is more for destruction then honest propagation 5. The Dragon watcheth the Matron to devour her off-spring but mounts the Whore upon a beast which hath seven Heads and ten Horns the most terrible and majesticall in all his hellish mewes 6. The Dragon with his Angells enter the lists in the Whore's quarrell but Michael and his adherents undertake for the Matron to the Dragon 's shamefull routing 7. The Matron is furnished with Eagle's wings to be nourished and preserved in the wildernesse but the whore is deserted and hated by her Partizans who shall make her desolate and naked and shall eat her flesh and burn her with fire Rev. 17.36 CHAP. VIII Of Parables and Similitudes I Have spoken by the Prophets and I have multiplyed visions and used similitudes by the hand of the prophets Hos 12.10 A Parallel betwixt Christ and Melchizedeâ—k 1. both had like Ordination 2. by oath not by descent 3. without praedecessors or sucessors father mother beginning or end of life 4. greater than Abraham by reason of receiving tithes from him and Levi in his loins 5. King of righteousnesse and peace 6. blessing as the greater but not receiving from him 7. both offering for others not for their own sins as Christ the antitype did once for all Heb. 7. Between a minister Matth. 5.15 and a candle Men light not a candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house 1. A candle lightens not it selfe but must be lightned of and from another so a Minister must have his calling and gifts from God's illumination How shall he preach except he be sent 2. Rom. 10.15 A candle is not lighted to be hid under a bushel neither a Minister ordained to behave himselfe as a dumb Dog sleeping through idlenesse never satisfied through covetousnesse and drowning himselfe and others in all kind of surquedry 3. Isa 56 10. A candle must be set on a candlestick for its more commodious giving light So must the Minister reside in some designed Cure wherein he may do most good he must not bischop it in another mans dicecesse 1 Pet. 4.15 nor boast without his measure in other mens lines 4. 2 Cor. 10.15 A candle giveth light to all indifferently that are in the house So a Minister should apply himselfe to all within his compasse making himselfe all things to all men that by all means he may save some 1 Cor. 9.22 6. A candle sometimes wanteth snuffers so may a Minister correptions But it should be with snuffers of Gold belonging to the Sanctuary and by such as know and have right to use them not by polluted fingers or other meanes which may rather extinguish then make them burn the brighter 7. A candle inverted is extinguished by his owne nutriment and so a Minister who turning that light downeward which should turne upward most commonly is fryed to destruction in his owne fatnesse The course of mans life resembleth an expedition at sea wherein 1. our nativity is the shore we lanch from 2. the church the bottom wherein we are carried 3. the world the sea 4. Christ the pilot 5. the Scripture the compasse 6. the gifts of the holy ghost the prosperous gales we saile by 7. Sinus Abrahae the haven of happinesse we are bound for Then are they glad because they be at rest and so he bringeth them to the haven where they would be Psal 107. 30. God's people as lively stones are built up a spirituall house an holy priesthood to offer up spirituall sacrifice acceptable to God by Jesus Christ 1 Pet. 2.5 A good man in divers respects resembleth a stone 1. A stone is to be hammered fit for the place before it be laid in building So a faithfull man by education and suffering is fashioned to the calling wherein he is to be imployed 2. A stone is measured before it be laid in its place So the faithfull should be placed according to their abilities 3. a stone must be hard to endure wind and weather beside casuall assaults the like opposition must be expected of those that live godly 4. a stone in a lower range beareth his superiour covers his inferiour and justles not with his fellowes set beside the like respect should be had amongst good men to superiours to peers and inferiors 5. a stone butting out must be beaten back to range with his fellowes and so must too forward exorbitants which ambitiously perk before their brethren 6. a mouldered stone must be plucked out to have a sounder set in his place so in defect of a treacherous Judas a Matthias is justly chosen 7. stones that are not well cemented continue not a building so without the cement of charity christianity shattereth which is built upon the foundation of the Prophets and Apostles Jesus Christ himselfe being the chiefe corner-stone in whom all the building fitly framed together groweth unto an holy temple in the Lord In whom yee also are builded together for an habitation of God through the Spirit Eph. 2.20 I am a stranger with thee and a sojourner as all my fathers were Psal 39.12 1 A pilgrim professeth himself to be so by carriage and habite so should a christian 2. he passeth-by obvious sights as not belonging unto him this becometh a mortified christian 3. He builds not in every Inne he lodgeth in so ought a christian 4. He burdens not himselfe with unnecessary carriage such would be combersome to a christian 5. He shrinks not at impediments dangers which crosse him but constantly struggles through them much more should a christian 6. He maketh the best of the entertainment he meets