God wherefore at all hast thou brought this People over Jordan to deliver us into the hand of the Amorite to destroy us Ezek. 9.8 Ah Lord God wilt thou destroy all the Residue of Israel in thy pouring out thy Fury upon Jerusalem Luke 13.34 Lam. 1.1 6. In a way of Indignation Detestation and Reproof Isa 1.4 Wo to the sinful Nation a People laden with Iniquity a Seed of Evil-doers c Ezek. 16.23 Wo wo to thee saith the Lord God c. See Mat. 11.21 17.17 Luke 24.25 Jer. 44.4 Acts 13.10 O full of all Subtilty and Mischief thou Child of the Devil thou Enemy of all Righteousness wilt thou not cease to pervert the right ways of the Lord Acts 7.51 Rom. 9.20 7. In a way of Joy and Exultation as Psal 57.7 135.21 Blessed be the Lord out of Sion which dwelleth at Jerusalem Hallelujah that is praise ye the Lord See 1 Cor. 15.55 8. In a way of Obsecration or Beseeching Psal 118.25 Save now I beseech thee O Lord O Lord I beseech thee send now Prosperity Rev. 22.20 9. In a way of Reprehension Gal. 3.1 O foolish Galatians who hath bewitched you c. See Acts 7.51 52 c. 10. In a way of Derision Mat. 15.29 Of Fear 1 Tim. 6.11 c. Epiphonema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acclamation and is wont to be subjoyned to an Exclamation as a certain species of it It is a little Clause or apt Sentence added after the thing is expounded From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamo to cry out exhibiting a certain Emphasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briefly and concisely as Psal 2.12 Psal 3.8 Mat. 22.14 Luke 10.30 Acts 19.20 Mat. 19.27 Mark 7.37 c. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epanorthosis Correction or Amending is the Reinforcement of the Clause last uttered by what follows or a re-calling of what one said to correct it From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—orrigo to correct It is stated in a threefold manner 1. When that which was said is wholly disown'd and corrected by a more apt more proper and significant Expression as Mark 9.24 when the Father of the Child that was possest with a dumb Spirit said Lord I believe but recollecting himself and confessing his Infirmity immediately subjoyns help thou mine Vnbelief Joh. 12.27 John 12.27 Christ prays to be saved from Death Father save me from this hour yet immediately correcting that Prayer which shews the