a Saviour but also as a Sovereign not only as a Priest to die and appease the Wrath of God for us but also as a Prince to rule and reign in us 14. What Obedience therefore flows from thy Faith Dost thou boldly and visibly profess Jesus Christ following him whithersoever he goeth not closing in with one of his Precepts only but obeying all of them from thy Heart which thou art convinced of and knowest to be thy Duty Then shall I not be ashamed Psal 119.6 Rom. 5.1 when I have respect to all thy Commandments 15. What Peace hath Faith brought to thy Soul Being justified by Faith we have Peace with God through our Lord Jesus Christ Secondly From what hath been noted we may infer There is an absolute Necessity of Faith 1. In respect of Gospel-Revelation Without Faith it is impossible to please God Heb. 11.6 2. There is no Salvation without it Rom. 3.26 Thou must be beholden to another for a Righteousness because thou hast broken the Law that pronounceth the Curse against thee thou hast none of thy own that will be accepted in the sight of God He that believeth not shall be damned Vnless ye believe that I am He Joh. 8.22 ye shall die in your Sins 3. There is a Necessity of Faith because all Boasting is excluded Rom. 3.27 God's design in our Salvation is wholly to exalt his own Free-Grace It is of Christ's procurement and thou must go unto him for it or go without it Thirdly If Faith be much more precious than Gold then labour for it above Gold be not contented with a little of it but wisely provide your selves with good Store Grow in Faith get a strong Faith Quest Will not a small or weak Faith save us as well as a strong Answ Yea if it be of the right kind tho never so small the Person that hath it is as fully justified as he that hath the greatest degree nd measure of it Yet it concerns thee to get a strong Faith for these Reasons following 1. Because thou mayest meet with strong Assaults and Temptations from Satan and thou hast no way to resist him but by the Shield of Faith and it may be a little Faith will not be sufficient to withstand those Exercises and Assaults thou mayest meet with 2. Because God expects much Faith of those he hath afforded much Means unto I looked it should bring forth Grapes Isa 5.4 God looks for Fruit answerable to the Cost and Charge he hath been at with a People or a particular Person 3. Because God may bring you into such a condition that you may have nothing else to live upon Hab. 3.17 The Fig-Tree shall not blossom neither Fruit be in the Vines c. That is a Time for the Saints to live by Faith and if their Faith be small what will they do then 4. Because as thy Faith is more or less so will thy inward Peace and Joy be in Christ Jesus He that hath but a small degree of Faith is often at the foot of the Hill and under doubtings and becloudings in his own Spirit 5. Because such as have but little Faith will find the Way to Heaven harder and more difficult than they who have much of it or are strong in Faith Weak Folks are hard put to it to get up a high Hill 6. Because it is a strong Faith that glorifies God most as it appears in respect of Abraham Rom. 4.19 20. He being not weak in Faith considered not his own Body being dead He staggered not through Vnbelief but was strong in Faith giving Glory to God Quest But what is the Cause that some Christians are so weak in Faith Answ 1. Some are but just brought forth lately converted they are like new-born Babes Can you expect a Child in the Cradle should be as strong as such as are twenty or thirty Years old 2. Perhaps some have but little Faith because they want the Means of it which others have It may be they have more Law preached to them than Gospel more Terror from Sinai than Joy from Mount Zion 3. Again some may be weak in Faith because they pore more upon their own inward Corruptions than they meditate on Christ's Righteousness more on their own Emptiness than on Christ's Fulness They see their Debts but have not their Eyes upon their Surety who hath discharged and blotted all out 4. Others may have little Faith because they do not improve that which they have they are not industrious Traders they do not labour after and cry to God for more Faith The way to grow rich is to be diligent Lord encrease our Faith 5. Some have no more Faith because they give way to Temptations and let their inward Corruptions too much prevail Weeds will hinder the Growth of precious Flowers Self-Love worldly Pleasure Pride and Passion choak and obstruct its Growth Faith is a tender Herb. 6. Perhaps Christians have no more because they mind not those precious Grounds and Encouragements which God in Mercy hath offered for the encrease strengthning and growing of Faith Quest How may I know a weak Faith from a strong Answ 1. A weak Christian one weak in Faith looks more within than without grounds more on the good Desires and Heavenlinesses of his Affection than the Covenant and Promise of God Joh. 14.19 Now a strong Christian looks to Christ Because I live ye shall live also 'T is not because my Affections live my Obedience lives or I have Life in Obedience or performance of external Duties but because Christ lives By whom I live Gal. 2.20 2. A weak Christian consults more the Power of the Enemy than he doth the Strength of God Christ and the holy Spirit and is much acted by Sence in respect of Means how this or that should be done Psal 78.19 Can God furnish a Table in the Wilderness But a strong Saint believes in Hope against Hope a strong Faith takes up in the Power Grace and Sufficiency of God The Lord is on my side Psal 56.4 I will not fear what Man can do unto me 3. A weak Faith grows weaker and weaker and ready to let go its hold at every discouragement If a Corruption or Temptation prevails all his Hope of Heaven is almost gone presently Thus it was with Peter Help Lord I perish But strong Faith is rather strengthned thereby as appears in the Woman of Canaan You may judg of a strong Faith by its Power over the Enemy I have written unto you 1 Joh. 2.14 young Men because you are strong and the Word of God abideth in you and you have overcome the Wicked One 4. A weak Faith is much for doing that so he may have Peace and Comfort within What must I do c. And as his Obedience to God is kept up Acts 16.30 so is his Comfort not but that great Peace is to them that keep the Law and that are found
the Judgment of some Divines notes God's chusing or taking Christ from among Men to be a Sacrifice for our Sins II. Christ blessed the Bread He took the Bread and gave thanks II. Christ sanctified himself he was set apart to that glorious Work and Office he came to do III. Christ brake the Bread Corn we know is bruised or ground in a Mill that so it may become meet Bread for our Bodies III. Christ was bruised or pierced for our Sins he was broken as it were in the Mill of God's Wrath which was due to us for our Sins that he might become meet Food for our Souls Isa 53. It pleased the Father to bruise him IV. Christ gave the Bread to his Disciples He took Bread and blessed it and brake it and gave it to his Disciples IV. Signifying not only his giving himself for us but his giving himself freely with all his Benefits to us V. The Disciples took the Bread Note by the way 'T is called Bread when Christ took it 't is called Bread after he blessed it and it was Bread the Disciples took V. Which holds forth our taking or accepting of Christ the Bread of Life as the only Food of our Souls VI. The Disciples eat the Bread Bread will do us no good unless it be taken and eaten VI. Unless we receive Christ by a lively Faith and feed upon him that is fetch all our Comforts from him relying wholly by Faith upon him he will avail us nothing to eternal Life Joh. 6.53 Vnless ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you VII Bread is the Stay and Staff of Man's natural Life I 'le break the Staff of Bread Ezek. 4.16 It is that which preserves the Life of the Body VII Christ is the Stay or Staff of the Life of our Souls When Christ Col. 3 3. who is our Life shall appear c. Christ preserveth the Life of our inward Man Because I live ye shall live also VIII Bread is the best of earthly Blessings Isa 55.1 2 hence in Scripture it is sometimes put for all good things VIII Christ is the best and chiefest Blessing that ever God gave to his People he comprehends all other Good He that hath Christ hath every thing 2 Cor. 3.22 All things are yours why so because they had an Interest in Christ Christ was theirs Cant. 5.10 Hence he is called the chiefest among ten thousand IX Bread is of a satisfying Nature hence God saith He will satisfy his Poor with Bread IX Christ received by Faith most sweetly fills and satisfies the Soul of a Believer Joh. 4.14 He that eateth of the Bread of Life and drinketh of the Water of Life shall hunger or thirst no more Such have what they desire X. Bread is made of Seed or Corn which before it riseth or becomes fruitful or yields encrease it is sowed Joh. 12.24 and dies Verily verily I say unto you Except a Corn of Wheat fall to the Ground and die it abideth alone but if it die it bringeth forth much Fruit. X. The Lord Jesus like a Seed of Corn was sown did die that so he might not remain alone in the perfect enjoyment of himself but for great encrease viz. to raise up with him all his Elect he was content when his Hour was come to yield himself up to Death He died and rose again and thereby bringeth forth much Fruit. All that ever were or shall be quickned and raised out of a State of Death by Sin were and shall be quickned by the Death and Resurrection of Christ Such hath been the Fruit of the preaching of Christ crucified that Multitudes of Sinners thereby through the Spirit have been converted to God whence also hath sprung forth a Seed to serve him whom he hath accounted to the Lord for a Generation of all which he will not suffer one Grain to be lost but will raise it up at the last Day A Parallel much like this might be run in respect of the Cup or Spirit of the Wine See Wine Inferences THe Apostle saith That what he received of the Lord Jesus 1 Cor. 11.23 24 25. he delivered to the Saints How the Lord Jesus the same Night in which he was betrayed took Bread and blessed it c. And in like manner took the Cup when he had supped c. From whence we infer That whatsoever we do in the Worship of God we must see we have a Command from God to warrant our Practice and also exactly to do it according to the Pattern he hath left us or Directions he hath given us we must not add to nor diminish from nor alter any thing of the Words of the Institution if we do God will not hold us guiltless II. This rebukes the Papists who deny the People the holy Cup of our Lord and give the Sacrament or holy Ordinance only in one kind when that nothing is more clear than that Jesus Christ gave his Disciples the Cup as well as the Bread Quest Why did Christ institute this holy Ordinance and give it to his Disciples the very Night in which he was betrayed Answ 1. To strengthen their Faith in an Hour of Temptation that was just at the Door and ready to come upon them When is a Cordial more necessary than when the Patient is ready to faint and his Spirits fail Christ saw what a sad Qualm was coming upon his poor Saints and therefore gives them this Soul-reviving Cordial to bear up their Spirits 2. Because the last Words of a dying Friend are mostly kept in mind or Tokens of Love given by him are chiefly born in remembrance Quest Who ought to partake of the holy Eucharist Answ 1. None but such who are true Converts or who sincerely believe in the Lord Jesus Christ for this is an outward Sign of an inward Grace received Those who have not spiritually received Christ by Faith ought not to come to the holy Supper of the Lord. 2. It appertaineth to none but such Converts as are baptized Acts 2.40 41 42. Those that received the Word were baptized and They continued in the Apostles Doctrine and Fellowship in breaking of Bread and Prayer We read of none that received the Lord's Supper but baptized Persons 3. Such who are fallen into any gross and scandalous Evil and under the Suspension or Sentence of the Church ought not to partake of the holy Supper of the Lord until they have repented and given satisfaction to the Church and are received again into Fellowship 4. Those who cannot discern the Body of the Lord broken so as to look unto and behold Jesus Christ crucified for them but eat it as common Bread ought not to come to this Ordinance such amongst others if they come are unworthy Receivers Quest What is required of Persons who come to partake of this holy Ordinance Answ They ought to examine themselves it requires