with any where not calling fire from heaven upon inhospitable Samaritans Luk. 9.54 this sorts with the calme spirit of a Christian 7. He allwayes hath a desire to his true home this should be the ayme and comfort of a christian For while we are in the body we are absent from the Lord for we walk by faith and not by sight and therefore should be confident and willing rather to be absent from the body and to be present with the Lord 2 Cor. 5.6 1. For the Lords day there is ground in nature Some time is to be set apart for the publick worship of God observed in all religions And the same ground there is for Episcopacy that some persons should be set a part and praeferred before others to performe and oversee the performance of that sacred worship 2. A patterne for that was among the Jewes one day designed in seven The like was also for church-goverment by chiefe Priests Priests and Levites to which are answerable our Bishops Priests and Deacons under the gospell The most that is said for appointing the Lords-day for publick worship is the intimation not praecept of our Saviour but practice of the Apostles and so much we have and more in the differencing of the xij Apostles lxx disciples and the observation
of the Apostles and Church upon it 4. The mention of the Lords day Apocal. 1. is not so cleare an evidence for the stablishing Sunday for the jewish sabbath as the Epistles to the Angells of the 7 Churches there mentioned conclude that those were the Bishops of those Churches whom our Saviour alloweth by writing unto 5. There cannot be brought any thing concluding for the Lords day out of the New testament so fully as that for subordinat degrees in ecclesiastical hierarchy God hath set som in the church first Apostles secondarily Prophets thirdly Teachers c. 1 Cor. 12. such as were Timothy and Titus Paul and Barnabas who ordained Presbyters and prescribed rules unto them 6. The setling of the Lords day for Christian assemblies in place of the Jewish sabbath and deductions will hardly be made so conspicuous as the deduction of episcopacy from the Apostles themselves in all eminent churches before the late interruption of our licentious times as it appears in the genuine and undoubted epistles of Ignatius and all antiquity 7. And those that are almost superstitious for the Sabbath acknowledg a kind of episcopacy which they would be content to bear if they might have the managing of it and be obedient to the orders and controul of it St. Peter and St. Paul parallel'd 1. Both called immediately by Christ the one before the other after his ascension 2. Both principall Apostles Peter of the Jewes Paul of the Gentils 3. Both full of humility Peter professeth himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.1 Paul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 1 Cor. 15.9 1 Pet. 2.13 14. Rom. 13. Both earnest for the supream authority of magistrates 5. Neither Peter for the claime of the Pope his pretended successor nor Paul in his large epistle to the Romans so much as give a hint of Papall supremacy 6. Both are sent by and give account to the Church Peter to them of Jerusalem Paul to the Antiochians 7. Both take it well to be reproved Peter reproved by Paul to his face Gal. 2.11 Paul by Peter for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3 16 Of Similies Similies are used by all for illustration and though they prove not simply yet they teach more easily then firmer grounds especially those that be fed with Milk rather than stronger Meat Heb. 5.12 13. It was the method of teaching by the best Master Whereunto shall I liken the men of this generation and to what are they like They are like unto children sitting in the Market-place and saying We have piped unto you but ye have not danced we have mourned to you and ye have not wept For John came neither eating bread nor drinking wine and ye say He hath a Devill the Son of man is come eating and drinking and ye say Behold a gluttonous man and a wine-bibber a friend of Publicans and sinners but wisdome is justified of all her children Matth. 11. Luk. 7. Are ye not ashamed to be so way-ward and childish as the Town-boyes brawling for trifles or nothing in the Market place that nothing can please you neither Johns strictnesse nor my easie hand but both must be rejected and slandered by you As Balaams cursed intention was turned into a blessing Esau's fury into a friendly meeting with his brother Jacob Sauls warrant to persecute into a grand commission for promoting the Gospell so God may charme the hearts of the Labans of these times Take heed thou speak not to Jacob either good or bad Gen. 31. to be so far from injuring him any way as to give him not so much as an ill word This is the generation of them that seek him even that seek thy face O Jacob Ps 24.6 The man that walkes 1. Not in the counsell of the ungodly will have nothing to do with their plots who take not God with them 2. Stands not in the way of sinners concurring with and justifying their actions 3. Sits not in the seat of the scornefull contemning and jeering at those that take better courses 4. But delights in the Law of the Lord more then in the attaining of polfe and praeferment 5. And in that law is exercised day and night whereas other spend their time in revelling and abhominations Shall be like not a hollow Reed pearing out of the Mire but 1. a Tree spreading abroad his boughs 2. planted by a provident hand that expects good of it 3. not in a barren soyle or rocky mountain exposed to all blustring wind and weather but 4. by the water's side which will minister it gratious moisture that it may not stand for a shew onely or shade but 5. bring forth fruit 6. and that not unnaturally or unseasonably to be blasted but in due season when expected 7. The lease of such a Tree shall not wither with Winter nor be scorched in Summer but shall flourish spreading abroad like a Cedar in Lebanon and bringing forth fruit most in their age FINIS
since the world began but now is made manifest by the scriptures of the prophets according to the commandment of the everlasting God made known to all nations for the obedience of faith Rom. 16.25 26. This is called The wisdom of God in a mystery not revealed to the princes of this world 1 Cor. 2.7 Which is uttered by the Apostle not in words which mans wisdom teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall 2. Doctrinall mysteries are seconded by Sacramentall as the mystery of Redemption and regeneration by Baptism and the Lords Supper Christs spirituall marriage with his Church so gloriously set out by David Psal 45. and Solomon thorough the whole book of Canticles is tearmed a great mystery somewhat opened by the entire love that should be between man and wife Ephes 5.32 3. All Prophecies not understood or fulfilled remain as mysteries so are styled the seven Stars and golden Candlesticks Rev. 1.20 Concerning the calling of the Jewes to be expected in latter times I would not brethren that ye should be ignorant saith the Apostle of this mystery lest ye should be wise in your own conceits that blindnesse in part is hapned to Israel untill the fulnesse of the Gentils come in and so all Israel shall be saved Rom. 11.25 He that no man understands under unknown tongues or Tropes may speak mysteries I will tell thee the mystery of the woman saith the Angel and the beast that carrieth her which hath the seven heads and ten horns Rev. 17. And so the same Angel must tell us of the number of the beast though it be the number of a man and set down to be 666. Rev. 13.18 And the 1000 years of the Saints reign upon earth whilst Satan is chained in prison Rev. 20. Of the overthrow of Gog and Magog in the Battle of Armageddon and the like before we shall decipher such mysteries So the Ark Urim and Thummim so Isaiah's cup of the Lords fury and dregs of the cup of trembling cap. 51.17 Jeremiah's cup of consolation for the death of father or mother cap. 16.17 Ezekiel's cup of astonishment and desolation cap. 23.33 our Saviour's cup which he prayed conditionally might passe from him Mar. 14.36 the cup the Apostles were to drink of Matth. 20.23 the devils cup 1 Cor. 10.31 the golden cup of the great whore full of abhominations and filthinesse of her fornications Rev. 17.4 are full of mysticall Tropes without the knowledge of which they cannot be understood As neither the mysticall books of Job's logicall discourses David's rhetoricall Psalms Solomon's morall Institutions and Canticall Pastoralls can any way be opened without the same key as Sampson's Riddle Judg. 14.12 the hand-writing against Belshazzar Dan. 5.25 our Saviour's Wheresoever the carcase is thither will the eagles resort Matth. 24.28 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apthon A feigned speech under which the truth is represented as in a picture Aliud aperte dicit aliud ex eo innuit ac profitetur ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nonnulli appellare ausi sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermones à sermone unum ab alio conclusum Martinius There are three kinds Rationall Morall and Mixt. Rationall wherein something is feigned to be done by man Morall which doth imitate the manners of those things that are void of reason as Brutes Trees c. Mixt that doth consist of both all designed to instruct man and inform his manners Apologues Apologues are here understood not such as are to be rejected as old wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.7 Jewish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophisticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.16 but such as are taken from irrationall creatures wherein one thing is said but another meant in which kind is that of the Trees where the base Bramble usurps regall authority which the Olive Fig-tree and Vine refused Judg. 9.7 That of the poor mans one little ewe lamb which touched David to the quick for his tyrannicall dealing with honest Uriah 2 Sam. 12. That of Jehoash to Amaziah of the Thistle which would match his son to the Cedar of Lebanon's daughter wherein he handsomly girdeth at his over-weening presumption 2 King 14.9 All which are a concatenation of divers Tropes which from unreasonable creatures teach men to be reasonable Which kind of teaching some have not unfitly called Zoopaedia An Onomapaedia from Scripture-names might in like sort be framed as from Adam earthy Cain possession Abel vanity may be congruously gathered that all earthly possession is vanity From Mishma Dumah and Massah the names of the family of Ishmael Gen. 25.4 the Hebrewes gather by their Grammaticall derivation that in destructive times many things are to be heard not spoken of but born with when no other remedy may be hoped for From Diblaim the mother