and abstain from it from right Principles and not only to leave it but to loath it Again it consisteth in keeping up all holy and religious Duties viz. Reading Hearing Praying Distributing to the Poor Conforming to all moral and positive Precepts to be holy at home in the Family in the Church in the World to exercise a good Conscience towards God Acts 24.16 and towards Men. This is to put on the Breast-plate of Righteousness I might give many Directions about putting it on and also shew some of Satan's cunning Stratagems in endeavouring to make useless this blessed Piece of the Christian's Armor in laying Discouragements in the way of true Piety or by persuading Persons they have this Breast-plate on when 't is a counterfeit one He persuades Men that Moral Righteousness will serve their turn and sufficiently preserve them from eternal Death But this shall suffice in this place The Shield of Faith Ephes 6.16 Above all take the Shield of Faith c. FAith is a Grace a most precious and excellent Grace of the Spirit of God whereby the Soul is enabled to believe or go out of it self and wholly to rely and rest upon Christ crucified or on his active and passive Obedience upon the Warrant of the Promise for Justification and eternal Life Metaphor Parallel A Shield is a Piece of Armor that Souldiers were wont to carry with them into the Field when they were to engage their Enemies FAith is a part of a Christian's spiritual Armor All Christ's Souldiers ought to carry this Weapon into the Field with them when they engage the Enemy of their Souls Above all take the Shield of Faith II. A Shield is a Piece of Armor made for Defence II. Faith is of excellent use to defend the Soul from all spiritual Dangers of Sin and Satan and other Enemies III. A Shield is not for the Defence of any particular part of the Body as almost all other Pieces are The Helmet is fitted for the Head the Breast-plate is designed for the Breast so others have their several Parts which they are fastened to But a Shield is a Piece that is intended for the Defence of the whole Body It was wont to be made very large for its broadness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gurnal a Door because so long and large as in a manner to cover the whole Body to which that place alludes Psal 4.12 Thou Lord wilt bless the Righteous with Favour thou wilt compass him about as with a Shield III. So the Grace of Faith defends the whole Man every part of a Christian 1. Sometimes Satan's â—emptations are levell'd against his Head and if he can hit him there he wounds sorely He will be disputing against this Truth and that Truth and make a Christian doubt concerning them if possible because his own Reason cannot comprehend them As perhaps it may be about the Deity of Christ or the Holy Trinity how they can be three and yet but one or about Satisfaction How the Debt is paid and yet the Sinner freely pardoned c. Now Faith is as a Shield to a Saint at this time and interposeth between a Christian and this Arrow of Satan it comes in to the relief of the Saints weak Understanding as seasonable as Zerviah did to David when the Giant Ishbibenob thought to have slain him I 'le trust the Word of God saith the Soul rather than my own purblind Reason what I cannot comprehend I will believe Thus Abraham not being weak in Faith Rom. 4.19 considered not his own Body now dead c. Sense and Reason would have made sad work at such a dead Lift but Faith brought him off victoriously Secondly Sometimes Satan strives to hit the Conscience all his Assaults and fiery Darts are at another season aimed at that to wound that to cause Horror and Terror within by setting the Evil of Sin and of his own Heart and the Infirmities of his Life before him Satan sets our Sins before us not to humble us but to wound us he shews our Sins to us but hides a Saviour from us Satan hath sometimes tempted gracious Persons to lay violent hands upon themselves when the heinous Nature of their Sin hath appeared to them and the Danger they are in thereby as it was with the poor Jailor Acts 16. Acts 16. But now Faith prevents and keeps off all the Danger and quencheth this fiery Dart. Christ died for Sinners for the chiefest of Sinners and tho thou art a Sinner a great Sinner the worst of Sinners yet saith Faith Thou art but a Sinner and there is Mercy for such Believe on the Lord Jesus Christ and thou shalt be saved if thou canst believe and throw thy self on Christ thy Sins shall not be thy Ruin Thirdly He labours to ensnare the Affections of the Soul or deaden its fervent Love to Jesus Christ by presenting the Pleasures and Profits of this World to it Thus he served our Saviour himself But now Faith shields off this Dart also by shewing the Excellency of the Lord Jesus to the Soul and that all things without him and in comparison of him are nothing nay less than nothing and also by setting the World to come and the Glory thereof before the Eyes of the Soul Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen IV. A Shield tho heavy and somewhat unwieldy to such as have not skill and strength to use it yet it is a moveable Piece of Armor which an expert Souldier with a watchful eye can turn this way and that way to stop a Dart or Blow from lighting on any part that they were directed to by the Enemy IV. Faith is a piece of Christian Armor which unskilful Professors are not ready to use but an experienced Soul can turn it any way to keep off the Arrow and fiery Darts of Satan from hurting or wounding him He observes what part the Enemy aims to hit or how the Temptation is laid It is a great point of Christian Wisdom rightly to exercise the Shield of Faith A Man must be sure to have a watchful Eye upon his Adversary or else for all his Shield he may soon be wounded V. A Shield doth not only defend the whole Body but it is a Defence to other parts of a Souldier's Armor also it keeps off the Dart from the Helmet and Breast-plate likewise V. Faith doth not only defend the whole Soul but also 't is a Safeguard to all the other parts of a Christian's Armor it is that which secures Hope the Helmet of Salvation for without Faith Hope would soon be broken in pieces Also it secures the Breast-plate of Righteousness for neither Christ's Righteousness nor any inherent Holiness in the Soul will avail any thing without Faith VI. A Shield hath been of wonderful advantage to Souldiers in former Times when it was in use it hath preserved them in the
Thess 1.3 3. It is called the Faith of God's Elect Tit. 1.1 4. It is called unfeigned Faith 1 Tim. 1.5 2 Tim. 1.5 5. It is called Faith that works by Love Gal. 5.6 6. It is called Faith of the Operation of God Col. 2.12 7. It is called precious Faith 2 Pet. 1.1 8. It is called holy Faith 9. It is called the Faith of the Son of God It s excellent Names set forth its transcendent Nature 2. Faith is precious in respect of the Means of its procurement or the Price that was laid down for the obtaining of it viz. the precious Blood of Christ for had not Christ died we should never have had one dram of it it is given to us as the Fruit and Effect of his glorious Undertaking 3. Faith is precious in respect of the Fountain from whence it proceeds 4. Faith is precious in respect of the Means by which it is wrought in the Soul viz. by the Word and Spirit of God in a wonderful manner Eph 1.19 20. even like as God wrought in Christ when he raised him from the Dead 5. Faith is precious in respect of the Object it takes hold of or fasteneth upon viz. God the Father the Holy Spirit but more immediatly Christ crucified Ye believe in God believe also in me 6. Faith is precious in that it joins or unites the Soul to Christ it makes us one with him as it were Flesh of his Flesh Bone of his Bone a lively Member of that Body whereof he is the Head 'T is that which ties the Conjugal Knot between him and every Believer 7. It is the Eye of rhe Soul no Man without it can behold Jesus Christ nor the fulfillings of future Promises Abraham by Faith saw the Day of Christ 8. Hereby a Christian is made a Child of God To as many as received him Joh. 1.12 Gal. 3.26 to them gave he power to become the Sons of God even to them that believed on his Name Ye are all the Children of God by Faith in Christ Jesus 9. It is the only way or means God is pleased to take to deliver the Souls of Men from Sin Wrath and eternal Death 10. It is that which interests the Soul into all the sweet and precious Promises of the Covenant of Grace See Light 11. It is the Instrument of Salvation Believe in the Lord Jesus and thou shalt be saved 12. Faith is a most excellent and precious thing upon the account of the Fruits of it viz. Life Light Peace Purging Boldness at the Throne of Grace Joy in the Holy-Ghost Hope and good Assurance of eternal Life 13. Faith is precious in respect of that glorious Power and Virtue that is in it 'T is medicinable and the most Sovereign Antidote and Cordial in the World 1. It will expell Poyson 2. 