Fagius in Gen. Gomer the daughter from Jezreel Loruchamah and Loammi the children the corrupt condition of the Church of Israel was represented to Hosea Whence may be inferred that luxury and surquedry in a State breeds a consumption and overthrow which begets dispersion and desolation whereby the people become out of mercy and not to be accounted any people at all as the etymon of the words gives it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid. Comparatio collatio quâ res diversae ostenduntur in aliquo esse similes Amongst the Hebrews they were in so high esteem that any choise and rare sentence they dignified with this title and those things that were so they covered with this veil thereby not casting their pearls before swine to be trampled by them and exposed to contempt Herein imitated by the Aegyptians in their Hieroglyphicks Parables Parables are differenced by some from Apologues or fables because that they descend not to irrationall actors as of brutes or bushes but are bounded within the scene of rationall representations In which kind in the old Testament some make the whole Book of Job to be a pattern of a conference grounded upon the true history of a man unexpectedly ruined and mistaken by his friends that came to visit and comfort him Solomon's Proverbs to be a Symposium spirituale wherein Wisdom's invitation and chear is set out after an heavenly manner where are Viands 1. Ethicall 2. Politicall 3. Oeconomicall 4. Aulicall 5. Conjugall 6. Experimentall 7. Celestiall The Canticles are acknowledged by all to be an Eclogue betwixt our Saviour and his Spouse the Church beyond imagination of Poets and expressions of human affections Of the same kind these pieces of Apocrypha Tobit Judith Story of Susanna Bel and the Dragon are by divers taken which find more pith in the Morality than ground for the History 2. In the New Testament much of our Saviours Doctrine is proposed in parables vvhereof seaven vve have in one Chapter Matth. 13. In all some have reckoned Amongst vvhich in the parable 1. of the sower is set forth the diverse events of the same vvord preached by reason
who can heal thee Lament 2.11.13 Howsoever Gods people may be worried and vilified as trampled drosse yet God professeth He will make them his battle-axe and weapons of War Jer. 51.20 21 22. For with thee saith he will I break in pieces the Nations and with thee will I destroy Kingdomes and with thee will I break in pieces the horse and his rider and with thee will I break in pieces the Chariot and his rider with thee also will I break in pieces man and woman and with thee will I break in pieces old and young and with thee will I break in pieces the young Man and the Maid I will also break in pieces with thee the Shepheard and his flock and with thee will I break in pieces the husbandman and his yoak of oxen and with thee will I break in pieces Captains and Rulers Jer. 51.20 What went ye out into the wildernesse to see three times assumed Mat. 11.7 The 11th Chapter to the Hebrews is a continued Anaphora by resuming the word By Faith * Rutilius calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermogenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero Conversio quid ad postremum continenter revertimur Auth. ad Heren Epistrophe That elegancy which Anaphora acquires by repeating the same words in the beginning Epistrophe equalls by doing the like in the conclusion which follow one the other Ye house of Israel put your trust in the Lord He is their succour and defender Ye house of Aaron put your trust in the Lord He is their succour and defender Psal 115. So His mercy endureth for ever Psal 136. twenty and seven times repeated To which Figure may be referred that of our Saviour This is the Father's will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me that every one which seeth and believeth in him may have everlasting life and I will raise him up at the last day No man can come to me except the Father which hath sent me draw him and I will raise him up at the last day Joh. 6. Likewise that If thy hand offend thee cut it off it is better for thee to enter into life maimed then having two hands to go into hell into the fire that never shall be quenched And if thy foot offend thee cut it off for it is better for thee to enter in halt into life then having two feet to be cast into hell into the fire that never shall be quenched where the worm dyeth not and the fire is not quenched And if thy eye offend thee pluck it out it is better for thee to enter into the kingdom of God with one eye than having two eyes to be cast into hell fire where the worm dyeth not and the fire is not quenched Mar. 9. So of mysticall Babylon's ruine it is said The voice of harpers and musitians and pipers and trumpeters shall be heard no more at all in thee And no craftsman of whatsoever craft shall be found any more at all in thee and the sound of the mill-stone shall be heard no more at all in thee and the light of a candle shall shine no more at all in thee and the voice of the bride-groom shall be heard no more at all in thee Rev. 18.22 Under Epistrophe may be compriled * Commoratio quia in loco firmissimo que tota causa continetur monetur diutiùs eodem saepiùs reditur nam commoratio in una re permultùm movet Cicer. de orat Epimone est Tropus in theologiâ quando dictio repetitur ad majorem certitudinem vel defiderii expressionem ut Amen amen dico-vobis Alâ—iâ—i unt quod sit quando dictio non tota repetitur sed principium finis variatur ut Expectando expectavi Vetus Vocabularius Epimone When a sentence as it were the burden of a song is often repeated as that Turn us again thou God of hosts shew us the light of thy countenance and we shall be whole thrice repeated Psal 80. So Why art thou so vexed O my soul and why art thou so disquieted within me O put thy trust in God Psal 42.11 So that passage O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men Psal 107. four times repeated As that For all that his anger is not turned away but his hand is stretched out still Isa 9. So that of our Saviour to his Disciples He that loveth father or mother more then me is not worthy of me thrice repeated Matth. 10.37 And so receive a reward Ib. 41. In the same strain is that Charity beareth all things believeth all things hopeth all things endureth all things 1 Cor. 13.7 From Anaphora and Epistrophe joyned together ariseth * Complicatio because both the former Figures are folded and wrapt in this Cum repetitio fit in principiis clausulis Symploce as O give thanks unto the Lord for he is gratious because his mercy endureth for ever Let Israel now confesse that he is gratious and that his mercy endureth for ever Let the house of Aaron now confesse that his mercy endureth for ever Yea let all them that fear the Lord confesse that his mercy endureth for ever Psal 118.2 3 4. No man of us liveth to himself and no man dyeth to himself for whether we live we live to the Lord or whether we die we die to the Lord Whether we live therefore or die we are the Lords Rom. 14.7 8. We know in part we prophesy in part but when that which is perfect is come then that which is in part shall be done away When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things 1 Cor. 13.9 10.11 A stupendious Symploce is that Ezek. 32. Ashur is there and all her company his graves are about him all of them slain fallen by the sword whose graves are set in the side of the pit and her company is round about her grave all of them slain fallen by the sword There is Elam and her multitude round about her grave all of them slain fallen by the sword which are gone down uncircumcised unto the neather parts of the earth which caused their terrour in the land of the living yet have they born their shame with them that go down into the pit So There is Mesech Tubal Edom the Princes of the north and all the Sidonians in the same posture More punctuall is that of Obadiah Obad. 1.13 Thou shouldst not have entred into the gate of my people in the day of their calamity nor laid hands on their substance in the day of their calamity To this may be referred that strain of our Saviour If ye love
them that love you what thanks have ye for sinners also love those that love them And if ye do good to them which do good to you what thanks have ye for sinners also do even the same And if ye lend to them of whom ye hope to receive what thanks have ye for sinners also lend to sinners and to receive as much again Luk. 6. So Luk. 17.34 Two the one shall be taken and the other left thrice repeated * Resumptio quando primis respondent ultima Quintilian Author ad Heren vocat Conduplicationem cùm ratione amplificationis aut commiserationis cjusdem unius aut plurium verborum fit iteratio Epanalepsis Epanalepsis ends with the same word it begins For we are saved by hope but hope that is seen is not hope Rom. 8.24 Rejoyce in the Lord and again I say Rejoyce Phil. 4.4 So Psalm the 8th beginneth with O Lord our governour how excellent is thy name in all the world and ends with the same words Likewise Psal 103. hath this beginning Praise the Lord all my soul and endeth in the same words termed The Orators round As we said before so say I now again If any man preach any other gospell unto you then ye have received let him be accursed Inferred upon the saying before Though we or an Angel from heaven preach any other gospel unto you than ye have received let him be accursed Gal. 1.8 9. * Regressio sen Reditio in viam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Quando duas res nomina proponens aliquis sensu nondum finito redit ad utrumque nominum ut compleat sententiae defectum ut Divellimur inde Iphitus Pelias mecum quorum Iphitus aevo Jam gravior Epanados Epanados resumes that which was spoken and dismisseth it with an explication ringing as it were the same Bells in changes The ungodly have drawn out the sword and bent the bow to cast down the poor and needy and to slay such as be of a right conversation Their sword shall God throw through their own heart and their bowe shall be broken Psal 37.14 15. Woe unto thee that spoilest and wast not spoyled and dealest treacherously and they dealt not treacherously with thee When thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Esay 33.1 When the holy Ghost commeth he shall reprove the world of sin of righteousnesse and of judgment Of sin because they believe not on me of righteousnesse because I go to the Father and ye see me no more of judgment because the prince of this world is judged John 16.8 9 10 11. The Jewes require a signe and the Greeks seek after wisdom but we preach Christ crucified to the Jewes a stumbling-block and unto the Greeks foolishnesse but unto them which are called both Jewes and Greeks Christ the