'T will perfectly as it applies the Blood of Christ cure a wounded Conscience 3. It will bear up and revive a fainting Spirit Mat. 8.23 I had fainted unless I had believed 4. It is good against the Feebleness of the Knees and Weakness of the hands 5. It is a most excellent thing against Fear and Tremblings of the Heart But when he saw the Wind boysterous he was afraid and beginning to sink Luk. 8.23 Mat. 14.30 he cried saying Lord save me And immediatly Jesus stretched forth his hand and caught him and said unto him O thou of little Faith 6. Ezek. 36.26 It is a precious Remedy against the Stone of a hard Heart it will dissolve it break it in pieces and cure the Soul perfectly of it 7. It cures all manner of inward Deadness it may well be called lively Faith or Faith of the Operation of God 8. Col. 2.12 It is good against the Dimness of the Eyes it helps them that cannot see afar off 9. It is a most Sovereign Thing against evil Spirits it will resist the Devil and make him flie 10. It is excellent good to purge and work out all those noxious and evil Humors of the inward Man cleansing and purifying the Heart 11. It is good against the Falling-Sickness Believers stand by Faith but if through a Temptation they should fall Faith will help them up again David and Peter had not so much Faith as to keep them from from falling yet they had enough to raise them up again when they were fallen It is an universal Remedy it cures all the Diseases of the Soul so that we may say with the Woman let the Distemper be what it will If I can but touch the Hem of his Garment I shall be healed 14. Faith is precious because it shields and gloriously preserves the whole Soul from all Dangers it is that which works with and tends to the perfecting of all other Graces in us 15. It was by Faith that Saints in every Age of the Church Heb. 11. were enabled to undergo and suffer all those hard and bitter Tortures and Torments they met with for Christ's sake 16. It is that which helps the Godly to overcome the World 1 Joh. 5.4 He that is born of God overcometh the World and this is the Victory which overcometh the World even our Faith VI. Gold is often tried and refined in the Fire we read of Gold seven times refined The Refining-Pot is for Silver Prov. 17.3 and the Furnace for Gold VI. Faith is often tried in the Fire or Furnace of Affliction 1 Pet. 3.12 Think it not strange concerning the fiery Trial which is to try you c. He shall sit as a Refiner's Fire Mal. 3.2 3 and as a Purifier of Silver c. and purge them as Gold and Silver c. God this way tried Abraham's Faith together with the Faith of many others of whom we read I will bring the third part through the Fire and I will try them as Gold is tried Zech. 13.9 VII Tried Gold is much better than that which is not tried nor refined in the Fire VII Faith that is tried is of wonderful value much more to be prized than that which was never brought under Exercise How excellently did Abraham's and Job's Faith shine when tried The Trial of your Faith is much more precious than Gold tho it be tried in the Fire c. VII Gold tried in the Fire is of an enriching Nature if a Man has much of it it enriches him greatly We esteem him a very rich Man that hath great Store of tried Gold in his own Possession VIII So Faith that is tried in the Furnace is of a Soul-enriching Nature he that hath much of this Faith is a very rich Man a rich Saint James 1 5 God hath chosen the Poor of this World rich in Faith and Heirs of the Kingdom See more of the Nature of Gold in the Metaphor Gold where the Word of God is compared to it Metaphor Disparity GOld is naturally an earthy Sort of Metal 't is from beneath and therefore corruptible Not with
are they feed who will reward them in due Time II. It may also caution them to be very careful that they feed Christ's Flock with no other Food than what is of Christ's providing III. It may inform all the Flocks and Sheep of Christ over whom the Holy-Ghost hath appointed Shepherds or Overseers 1. To prize their faithful Ministers observe their Doctrine and eye their holy and heavenly Conversation 2. To walk as Sheep 3. To keep close to their Fold Ministers compared to Ambassadors 2 Cor. 5.20 We are Ambassadors for Christ c. Eph. 6.20 For which I am an Ambassador in Bonds c. THe Words Ambassador Legate or Messenger are synonimous Terms properly such as are commissionated or deputed betwixt distant Parties to transact Affairs of Moment The Term is applied to the Ministers of the Gospel and it sets forth 1. The Dignity 2. The Duty of Ministers Note Faithful Ministers are Christ's Ambassadors c. Ambassador Parallel AMbassadors are authorized and sent abroad by Princes about the great Affairs of their Kingdoms MInisters are authorized empowered and sent by the Lord Jesus the Prince of the Kings of the Earth on the great Affairs of his Glory and Man's Good II. Ambassadors usually are Persons of Eminency 't is an Office that a Prince will not confer upon any of his Subjects but on such as are of great Esteem in his Court such as are fitly qualified for that great Trust confided in them in a word great Honour and Dignity is conferred upon them II. Faithful Ministers of Christ such as are Ministers indeed are eminent Persons such as are great Favourites to the Court of Heaven What higher Dignity doth Christ confer upon any of his Saints here below They also are Men fitly qualified for this great Employment and what their Qualifications are and must be you may see in 1 Tim. 3. Tit. 1. viz. Blameless as the Stewards of God 1 Tim. 3. 1 to 7. Tit. 1.7 8 9. not self-willed not soon angry not given to Wine no Striker not given to filthy Lucre a Lover of Hospitality a Lover of good Men sober just holy temperate holding forth the faithful Word able by sound Doctrine to stop the Mouths of Gainsayers c. not a Brawler not Covetous one that rules well his own House III. The Dignity of Ambassadors appears in the Greatness of their Prince from whom they come they have usually respect according to the Rank and Quality of their Master III. Now true faithful Ministers are sent as Ambassadors from the great God who is King of Heaven and Earth By whom Kings reign and Princes decree Judgment With him is terrible Majesty he rules and reigns over all and who can say unto them What doest thou IV. An Ambassador appears according to the Dignity of the Person whom he represents and whose place he supplies IV. True and faithful Ministers represent the Person of Jesus Christ O! and what Honour is this They are employed in his stead they are his Deputies He is the chief Ambassador called therefore the Messenger of the Covenant Mal. 3.1 from him they receive their Authority V. The Excellency of the Message Ambassadors are sent about shews further the Dignity of the Officers Now there are three sorts of Ambassies in the World Gurnal 1. Ambassies of Peace 2. Ambassies of Marriage 3. State-Ambassies which respect Trade and Commerce c. V. Ministers come with a threefold Ambassy 1. Of Peace 2. Of Marriage 3. Of heavenly Commerce and Trade c. 1. An Ambassador is welcom when he comes from a Prince about Peace and that especially 1. Christ's Ministers are welcom when they come with an Ambassy of Peace and needs they must be so if we consider these Things following 1. When he comes from one that is formidable mighty in Power and whose Armies are irresistible now to a poor weak and naked People how welcom is his Approach 1. These Ambassadors come from that great God that is dreadful in Power that if he speak but in his Wrath the Earth trembles whose Armies are also ready who offers not Peace because he cannot make War or stands in need of our Friendship but meerly from his great Love wherewith he hath loved us c. What can Sinners do to withstand his Power Doth he fear their Hostility Can they shoot their Arrows as high as Heaven If they strike at him he makes their Swords turn into their own Bowels O how gladly should these Ambassadors be received Who would not tremble to think of this God! 2. An Ambassador is welcom when he is sent to a People that have felt already the Impression of his Power and are pining under the bleeding Miseries of his Anger 2. So a Minister of Christ is welcom to poor Sinners who find the Arrows of divine Vengeance sticking in their very Hearts and the Curse of God cleaveth to every Faculty of their Souls who lie bleeding under his heavy Anger 3. An Ambassador is welcom when the Terms he offers are honourable and easy not like the Peace that Nahash offered to the Men of Jabesh-Gilead viz. That they should have every one his right Eye thrust out and lay it as a Reproach to Israel 3. Now the Ministers of the Gospel offer honourable and easy Terms God might require the perfect keeping of the whole Law he might demand Satisfaction for all the Wrongs and Injuries we have done to his Justice but they offer Terms of Peace and Pardon upon the Acknowledgment of Sin and laying down our Arms and to hold no League or secret Friendship with Sin or Satan any longer to take hold of Christ and plead the Atonement of his Blood Believe on the Lord Jesus and thou shalt be saved 4. An Ambassador is welcom when he offers Peace from a Prince that is real to his Word and gives good security for the performance of what he promises 4. Now God doth by his faithful Ministers give the greatest assurance imaginable of the performance of whatsoever he offers to poor Sinners He hath past his Word nay more 't is upon Oaâ—h Heb. 6. 2. Ambassadors sometimes offer an Alliance by Marriage between one State and another 2. And this is one great part of a Minister's Ambassy he is sent to let Sinners know what good Will the God of Heaven and Earth bears to them and that he is desirous to bestow his own dear Son the Heir of all Things in Marriage upon them what Favour and Grace is this Can Sinners be so sottish foolish and ungrateful as not readily to receive and embrace this Offer 3. Sometimes as we minded before Ambassadors come with an Ambassy for Trade that there may be an open Trade and Commerce between such and such Princes and States c. 3. The Ministers of the Gospel come with Ambassies for Commerce God is willing in Christ's Name to trade with Man again For no sooner had Adam sinned but a War was commenced and all Trade
shie of and ready at all turns to flie from and avoid any external horrible Uncleanness But Sin is a bewitching and ensnaring Uncleanness All the bodily Beauty in the World did never entice so many as the Deformity and foul Face of Sin hath Beauty and Comeliness are the Attractives the Loadstone of Love Christ was not loved by many because he did not appear beautiful he vail'd his glorious Beauty Lust is loved tho it be altogether unbeautiful Christ is the Mirror of Beauty tho some see no Comeliness in him he is fairer than the Children of Men But there is no Form or Comeliness in Sin nothing indeed why it should be desired yet how is it admired and esteemed by all Sorts of Men They dote upon it and run mad with love to it 't is so bewitching as the choicest Beauty in the World III. Whâ—t Filth Uncleanness or Pollution is of such a murthering killing and destroying Nature as Sin It is true some horrid Pollution is of a corrupting poysonous and destroying Quality but not like Sin This Venom this Uncleanness is worse than any more mortal than any it kills both Body and Soul too it destroys eternally O there is no finding out the cursed Nature of it there is nothing can save from the killing Power of it nor cleanse from its Pollution but Christ's Blood Inferences O What a woful Condition is Man in by Nature how unclean in God's sight Well might Eliphaz say Job 15.16 How abominable and filthy is Man who drinketh in Iniquity like Water The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes that which is most abhorring to the Nature of Man that which is not only so nauseous that the Stomach cannot digest it but so base that the Mind is burthened to think upon it yea the Word imports that which is rejected by all the Senses that which the Eye cannot endure to look upon that which the Ear cannot endure to hear of that which is a Stink in the Nostrils and which the Hand will not touch such a a thing is Man in God's Sight by reason of Sin Filthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is derived from a Root that signifies Caryl on Job 15.16 corrupt rotten putrified the Scum of a Pot the Rust of Metals the Dung or Excrement of Man and Beasts There are no Words saith Caryl filthy enough to express the Filthiness of Man The Word is found saith he but three times in Scripture in this Construction and in all of them 't is applied to shew the abominable Wickedness of Man The first is this Job 15.16 Psal 14 3. Psal 53.3 as if this were a Word pick'd out on purpose as a Glass to shew Man his Face and natural Complexion in c. Job 7.17 II. O what is Man that God should be mindful of him What Beauty is there in him that the Almighty should set his Heart upon him III. What little reason have wicked Men to be proud And how sadly are they mistaken who think to adorn themselves with Sin How do Sinners pride themselves in their filthy Garments and Cloak of Unrighteousness He is no Gallant now a days unless he can swear and curse and cry Damn-him and Sink-him Lord what an Age is this They shew their Sin as Sodom and hide it not they glory in their Shame IV. Let us learn from hence to be fully sensible of our Birth-Pollution I mean Original Sin Job 25.5 Job 14.4 that which we brought into the World with us Can he be clean that is born of a Woman Who can bring a clean thing out of an unclean not one Can the Stream be clean when the Fountain is so unclean All that are born by natural Generation are unclean Adam's particular Act or Breach of the Law of God was ours we being in him he stood as the common Root of all his Posterity 't is also by the Almighty imputed to us The natural Pravity or Corruption which issueth from thence passeth from Generation to Generation V. We may infer from hence that every Man and Woman hath need of washing say not therefore with Peter Thou shalt never wash my Feet when every part is defiled c. VI. Go polluted Soul go to the Fountain 'T is the Blood of Jesus Christ that cleanseth us from all Sin VII Bless God there is a Fountain to wash in a Fountain opened for Sin and Uncleanness See Fountain in the First Volume VIII You that are clean praise the Almighty Ye were as filthy as others Such were some of you c. Saints may be said to be clean four manner of Ways 1. Clean meritoriously by the Blood of the Lord Jesus 2. Efficaciously by the Spirit uniting them to Christ and sanctifying their Hearts 3. Clean instrumentally by the Word Now are you clean through the Word which I have spoken unto you 4. Clean impulsively and attractively by Faith Purifying their Hearts by Faith Sin compared to Gray-Hairs Hos 7.9 Yea gray Hairs are here and there upon him and he knoweth it not HE knoweth it not that is Israel or Ephraim viz. the ten Tribes Hos 1.4 Amos 9.8 Ephraim may be considered as a Kingdom I am against the sinful Kingdom or as a Church They were a People in Covenant with God or in a National Church-State and once youthful and beautiful but now they are become old and gray-headed i. e. they had Symptoms of Decay and Ruine upon them Gray Hairs Some by gray Hairs understand heavy Judgments others some prevailing Evils or Sins which were Signs of Destruction c. There may be Truth in both Note Symptoms of Ruine oft-times appear upon a People before their Ruine comes Parallels GRay Hairs are a Sign that a Man's best Days his youthful Days are gone So some Sins and Judgments upon a People are a Sign that their best Days are past away that their Youth and Glory is departing II. Gray Hairs are a Sign of old Age So some Sins and Judgments upon a People shew forth that they are old in Wickedness III. Gray Hairs come oft-times by great Grief Scaliger tells us of a young Man Burroughs who through the extreme Trouble of his Spirit was turned gray in one Night So the Judgments and Miseries of a People because of their Sins make them gray-headed and thereby look old and withered c. IV. When gray Hairs come upon a Man they bring oftentimes with them feeble Knees and Stiffness of the Limbs So Sin makes feeble the Heat of Zeal and Vigour of Spirit is thereby abated V. Gray Hairs are Symptoms and Fore-runners of Death and Mortality So some Sins and Miseries upon a People are the clear Symptoms of spiritual Death or Night of Darkness VI. Some Men have gray Hairs here and there and they know not of them So a Soul Nation or Church may have sad Symptoms of Ruine upon them and they be ignorant of them He knows it not Quest What were those gray Hairs that
Thou hast cloathing be thou our Ruler and let this Ruine be under thy hand Ver. 7. In that day shall he swear saying I will not be a Healer for in my House is neither Bread nor Cloathing make me not a Ruler of the People The rareness or fewness of Governours capable to exercise that Dignity Isaiah 4.1 is denoted in this Dialogism or feigned Speech Isa 4.1 And in that day seven Women shall take hold of one Man saying Vid Gram. Sacra 263 264. We will eat our own Bread and wear our own Apparel only let us be called by thy Name to take away our Reproach This is a Prophecy of the want of Men because of the frequent Slaughters that were to come and the Desolation of Women See other Examples Mat. 23.39 with 21.15 16. 4. A Covert Prosopopoeia when the Verb of saying is omitted called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Imitation 't is either simple or connex the simple are such as are without Collocution Isa 21.3 Therefore are my Loins filled with pain Pangs have taken hold of me as the Pangs of a Woman that travelleth I was bowed down at the hearing of it I was dismayed at the seeing of it Ver. 4. My Heart wandereth Horror affrights me he hath made my amiable Night terrible so the Hebrew After that Divine Oracle which foretels the Destruction of Babylon by the Medes and Persians this Mimesis of the King of Babylon is subjoyned by which he expresses his Anxiety and Terror as if the thing was then a doing You may find the fulfilling of this described Dan. 5.6 9 10 30. Other Examples you may read Jer. 49.10 11 14. Psal 2.3 Psal 82.8 9. 89.3 Eccles 4.8 Prov. 23.35 Isa 14.16 22.13 33.18 56.12 58.3 Jer. 3.17 6.4 5 6. 8.14 11.19 20.10 30.17 31.3 Lam. 3.42 2 15. Micah 2.11 Acts 1.4 5. 15.5 17.3 1 Cor. 15.32 Col. 2.21 c. 5. There is a connex Mimesis in a Dialogism or the Discourse of two or more Dialogism Psal 118.19 c. as Psal 118.19 c. which is an eminent Example of this and is thus expounded by Junius Parall 1 37. Open to me says the godly Man the Gates of Righteousness being entred at them I will praise Jah the Lord to this Petition an Answer is annexed as if the Church who is the Mother were teaching her Children the Causes or Ways of Salvation Ver. 20. This is the Gate of the Lord into which the Righteous shall enter viz. Christ who is the Way the Truth and Life This Entrance being shewn or expounded the Godly congratulate saying Ver. 21. I will praise thee c. as if they had said When we behold this Entrance which the Lord has opened we cannot but praise and admire the greatness of his Favour and Goodness especially when we consider that all good things bestowed upon Mankind proceed from the Benignity of the Deity tho unthought of by them Pray therefore what is this Gate Ver. 22. The Stone which the Builders refused is become the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angularis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summus chief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angulus a Corner head Stone of the Corner that is not only the support of the Building but what gives Entrance into it which Ver. 23. is the Lord 's doing and exceeds the Capacity of humane Art or Understanding But when will this be Ver. 24. This is the Day which the Lord hath made not by constant Labour or Artifice Therefore it is just that we should place all our Joy and Comfort in him alone and in an assured Confidence of our Deliverance proclaim his Glory because he hath vouchsafed us so glorious a Redemption Ver. 25. Save now I beseech thee O Lord c. that is grant full Salvation to the Members of thy Church and prosper the ways of thine Anointed whom we celebrate with this joyful Acclamation Ver. 26. Blessed be he that cometh in the Name of the Lord not only in himself or in his own Person but transfusing Divine Benediction by the Voice of the Gospel into those who believe in his Word saying We have blessed you out of the House of the Lord that is from Heaven or the highest Places as the House of the Lord is frequently called in Scripture To this we may refer the whole Book of Canticles which is a continued Dialogism or Dialogue and the 63 Chapter of Isaiah wherein there is a Conference between Christ and his Church respecting the glorious Triumph of Christ over Death and Suffering manifested in his Resurrection See also Jer. 47.6 7. So much of the speaking of a real Person 6. Speech is also attributed to a mute or inanimate thing Speech attributed to a mute or inanimate thing as Judges 9.8 and the following Verses where Trees are represented as Persons speaking and reasoning amongst themselves in the Parable of Jotham as also 2 Kings 14.9 By the same Reason Speech or certain Words are attributed to Destruction and Death Job 28.22 to Fir-trees Isa 14.8 to the Dead Verse 10. See Ezek. 32.21 to the Righteousness of Faith Rom. 10.6 7 8. See also Rom. 9.20 1 Corinth 12.15 16 c. some refer hither Prov. 1.20 c. and 8.1 c. to Chap. 9.7 where Wisdom commending it self and inviting Men to partake of it is introduced But the soundest Divines do rightly understand Christ by this Wisdom which Chap. 1.20 9.1 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural by way of Excellency as if it were said He is the very Wisdom of the most wise God and the very Author of it Chap. 8.14 he attributes Counsel Strength and Prudence to himself Ver. 17. and to love them that love him Ver. 24 25. that he was brought forth before the Depths c. Ver. 22 27 30. That he was Existent before the Creation of the World Ver. 23. Anointed or set up from everlasting viz. to be a King and Governour Ver. 30. Sporting always before him viz. the Father All which and other things there written must of necessity be attributed to a true Person See Matth. 11.19 Luke 7.35 11.49 as also Matth. 23.34 1 Cor. 1.24 30. Collos 2.3 Therefore this Prosopopoeia is to be referred to the first Class not to this latter CHAP. V. Of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erotesis or Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ask or question TO the foregoing five we may add this Figure in Logism viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Interrogation or asking a Question which because it is peculiar to the Idioms of the Hebrew and Greek of the Old and New Testatment we will briefly and particularly treat of 1. With respect to its Force Energy or peculiar Emphasis 2. With reference to its use The first we will consider according to the order of Interrogative Words The Interogative Particle Who besides its ordinary