power of God and the wisdom of God Because the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men 1 Cor. 1. * Agnominatio allusio Vocis ad vocem quae fit per literae adjectionâ—m detractiunem trâ—â—spositionem vel immutationemnt Amantes sunt amentes Raras das mihi literas charas tamen Paronomasia Paronomasia seasonably used delights the hearers helps the memory and shewes in propinquity of words the difference of things Behold I have taken upon me to speak unto the Lord which am but apher and epher dust and ashes Gen. 18.27 As for the gods of the heathens they be but idols their Elohim are elilim Psal 96.5 Diis noddys their idols addle idle in English expression In the mountain of the Church the Lord of hostes shall make unto all people mishteh shemanim a feast of fat things mishteh shemarim feasts of wine in the lees Esa 25.6 wherein shall be the complement of marrow-dishes and brisk pure wine which shall satisfie the utmost spiritual appetite So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy and murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication and wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without understanding covenant-breakers Rom. 1.29.31 have a colour of Paronomasia which will savour of pedantism to be too often used In the eighth of Amos vers 1 2. Kaits ushereth in Keets plenty destruction * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caâ—o quasi dicas Casuum carietatem cùm ejusdem nominis casus sapiùs commuâ—antur Cicer. ad Brut. Variatur haec casihus generibus iâ—â—… under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noâ—… Quint lib. 9. Conâ—… 〈◊〉 variorum casuum â—â—…dem fâ—nte deductorum ut Oâ—â—d Metamorph. lib. 5. Heu quantum scelus est in viscere viscera condi Congestoque avidum pinguescere corpore corpus Alteriusque animantem animantis vivere lethol Called by the Author ad Heren Traductio by others Me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyptoton Polyptoton inculcates vehemently in divers cases and expressions what we would have notice to be taken especially of Jeshurun waxed fat and kicked Thou art waxen fat thou art thick thou art covered with fatnesse Then he forsook God which made him and lightly esteemed the rock of his salvation Deut. 32.15 Hath he smitten him as he smote those that smote him or is he flain according to the slaughter of them which are slain by him Esa 27.7 No in measure God will deal more favourably with his then his enemies When it shouteth forth he will debate with it and stay his rough wind in the day of his east wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15.14 Blessed be God the Father of our Lord Jesus Christ the Father of mercies and God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 2 Cor. 1.4 The sabbath was made for man not man for the sabbath therefore the Son of man is Lord also of the sabbath Mar. 2.27 28. For he hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5.21 The combining of these Figures together with the former Tropes carry with them a delightfull and winning grace especially in 1 petitions 2 complaints 3 quick reproofs or encitements So 1 that of the Apostle O the depth of the riches both of the wisdom and knowledge of God I how unsearchable are his judgments and his waies past finding out For who hath known the minde of the Lord or who hath been his counsellor or who hath first given to him and it shall be recompenced to him again For in him and through him and to him are all things to whom be glory for ever Rom. 11. My God my God look upon me Why hast thou forsaken me and art so far from my health and from the word of my complaint
fall upon them which they cannot avoyd 3 Our Saviour waving the decision between two brethren for a matter of pelfe with this exemplary put-off Man who made me a judg or a divider over you lanceth this sordid avarice with the proposall of a Parable of that base rich churle that was all for the inlarging his barnes without thinking on Him that sent the corne that any ingenious person would detest the case of the wretch who applauded himselfe in the gain of his Grain to the losse of his soul Luk. 12. And who can think upon the drunken sottishnesse of clownish Nabal without indignation and detestation who could not afford good words where good deeds were due Who is David or who is the son of Jesse There be many servants that now a dayes break away every man from his master Shall I then take my bread and my water and my flesh that I have killed for my shearers and give unto men whom I know not whence they be 2 Sam. 25.10 11. Little knew this caitiffe that was such a son of Belial that a man could not speak to him what mischeif was neer him and his if his wive's courteous demeanure had not prevented it but God let it not so passe Ib. This sordid humour by the Apostle is termed Idolatry that praeferreth his muck before his Maker Col. 3.5 the doltish vanity of which is touched by the preacher When goods increase they are increased that eat them and what good is there to the owners thereof saving the beholding of them with their eyes and his foolish son perchance shall spend all Eccles 5.11.14 Who vvould not loath the labour that brings so unpleasing an in-com 4. To represent how much bestiall luxury is to be detested the parable of Dives vvith the circumstances may be insisted upon 1. backed most pathetically by that of our Saviour They ate they drank they married til the flood came and destroyed them all And as aftervvards in Lots dayes in Sodom they ate they drank they sold they planted they builded till fire and brimstone from heaven marred their market Luk 17. vvhere Lots wife is pillarred for a mark of remembrance And Esau's bad bargain in parting vvith his birthright for a morsell of meat registred for a caution to all posterity Heb. 12 16. 