Thoughts And do not all these things commend unto us the Justice Wisdom Holiness Omnipotence Omniscience Perfection and absolute Soveraignty of the Law-Maker 'T is a Book that comprehends an Universal History of the World past present and to come Its Contents reach as far as the first Foundations of the Earth and Heavens give us an Account of God's Revelations to Man ever since his first make and the particulars of an Entercourse between God and the World for near upon two thousand and five hundred Years before they were any where extant upon Record What other Book since the World began so much as pretended to do this A Book which as it was sixteen hundred Years a writing for so long it was from the Time of Moses till John closed it with the Revelations so the Matters it treats of are of the most excellent Nature and highest Concernment To give the World a satisfactory Account not only of its Original but of its End too To bring Man acquainted with his true Soveraign Happiness and a most wonderful and astonishing method of Reconciliation with his Maker Its Promises are everlasting Glory and never-fading Crowns Its Precepts perfect †Gal. 3.10 Righteousness and altogether such as tend most to the Honour of God the Happiness of a Man's Self and the Quiet of the World Its Threatnings are of Miseries that are endless It s whole Tendency is to a Prospect beyond the Grave what Heathen ever so much as dream'd of the Resurrection Who but the Lord could be Author of such Laws that only can give eternal Life and inflict eternal Death These things can move the Conscience of none but such who acknowledg the Precepts thereof to be divine In a Word its General Subjects are Mysteries no where else to be heard of and without such a Manifestation unconceivable Now considering the Premises what less than Infinite VVisdom can be the supposed Author of such a Book 2. The Antiquity of the Holy Scriptures II. By its Antiquity The Books of Moses wherein in Promises Prophecies Types and Shadows the Sum and Substance of all the rest of the Bible is comprised were the first Writings in the World next to those by the Finger of God on Mount Sinai This is fully proved by Justin Martyr an ancient Writer that lived within one hundred and thirty Years after Christ in his Paroenetick to the Greeks who comparing the Times of all Human Writers Poets Philosophers Historians and Law-givers esteemed most ancient demonstrates them all to be but Punies to Moses Eusebius also who followed Justin Martyr at about two hundred Years distance in the 2d and 3d Books of his Evangelical Preparation prosecutes the same Argument at large and from abundance of Testimonies and Confessions out of the best and most authentick Heathen Authors themselves undeniably evinces That Moses was the most ancient of all the Writers that were known or named amongst them And Tertullian so confidently upbraids the Gentiles in this matter that we think it not amiss to recite his Words in the 19th Chapter of his Apology Our Religion saith he speaking to the Heathens far out-does all that you can boast of in that kind For the Books of one of our Prophets only viz. Moses wherein it seems God hath enclosed as in a Treasury all the Christian Religion preceding so many Ages together reach beyond the ancientest you have even all your Publick Monuments the Antiquity of your Originals the Establishment of your Estates the Foundations of your Cities all that are most advanced by you in all Ages of History and Memory of Times the Invention even of the Characters which are Interpreters of Sciences and the Guardians of all Things excellent I think I may say more they are elder than your very Gods your Temples Oracles and Sacrifices Have you not heard mention made of that great Prophet Moses He was contemporary with Inachus and preceded Danaus the ancientest of all that have a Name in your Histories 393 Years He lived some Hundreds of Years before the Ruine of Troy And Homer the eldest Writer amongst the Grecians lived as Pliny saith 250 Years after the Subversion of that City Every of the other Prophets succeeded Moses and yet the last of them was of the same Age as your prime Wise-Men Law-givers and Historians were So that 't is a Thing out of dispute that for Antiquity neither the Writings of Orpheus or Homer or Trismegistus or Pythagoras or Berosus nor any other can compare with the Pentateuch These Gray-Hairs shew them to be the Off-spring of the Ancient of Days for Truth is always the First-born And if we consider how low mean and imperfect all humane Inventions were in those Times and what foolish irrational and absurd Conceptions both the Egyptians and Grecians Nations most celebrated for Wisdom had of Things Divine and the Duty and Happiness of Man we cannot but conclude That so clear an Account of the World's Beginning Depravation Destruction by the Flood and Re-peopling such a most excellent Law and Doctrine in reference both to God and Man c. could not be of Humane Extract but must needs be in truth what it pretends it self to be a Divine Revelation Besides who can believe the first Religion should be the worst or the most timely Notions of God the falsest Were this so and the Bible not a Divine Book but composed by Impostors then it follows That the most primitive Account we have of Religion is counterfeit that the Devil set up his Chappel before God built his Church that in the earliest Notices we have of God of the World 's Original Man's Fall and the Way of his Recovery the World is deceived and abused and that God suffered the Devil in the first place and without any Thing publickly extant from him either before or since to contradict it in his Name and under pretence of his Authority to delude and mislead Mankind with a false Account of all those Things which they are most concerned to know and upon the right Knowledg of which their present and future Happiness depends All which as it is unworthy of God so it is no less repugnant to the Dictates of Reason But on the contrary 't is most rational to believe that God's Revelations were as early as Man's Necessities and that the Bible being the most ancient as well as the wisest Book in the World is also the truest and proceeded from the God of Truth III. This Royal Descent or Divinity of the Scriptures further appears 3. The Majesty and Strangeness of the Stile by that Majesty and Authoritativeness of the Spirit of God speaking in them and that extraordinary and inimitable Stile wherein they are written As 't is said of our blessed Lord Mat. 7.28 That he taught as one having Authority and not as the Scribes So the Scriptures teach with an awful Authority †See the Epist to the First Volume The Stile of the Sacred Scripture is
singular and has peculiar Properties not elsewhere to be found its Simplicity is joined with Majesty commanding the Veneration of all serious Men. * Lib. 3. Confess cap. 5. Augustine says That the Holy Scriptures seemed rude and unpolish'd to him in comparison of Cicero's adorned Stile because he did not then understand its interiora or inward Beauty But when he was converted to Christianity declared ‖ Lib. 4 de Doctrin Christ cap. 6. That when he understood them no Writing appeared more wise and eloquent †Budoeus lib. 5. de Asse partibus ejus p. 754. Greg. Nazianzen a Man of prodigious Wit Learning and Eloquence when he came to study the sacred Scriptures vilifies all Ornaments of Literature amongst the Greek Philosophers as infinitely below those Divine Oracles Illyricus says That altho we find not in the Holy Scripture that idle or delicate Itch of Words that external Sweetness or Allurement that Numerosity of Sounds or those pleasing Triffes which vain-glorious Orators of Greece and Rome beautified their so much fam'd Harangues with yet we find there a grave and masculine Eloquence exceeding all others And shall we indeed think that the great God would use Inductions as Plato Syllogisms as Aristotle Elenchs as the Carmeades Epiphonema's as Cicero Subtilties as Seneca or Words far fetch'd joined together with an artificial Syntax with respect to Weight Number and Sound If a Royal Edict were published in that kind of Speech consisting of School-Follies every wise Man would laugh at it The more plain therefore the Word and Law of the great God is 't is we say the more becoming the Author thereof and an Evidence of his Divine Stamp and Authority Yet in that Humility of Stile in Scripture there is far more Height and Loftiness and more Profoundness in its Simplicity more Beauty in its Nakedness and more Vigor and Acuteness in its seeming Rudeness than in those other Things Men so much praise and admire c. Easiness and Plainness doth best become the Truth A Pearl needs no painting it becomes not the Majesty of a Prince to play the Orator In the holy Scripture is a peculiar and admirable Eloquence What are all the elaborate Blandishments of Human Writers to that grave lively and venerable Majesty of the Prophet Isaiah's Stile as the Exordium of his Prophecy shews also in chap. 25 26 c. That which Criticks admire in Homer Pindar c. singly are universally found here tho not that Elegancy that tickles the Ear and Fancy and relishes with the Flesh but the noble and immortal Part viz. an illuminated Soul Commandments are here given forth and Subjection peremptorily required with great Severity and with no stronger Arguments than the Will of the Law-maker Promises above likelihood are made to allure of performance no Reason is alledged but I the Lord have spoken * Isa 51.22 52.4 And to encourage against Difficulties c. divine Assistance is promised both as necessary and sufficient in the manner of its ‖ Gen. 17 1. Eâ—od 12. Josh 1.9 Threats Also the Divinity of the Stile may be observed that without respect of Persons all degrees of Men are concerned High and Low Rich and Poor Noble and Ignoble Kings and Peasants commanding what is distasteful to their Natures and forbidding what they approve promising not terrene Honour but Life everlasting threatning not with Rack and Gibbet but eternal Pain and Torment in Hell-Fire Of all Writings in the World the Sacred Scriptures assume most unto themselves they tell us Ioh. 12.48 2 Tim. 3.16 Rev. 2.29 1 Pet. 1.23 Eâ—od 20.1 2. that they are the Words of Eternal Life that they are by the Inspiration of the Holy-Ghost the Testimony of Jesus Christ the Faithful Witness that they shall judg the World that they are able to make wise unto Salvation that they are the Immortal Seed of which the Sons and Daughters of God must be begotten Their Tenor is Thus saith the Lord and no Conclusion but The Lord hath spoken Hear the Word of the Lord He that hath Ears to hear let him hear c. The Nature Quality or Composure of the Stile or Phrase we say is emphatically and signally different from that of all Humane Writings whatsoever Here are no Apologies begging Pardon of the Reader or insinuating into his good Opinion by Devices of Rhetorick but a stately Plainness 1 Cor. 2.13 and mysterious Simplicity We also speak saith the Apostle not in the Words which Mans Wisdom teacheth but which the Holy-Ghost comparing or rather suiting or fitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituals with spirituals for so only the Original runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Matter or Things which for their Nature and Substance are spiritual Augustin with Words or Phrases which are spiritual also and so suitable to them Hence well saith one of the Ancients The Scripture so speaketh that with the Height of it it laughs proud and lofty-spirited Men to scorn with the Depth of it it terrifies those who with Attention look into it with the Truth of it it feeds Men of the greatest Knowledg and Vnderstanding and with the Sweetness of it it nourisheth Babes and Sucklings 4. It s design to promote Holiness Lev. 11.44 1 Pet. 1.15 IV. That excellent Spirit of Holiness which every where breaths in and from the Scriptures is another fair Lineament of the Hand of God in the framing them To this Holiness they most powerfully persuade Men by express Commands Ye shall be holy for I am holy As he who hath called you is holy so be ye holy in all manner of Conversation And by Threatnings Without Holiness no Man shall see God Heb. 12.14 And by a Multitude of Examples of holy Men as Abraham David and all the Prophets and Apostles and especially of that immaculate Lamb of God the blessed JESUS As on the other side it sets before us the dreadful Vengeance that attends all Prophaneness Unrighteousness Uncleanness Pride and worldly Lusts requires not only an Abstinence from the gross outward Acts of Sin but searches the Heart and condemns the very Thoughts and Inclinations He that hateth his Brother is a Murtherer He that lusteth after a Woman hath committed Adultery The Doctrine taught every-where in this Book is directly opposite to the whole Corporation of debauched and wicked Men destructive to all Impiety and corrupt Doctrines and Practices whatsoever and perfectly ruinous and destructive to the Interests of the Devil in the World A Doctrine that has visibly the highest Tendency to those two great Ends of all Religion the Honour of God and Man's present and future Happiness What pitiful crooked and imperfect Lines have the wisest and best of meer Men as Socrates Plato Aristotle Tully Seneca Plutarch or any others drawn in their fairest Documents both Moral and Divine compared with this compleat and transcendent Rule of holy Living What undefiled Religion what pure and spiritual Worship is here
How suitable to the holy Nature of God! What superlative Piety and Vertue without any spot of Vice What punctual and perpetual Truth and Honesty is here required yet without the least Taint of base Means or unworthy sordid Ends No Vain-Glory no Esteem of Men no corrupt Advantages But on the contrary what Charity is here required What repeated Commands not to offend weak Ones What mutual Forgivenesses What Provocations to Love With what Patience and Meekness Justice and Modesty are we taught to behave our selves In a word 'T is such a Doctrine as makes a Man perfect throughly furnished to every good Work which brings Men to the best Way of Living the noblest Way of Suffering and the comfortablest Way of Dying Now must not such pure Streams needs flow from the Fountain of all Perfection Does such a serious and effectual Advancement of Holiness in the World look like an Intrigue of polluted Man or any unclean Spirit How can we better judg of a Law that declares it proceeds from God and is of Divine Obligation than by its Nature Tendency and Influence on humane Life Whether it be suitable to those Pretensions and such an adorable and unspotted Original And when we find so holy and excellent a Design as appears throughout this whole Book for the Honour of God and compleating the Happiness of Men by Methods so agreeable and yet above the reach of Humane Invention what can we judg unless we will be obstinately perverse but that such a Book 's Testimony of it self is true and that it is indeed of God and not of Men V. The sweet and admirable Agreement Consent Dependence and Harmony 5. The Harmony of the Scriptures that we find in all and every part of Scripture tho there are so many Books thereof written by so many different Persons of various Conditions many Ages remov'd in several Places and in different Languages yet all agreeing with each other and every part with the whole which could not be foreseen or contriv'd by any humane Wisdom or Cunning in the writing of any one Part For all the Histories Prophecies Promises Types and Doctrines in an orderly Connection tend to promote the same Thing and every Age proves a fresh Interpreter and reveals to us more and more of this admirable Concord which could not be the Effect of humane Artifice nor of any other Cause but an infinite Comprehension and Fore-sight and that the several Writers of this Book were in all Times guided in what they wrote by the Supreme Wisdom of that one God who is always constant to himself and the same yesterday to day and for ever VI. This further appears from the Credit and Sincerity of those that were the Pen-men 6. The Credit of the Pen-men If the Scriptures were not what they pretend to be viz. the Word of God and dictated to the Writers thereof by his holy Spirit it would be the greatest Affront to the Divine Majesty and the grossest Cheat towards Mankind that ever was put upon the World But if we consider the Pen-men thereof we shall find them all of undoubted Credit generally esteemed holy and good Men in the Ages they liv'd in so no way to be suspected of Imposture Some of them were Kings and of the deepest Learning not likely to be guilty of such a mean-spirited Baseness as Lying and Forgery Many of the Prophets and most of the Apostles were Men illiterate of Parts and Education so mean that of themselves they seem no way capable to write so profoundly or lay so deep a Contrivance for deluding the World And as 't is incredible that so many Men of such distant Times Qualities and Abilities should all agree in the same Imposture and so harmonize in promoting it so neither could any Interest or Ambition prompt them thereunto For as the main Tendency of this Book is to mortify Mens Ambitions and Lusts so most of them exposed themselves by publishing these Writings to great Hazards and Persecutions Nor have several of them been shie to record the great Failings and Imperfections of themselves or their Brethren Thus Moses (a) Exod. 3 4 chapters relates his own Infidelity and Averseness to submit to the extraordinary Call of God In another place (b) Numb 11.21 he records the Shame of his Distrustfulness or at least the Carnality of his Conceit or Apprehension of the Power of God Again (c) Numb 20.12 he inserts God's heavy Sentence and the Ground thereof against him The same Moses did not set up any of his own Posterity to succeed him in the Guidance of Israel but left Joshua to succeed him c. and placed the Kingly Superiority over that People in another Tribe from his own viz. the Tribe of Judah Indeed throughout the whole Book there is a visible Antipathy to all self-seeking Flattery or Compliance God alone is exalted and all Mens Persons Actions and Reputations are laid in the Dust in respect of his Honour and the Truths therein delivered Besides these very Writers appear themselves to be under a subjection to the Doctrine they taught and no way Masters of it as their own All which plainly shews that they were inspired from above and wrote not their own Words or for their own Honour but as inspired and for the Honour of God 8. Scripture-prophecies and their Accomplishments prove 't is divine VII Another Demonstration or Proof that the Scriptures are from God is the exact and punctual fulfilling of the Prophecies therein contained To foretell Events is the Prerogative of God (d) Isa 41.22 Let them bring forth saith God the Lord expostulating with his People about the Vanity of Idols and shew us What shall happen Shew us the Things that are to come hereafter that we may know that ye are Gods Now the Body of the Scriptures is enlivened with the Spirit of Prophecy almost throughout That of Jacob recorded by Moses (e) Gen. 49.10 That the Scepter should not depart from Judah nor a Law-giver from between his Feet untill Shiloh come and to him shall the gathering of the People be was not compleatly fulfilled till well near two thousand Years after tho made good during a great part of that Time viz. from the Entrance of the Tribe of Judah upon the Government in King David until the going of it out again in the Person of Hircanus whom Herod slew as Josephus testifies But when the Time appointed was expired the Prophecy it self was compleatly fulfilled For when Herod a Stranger and of another Nation had cut off the House and Line of Judah from the Government of Jewry then and at that Time Shiloh the long-expected Messiah our Lord Christ punctually came into the World for that by Shiloh is meant the Messiah the Jewish Rabbies do not deny Now at the Time of Jacob's uttering these Words there was little probability that any of his Posterity should have a Scepter or any Kingly Power being poor
so eminent so visible and lasted so long for they continued in the Church two or three hundred Years and the Account of them has descended down to us by such a constant uninterrupted written and unwritten Tradition that scarce any Man has assumed Impudence enough to gainsay them Irenaeus who lived about the Year of our Lord 200 affirmeth that in his Time the working of Miracles the raising of the Dead the casting out of Devils healing the Sick by meer laying on of Hands and Prophesying were still in force and that some that were so raised from the Dead remained alive amongst them long after And Cyprian and Tertullian mention the ordinary casting out of Devils and challenge the Heathen to come and see it Remarkable are those Words of the latter (h) Tertullian Apol. Ca. 23. Let any one be brought before your Tribunals who is apparently possessed with a Devil that Spirit being commanded by any Christian shall confess of truth himself to be a Devil as at other Times he boasts himself a God And in his Book to Scapula the Procurator of Africk Cap. 4. he repeats several miraculous Cures done by Christians Quanti honesti viri c. How many Persons of good Quality and Esteem says he for we speak not of the Vulgar Sort have been remedied either from Devils or Diseases Severus himself the Father of Antoninus was recovered by Christians c. So that here we have the best Doctrine under the highest Attestation God himself setting thereunto his supernatural Seals to convince us of the Truth thereof And this was the great Argument whereby Christ all along convinced the World for upon his beginning of Miracles at Cana in Galilee he manifested his Glory and his Disciples believed in him (i) Joh. 1.48 The Jews therefore enquired for Signs as that which must confirm any new Revelation to be of God (k) Joh. 2.18 And tho Christ blames them for their unreasonable unsatisfied Expectations herein and would not humor them in each Particular yet he continued to give them Miracles as great as they desired They that saw the Miracles of the Loaves said This is of a truth the Prophet that should come into the World (l) Joh. 6 14. Many believed when they saw the Miracles which he did (m) Joh. 10 4â— Acts 4.16 Heb. 2.4 If I had not done the Works that no Man else could do ye had not had Sin in not believing (n) Joh. 15.24 And the Way of bringing Men to believe