5. Brutish inhumanity may be displayed to the detestation of the auditors in the usage of Joseph by his bretheren They said one to another Behold this dreamer cometh come novv therefore and let us slay him and cast him into some pit and vve vvill say some evill beast hath devoured him and vve shall see vvhat vvill become of his dreames Gen. 37.19 Thus they brought his feet to be hurt in the stocks the iron entred into his soul Of Jeremiah vvhom they plunged so in the mirie dungeon that he vvas fain to be dravvn up vvith cords and cast-clouts and rotten rags put under to save his flesh from gaulling Jer. 38.12 Of St. Stephen whom they stoned at least possessed with a phrensy Act. 7.58 Of St. Paul who was like to be pulled in peices between the factions of the Pharisees Sadduces Act. 23. 6. Breach of oaths and promises may be rendred odious by Zedekiah's heavy doome for revolting from Nebuchadnezer to whom he was obliged by oath 2 Chron. 36.13 And what a misery fell upon the house of Saul for wronging the Gibeonites to whom their forefathers had so long before obliged themselves by oath Jos 9 though all that Saul did was out of his zeal to Israel 2 Sam. 21.2 and Judah 7 what can set out Rebellion to be hated more in his gastly colours than the swallowing up of Korah Dathan and Abiram with all that belonged to them Num. 16. The prodigious hanging of Achitophel and Absalom 2 Sam. 18. And the fearfull end of Judas the traitor in Akeldama Act. 1.18 Motives to Hope Hope layeth hold on 1. deliverances 2. praeservation 3. consummation from which arise all spirituall comfors God is our hope and strength a very present helpe in trouble therefore will we not feare Though the earth be moved and though the hills be carried in the midst of the sea though the waters thereof rage and swell and though the mountaines shake at the tempest of the same The rivers of the flood thereof would glad the city of God God is in the midst therefore shall she not be removed God shall help her and that right early The heathen make much adoe and the kingdomes are moved but God hath shewed his voice and the earth shall melt away Psal 46. God is called the hope of Israel Jerem. 14.8 which maketh not ashaimed Rom 8.24 to which salvation is attributed Rom 8.24 whose emblem is an anker Heb. 6.19 which is layd up for us in heaven whereof we have heard in the word of the truth of the gospell Col. 1.5 and therefore with the work of faith and labour of love the Apostle will have the patience of hope in our Lord Jesus Christ without ceasing to be remembred 1 Thes 1.3 Upon this hope of deliverance was grounded the resolute answer of the three children to angry Nebuchadnezzar We are not carefull to answer the in this matter if it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy Gods nor worship the golden image that thou hast set up Dan. 3.17 18. This hope was the onely help King Darius could find for Damel Dan. 6.16 Thy God vvhom thou servest continually he will deliver thee 2. for help of preservation vve have a veyn of golden oare running through all the Psalmes and allmost all the Scripture I vvill not be afrayd of ten thousand of people that have set themselves against me round about Psal 3.6 The Lord is my light and salvation whom then shall I fear The Lord is the strength of my life of vvhom then shal I be afraid When the vvicked even mine enimies and my foes came about me to eate up my flesh they stumbled and fell Psal 27. Though I vvalk through the valley of the shadovv of death I vvill fear no evill for thou art vvith me thy rod and thy staff comfort me Psal 23. Confidence against taking thought we have pressed by our Saviour Matth. 6.25 Take no thought for your life what ye shall eat ad finem and Diffidence reproved Why are ye fearfull Matth. 8.26 3. For inflaming the hope of consummation what can be more patheticall then that of our Saviour Let not your hearts be troubled ye beleeve in God beleeve also in me In my fathers house are many mansions if it were not so I would have told you I go to prepare a place for you Joh 14.1 2. Peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not
your heart be troubled neither let it be afraid if ye loved me ye would rejoyce ib. 27 28. A glimpe onely and tast of this joy put Peter beside himselfe Master it is good for us to be here let us here pitch tabernacles and not downe to the world againe Motives to Fear Fear is the betraying of those succours which reason offereth Wisd 17 12. arising from dangers which reason telleth us we are unable to withstand These dangers may affright us 1. in our temporall estate 2. in our spirituall 3. in our eternall being hereafter For temporall afrightments what thunders are so terrible startling as those against 1. Pharoah and Egypt for his perfidious and treacherous dealing with Gods people Ezech. 29. 