in these Days is expressed Heb. 2.3 4. How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by those that heard him There is the Evidence of Sense to the first Reâ—eivers and their Tradition to the next God also bearing them witness both with Signs and Wonders and divers Miracles Let us conclude this Argument with that smart Interrogation of that blind Man (o) Joh. 19.16 Can a Man that is a Sinner do such Miracles Natural Reason shewing us that God being the true and merciful Governor of the World the Course of Nature cannot be altered but by his special Appointment and that he will never set the Seal of his Omnipotency to a Lie nor suffer the last and greatest Inducement to Belief to be used to draw Men to embrace Falshood and Forgeries 9. The wonderful Preservation of the Scriptures IX To these astonishing Miracles we may fitly add the Preservation of these holy Writings for so many Ages being it self little less than miraculous and such as is a great Argument that they belong to God as the Author and Parent of them It being reasonable to derive that from God as a Book of his own Dictates about which he has exercised a peculiar Care Were not the Bible what it pretends to be there had been nothing more suitable to the Nature of God and more becoming Divine Providence than long since to have blotted it out of the World For why should he suffer a Book to continue from the beginning of Times falsly pretending his Name and Authority How do learned Men accuse Time of Injuries for swallowing up the Works of many excellent Authors and bewail the Loss of divers of Livy's Decades and other choice Books which are now no where to be found Nay tho the Romans were so careful for the preservation of the Books of the Sybils that they lock'd them up in Places of greatest Safety and appointed special Officers to look after them yet many Ages since they are gone and perished and only some few Fragments do now remain Whereas on the contrary the Bible notwithstanding part of it was the first Book in the World as we proved in the second Argument and tho the Craft of Satan and the Rage of Mankind have from time to time combin'd utterly to suppress it yet it has born up its Head and remains not only extant but whole and entire without the least Mutilation or Corruption Antiochus Epiphanes when he set up the Abomination of Desolation in the Jewish Temple in the Days of the Machabees with utmost diligence made search after their Law and wheresoever he found it immediatly burnt or destroy'd it and threatned Death with exquisite Tortures to any that should conceal or retain it In like manner since Christ the Tyrant Dioclesian about the Year 300 with a full purpose to root out Christianity for ever out of the World publishes an Edict That the Scriptures should every where be burnt and destroyed and whosoever should presume to keep them should be most severely tormented Yet God permitted them not to quench the Light of these Divine Laws But the Old Testament above two hundred Years before the Incarnation of Christ was translated into Greek the most flourishing and spreading Language at that time in the World and about thirty Years before Christ it was paraphras'd into Caldee and at this Day both Old and New Testaments are extant not only in their Original Languages but in most other Tongues and Languages that are spoken upon the Face of the Earth which no other Book can pretend to So that all Endeavours that have from the very first been bent against it have been vanquished and remarkable Judgments and Vengeance shew'd on all such as have been the most violent Opposers of it And further whereas even those to whom it was outwardly committed as the Jews first and the Antichristian Church of Apostatiz'd Rome afterwards not only fell into Opinions and Practices absolutely inconsiltent with it but also built all their present and future Interests on those Opinions and Practices yet none of them could ever obliterate one Line in it not even of those Places which make most against their obstinate Errors and Defections But for their own Plea they both are forced to pretend additional Traditions for the Mishua Talmud and Cabala of the Jews and the Oral Traditions of the Papists all
and by when he is come from the Field Go and sit down and will not rather say Gird thy self and serve me c. From hence we may see Girding is preparatory to Serving or Waiting It also denotes Preparation for our Labour or Work VIII Truth and Sincerity prepares and fits the Mind for Christ's Work and Service Let your Loins be girt about Luk. 12.35 and your Lights burning and ye your selves like unto Men that wait for their Lord. He is always well girt with Truth and Uprightness that is ready to wait upon or do Work for the Lord Jesus Careless slothful and unsound Persons are ungirt and so unbless'd A Saint in doing of his Work whether it be Heart-Work or Hand-Work ought to be well-girt viz. perform all in Truth and Uprightness Ministers must preach nothing but Truth and as they must preach nothing but Truth so they must preach in Truth or in Sincerity of Heart Some preach Christ saith the Apostle but not sincerely Phil. 1.16 Their Minds were not girt with Truth All our Prayers ought to be put up in Truth God is near to all that call upon him in Truth Psal 145.18 All Works of Charity ought to flow from a pure Heart viz. to be done in Uprightness and Simplicity according to the Direction given by the Lord in his Word both for matter and manner IX A Girdle is a great Ornament used to be put on uppermost to cover the Joints of the Armor which if seen would cause some uncomeliness for tho the Armor was closely knit and clasped together yet some gaping was subject to be betwixt piece and piece and therefore they used to put over these parts a broad Belt or Girdle which did serve not only to fasten the other Armor together but it made the Souldier appear more comely in his Harness and Accoutrements IX Sincerity is a glorious Ornament A Christian hereby appears very comely in the sight of God and it greatly tends to hide and cover all the Infirmities of his Life for the Saints Graces are not so close nor their Lives so exact but in the best are found Defects and Weaknesses which are as so many Gaps or Clifts in his Armor but Sincerity covers all so that he is not put to shame by them 1. Sincerity covers all outward Blemishes or want of outward Beauty that great Idol of the World Sincere Persons if they be not so fair and comely as some others yet being holy and upright sincere and vertuous Ones how amiable are they rendred hereby in the sight of all good Men It covers all things that seems to render a Saint dishonourable or uncomely 2. Mean Parentage or a low Descent is much despised in the World but how base soever the Stock and ignoble the Birth be when true Grace and Sincerity comes it makes the House and Person illustrious and very glorious Since thou wert precious in mine eyes thou hast been honourable Isa 43.4 Sincerity sets a Mark of Honour upon a Person or a People If you see this flourishing tho in a mean Cottage it tells you a great Prince nay an Heir of Heaven dwells there Sincerity brings the Creature into Alliance with the most high and glorious King of Heaven and Earth Who dares say a Child of God the Spouse of Christ and Heir of Heaven is of an ignoble Birth and Pedigree 3. It covers Poverty which exposeth to great Contempt There 's none so rich as a godly sincere Person he is daily let into God's Treasury Christ's Storehouse is always open unto him All is yours 1 Cor. 3.22 4. To want Parts and to be a Person of no Name and of small Endowments exposeth to disdain none are more contemptible in the eye of the wise and vain-glorious World than such But alas an honest Heart one that is sincere excells beyond all comparison the proudest most renowned and applauded for human Wisdom Parts and Elegancy in the World 5. It covers all sinful Uncomeliness and all the Godly Man's Failings whether they be Sins of Omission or Commission for Sincerity is that excellent quality to which pardoning Mercy is annexed 'T is Christ in a proper sence that covers all Sin but he will cover the Sins and Failings of none but such as are sincere Psal 32.2 Blessed is the Man whose Sins are covered c. The upright Man's Righteousness is accepted through Christ tho he be never so infirm or attended with Miscarriages Tho God doth not like his Sin for his Sincerity yet God will not un-saint him because of his Sin Ainsworth X. The Priest under the Law wore a Girdle which was made of fine Linnen and of Blew Purple and Scarlet the Hebrew Doctors say it was about three fingers broad it was curiously woven as Josephus observes Josephus Antiquit. Book 8. cap. 2. with Pictures of Flowers This Girdle saith Ainsworth signified the girding up the Loins of our Minds with Strength Justice and Vertue Eph. 6.15 Also we read of Christ's being girt with a Golden Girdle Rev. 1.13 X. Truth and Sincerity is not only an Ornament but a most glorious Ornament being that which was figured out by the Priest's Girdle rarely made with curious Flowers This is as a choice Golden Girdle curiously wrought by the Spirit of God 1 Pet. 2.5 which all the Priesthood of Christ have on It is made of a Complication of every Grace Sincerity is not alone many choice Divine Flowers are interwoven together in making of the Girdle of Truth Metaphor Disparity BEsides other great Disparities betweeen other Girdles and the Girdle of Truth this is one viz. Other Girdles may be lost or be corrupted they may rot and pass away like that which Jeremiah had Jer. 13.1 2 c. which was marred and profitable for nothing BUt the Girdle of Truth can never be lost Sincerity in the Heart of a Believer is so fast tied to him or twisted about him that he can never lose it I never yet read of a Man that was perfect and upright in Heart and Life in the sight of God that ever lost his Sincerity so as to die an Hypocrite tho he may in some things be guilty of Hypocrisy yet he cannot absolutely become an Hypocrite This Girdle cannot rot or be corrupted II. Other Girdles are only made for the Body II. But Truth and Sincerity is a Girdle for the Soul by which the Mind is stayed and strengthned Inferences THis should teach every Professor to labour after if they have not yet got the Girdle of Truth 1. Because the Design of Satan is to corrupt Men in their Judgments and make them zealous for false Ways Paul's Jealousy of the Corinthians was 2 Cor. 11.1 2 3. lest the Old Serpent should beguile them through his Subtilty and corrupt their Minds from the Simplicity of the Truth 2. Because of the damning Nature of Heresy and Hypocrisy which our Saviour 2 Joh. 9 10 2 Thess 2.10 2