2. against Tyrus and their King for their pride and luxury 3. against Babylon Isa 13. and 14. for their captivating and insulting upon Gods people 2. For his temporal estate Cain complained not Gen. 4.14 but the feare of a guilty conscience was a Fury that ever haunted him My punishment is greater then I can bear Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a fugitive and a vagabond and it shall come to passe that every one that findeth me shall slay me A scantling of the third It is a fearfull thing to fall into the hands of the living God Heb. 10.31 This fcarfulnesse in proposing the law was so terrible that the people could not endure that which was commanded and if so much as a beast touch the mountain it shall be stoned and thrust through with a dart and so terrible was the sight that Moses said I exceedingly feare and quake Heb. 12.20 21. What horrour will then be can any heart imagine when the sun shall become as black as sack-cloth of hair and the moone and the stars of heaven fall unto the earth even as the fig-tree casteth her untimely figs when she is shaken of a mighty wind when the heavens shall depart as a scroul rolled together and every mountaine and iland shall be removed out of their places when the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bondman and every free-man shall hide themselves in the dens and in the rocks of the mountaines and shall say unto the rocks and mountaines Fall on us and to the hills Cover us and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Rev. 6. When the dismall doome is once pronounced Go ye cursed of my father into everlasting fire prepared for the devill and his angells Matth. 25.41 Motives to Joy Joy the ayme of all our desires must be raysed especially on the serious consideration 1. of joy in the holy Ghost 2. comfort in a good conscience 3. a chearfull and thankfull use of temporall blesings These depend one on the other Temporals delight not if conscience be not satisfied conscience receives not content but from assurances from the holy Spirit that all is well Amongst the fruits of the spirit this joy is served in with love which quickneth all the rest The fruit of the Spirit is lov joy peace long-suffering gentlenes goodnes faith meeknes temperance against such there is no law Galat. 5.22 23. Upon this is grounded that holy frolick if the word profane not of the Apostle to the Philippians Rejoyce in the Lord alwaies and again I say rejoyce Let your moderation be knowen unto all men the Lord is neer at hand Phil. 4.4 5. Upon which grounds we have the excitation of the church O come let us sing unto the Lord let us heartily rejoyce in the strength of our salvation Psalm 95. O be joyfull in the Lord all ye lands Psal 100. O sing unto the Lord a new song Psal 98. And divers other Psalms set to the same key of joy This was the rejoycing of the blessed-Virgin My spirit hath rejoyced in God my Saviour Luk 1.47 That which our Saviour exhorteth his disciples unto In this rejoyce not that the spirits are subject to you but rather rejoyce that your names are written in heaven 2. Luk. 10.20 All the dayes of the afflicted are evill but he that is of a merry heart upon a good conscience hath a continuall feast Prov. 15.15 This merry heart maketh a cheareful countenance but by the sorrow of the heart the spirit is broken Ib. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world 2 Cor. 1.12 Thus the Apostles when they were beaten and threatned after their imprisonment by the high priests command departed from the presence of the Council rejoycing that they were accounted worthy to suffer for his name Act. 5.41 It was St. Paul's excercise to have a conscience voyd of offence towards God and towards men Act. 24.16 And the Hebrews tooke joyfully the spoyling of their goods knowing in themselves that they had in heaven a better and an enduring substance Heb. 10.34 3. Joy and thankfullnesse for temporall blessings are not onely approved but enjoyned Thou shalt rejoyce before the Lord in acknowledgment of temporal blessings Deut. 12.12.18 At the presenting of the first fruits and tithes after a set paryer it is added Thou shalt rejoyce in every good thing which the Lord thy God hath given unto thee and unto thine house thou and the Levite and the stranger that is among you Deut 26.11 When God crowneth the yeer with goodnesse and the clouds drop fatness upon the dwellings of the wildernesse the little hills are brought in to rejoyce on every side when the folds shall be full with sheep the vallies also shall stand so thick with corne that they shall laugh and sing Psal 65.12 Whereupon the Kingly prophet sets forth a proclamation O prayse the Lord for it is a good thing to sing praises unto our God yea a joyfull and pleasant thing it is to be thankefull Psal 147. Motives to Sorrow A sorrowfull spirit is a sacrifice to God despise not O Lord humble and contrite hearts Psal 51.9 Sorrow ariseth commonly from any thing that crosseth our desires and therefore may be either 1. godly or 2. worldy Concerning both which we have that of the Apostle Though I made you sorry with a letter I do not repent though I did repent for I perceive that the same Epistle hath made you sorry though it be but for a season Now I rejoyce not that ye were made sorry but that ye sorrowed to repentance for ye were made sorry after a godly manner that ye might receive dammage by us in nothing for godly sorrow worketh repentance to salvation not to be repented of but the sorrow