corruptible things as Silver and Gold which perish FAith is a divine and precious Grace or a supernatural thing 't is from above wrought in the Soul by the Operation of the Spirit of God and therefore incorruptible an heavenly Principle or Seed that shall never fail till we receive the end of our Faith the Salvation of our Souls II. Tried Gold may make a Man renowned and great on Earth and adorn the Body or Habitation where he dwells but it avails not the Soul any thing it will not enrich or make honourable or beautify that c. II. Faith true Faith Faith tried in the Fire makes Believing Men and Women renowned in Grace and Godliness and adorns the Soul Church and People where it is None shine forth in that Beauty and Splendor as those do who have much Faith III. Tried Gold may be utterly lost a Man may have much of it to day and none to morrow Thieves may rob him of it c. III. True Faith cannot be utterly lost A Man may lose somewhat of the Strength of it he may decay in this Grace as well as in others but he can never lose the Habit the Seed or Truth of Faith it self I have prayed for thee Luk. 22.31 32. that thy Faith fail not Inferences FIrst Information How greatly are some mistaken about this precious and most noble Grace For we may infer from hence 1. That true Faith is not a simple or bare believing there is a God the Devils have this kind of Faith they also believe and tremble 2. That it is not a meer or bare believing the Truth of the holy Scriptures The Jews believed the Scriptures and thought by them to have eternal Life and yet were Enemies to Jesus Christ 3. That it is not a bare believing Christ died for Sinners most ungodly People in England believe that 4. That cannot be a true Faith which Swearers Drunkards Whoremongers and all other ungodly and prophane Persons have 5. That a Man may leave all gross Sins and assent to many Truths of the Gospel and yet have no true Faith 6. Nay that a Man may be baptized take upon him the Profession of the Gospel and suffer many things and yet not have one dram of saving Faith as appears by the foolish Virgins Judas and Simon the Sorcerer and many others 7. Nay a Man may seem to hear the Word with Joy and yet have no true Faith A temporary Faith is not the Faith of God's Elect or that Faith that is more precious than Gold c. Quest How may a Man know true Faith from that which is common and meer counterfeit Answ 1. There is in that Person who savingly believes in Christ a true Knowledg of God and of Jesus Christ the true Saviour it takes hold on the right Object Dost thou believe on the Son of God Joh. 9.24 9.35 Rom. 10.14 Who is he Lord c. How shall they believe on him of whom they have not heard 2. There must be a true Knowledg of and a free and full Assent and Consent to the Truth of that which is contained in the Holy Scriptures concerning God Christ and Salvation and all other essential Principles of true Religion It is not enough to believe as the Church believes as some ignorantly teach and affirm 3. He that hath obtained true Faith hath had his Understanding enlightned to see what his State and Condition was by Nature Acts 2.37 2 Cor. 7. he hath been under Humiliation for Sin 4. He seeth also that all his own Righteousness will avail him nothing in point of Justification and Acceptation with God Without Christ his Prayers Tears Reading Hearing and Alms-deeds will not save him To trust to any of these he sees is the way to make Faith void Rom. 3.8 Rom. 10.2 3. The Jews built upon this Foundation and thereby missed of Salvation 5. There is in that Soul where true Faith is wrought or where the Seed of it is sowed a desire after Christ not simply after his Merits but also after Union and intimate Acquaintance with him Yea doubtless I account all things but Loss Phil. 3.8 for the Excellency of the Knowledg of Jesus Christ my Lord for whom I have suffered the Loss of all things and do account them but Dung that I may win Christ c. A true enlightned Soul looks first to Christ's Person as being affected with his Beauty and Sweetness of his Love and then to the Goods and Riches he possesseth As a Woman newly married looks first to her Husband and then to the Inheritance or else is little better than an Harlot 6. But did I say a Desire after Christ Be not mistaken to think that every Desire after him is a Sign of true Faith 1. It is a fervent Desire such desire him more than all the World That Soul pants after him and Union with him Psal 75.25 more than after Heaven and Glory It greatly endears Christ to the Soul He is the chiefest of Ten Thousand 2. 'T is such a Desire as in a hungry Man nothing will satisfy him but Bread so nothing will satisfy a true Believer but Christ the Bread of Life 7. If a Man hath true Faith he knoweth the Time when he was without it he knoweth he was once blind and without God and Christ I will not say he knows the very Instant when God wrought it in his Soul but he can say with the Man whose Eyes Christ opened Whereas I was blind I now see Jon. 9.25 8. And not only so but he knows the Way and Means by which he obtained it viz. either by Hearing or Reading or Meditating on the Word of God either in the free Tender of Christ to Sinners in general or to dejected burthened and heavy-laden Sinners in particular 9. Faith is usually obtained of God in a constant and laborious seeking and crying to him for it What Pains hath it cost you Sirs Precious Faith is not easily obtained to What Conflicts have you found within Satan ever makes strong Resistance there is nothing he strives to obstruct or hinder more 10. What Love to God hath thy Faith wrought in thee True Faith works by Love Mary believed and loved much 11. Hath thy Faith purified thy Heart Hast thou seen its horrid Filth and Pollution and dost thou long after Purity not only to have thy Sins pardoned but also purged away and the Power and Dominion thereof destroyed 12. What Alteration in the Course of thy Life hath Faith wrought Faith made Jordan go back There is a Turning the whole Man to God a glorious Change in every Faculty in Heart and also in Life Half my Goods saith Zacheus Luk. 19.8 Act. 19.19 I give to the Poor And in the Acts 't is said Those that used unlawful Arts burned their Books If any Man be in Christ he is a new Creature 13. Faith leads the Soul to receive Christ in all his Offices not only as
live in newness of Life amongst the Saints in the Kingdom of God II. When one is buried he ought to be covered all over with Earth else 't is no Burial II. When one is baptized he ought to be covered all over with Water or else 't is no Baptism Which fully appears 1. From the Nature of Burial 2. From the proper and Metaphorical Significations of the Word as is largely opened 3. From Scripture-Practice which always was by Dipping as all the Learned that are impartial acknowledg 4. From the constant Practice of Antiquity who retained the right Form until Clinical Baptism viz. such who deferred their Baptism till their sick Bed came to be used about Cyprian's time in the third Century These Clinici so called because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized in their Bed were such as delayed their Baptism until their Death-Beds because they believed it would take away all Sin and that there was no Pardon if they sinned after receiving it yet not daring to go out of the World without this great Badge of Christianity deferr'd it till they thought they were in danger of Death And since they could not without peril of Life be dipp'd Sprinkling was invented to serve the turn For a like Reason as was said before they changed the Mode of Administration with respect to Infants when their Baptism was introduced out of regard to their tender Constitutions especially in cold Countries Seasons This was the Original of Sprinkling and sprung purely from the abuse of Baptism and the Want of the right Subject as by Divine Aid shall be demonstrated in a particular Sheet impartially and from undoubted Authority One may with as much reason be said to be buried when Clay or Earth is thrown upon his Head only as to be baptized when Water is poured upon his Head or Face And if the one be no Burying 't is as certain the other is no Baptism And he that affirms that Sprinkling may represent or symbolically express the Death Burial and Resurrection of Christ does at the same time speak without colour of Truth Word of Sence and against all the Reason in the World As breaking of the Sacramental Bread visibly betokens that Christ's Body was broke and as the pouring forth of the Sacramental Wine represents the gushing forth of his Blood so the Sacramental Dipping in Water viz. Baptism represents his Death and Burial and the coming from under the Water his Resurrection 1 Cor. 15.2 3 4 c. III. Burial precedes the Resurrection or raising of the dead Body to a State of Immortality III. The Immersion of the Party baptized precedes his Emersion or coming out of the Water which symbolizes or answers to two things 1. The Resurâ—ection of Christ 2. Our rising again to Newness of Life Buried with him in Baptism wherein ye are also risen with him c. as in the Text. Inferences FRom the whole we may rationally conclude That the Administration of this great Ordinance by Sprinkling which comports not with the Literal nor Metaphorical Signification of the Word nor those great Mysteries represented by it viz. the Death Burial and Resurrection of Christ is disorderly and should be rectified 2. It is a Motive to excite us to admire and reverence the great Grace and Goodness of Christ who hath given us such a visible Symbol of his Death Burial and Resurrection not only to confirm our Faith but also to prevent our being deceived by any seducing Spirits 3. It is not to be wondred at that such as deny the Man Christ Jesus but preach up the Light within to be a Saviour should reject these two great Ordinances stated in the Scripture viz. Baptism and the Lord's Supper because such as deny the Substance are necessitated to deny the Sign Persons of this Judgment may be easily confuted For when ever the Term Baptism is mentioned and God or Christ represented as the Agent it must be understood of the Baptism of the Spirit in the Sence before spoken of When ever Baptism is mentioned as the Act of any Apostle or Minister of the Gospel it denotes Water-Baptism because these have neither Power nor Commission to baptize with the Spirit and with Fire And when ever the Baptism of Blood and Suffering is mentioned it must be understood of Persecutors or ungodly Men who murther destroy or afflict the Godly for neither God without Blasphemy nor good Men without a wrong application of the Term may be said to baptize that way So that when we meet with the Act of Baptism as the Act of a good Man we must of necessity understand it of Water-Baptism in the same Method and Mode of Administration as was practised by the Apostles and Primitive Christians and that being a positive Institution with respect to the Subject and Manner of Administration is not to be deviated from upon any pretence whatsoever unless we will suppose the Laws of the Almighty to be in the Power of Man so as that he may dispense at pleasure with them which is not to be done without sufficient Authority from God himself which is no where to be found 4. If the Laws of the great unerring Sovereign of all things are to be observed without variation unless it be by his express Direction then we are to conform exactly to his Order in this part of the Evangelical Law and to practise it no otherwise than he has prescribed because it was once so delivered to the Saints 5. We would caution all that would approach to this sacred Evangelical Ordinance unless they be dead to Sin that is such as truly and really hate Wickedness and the empty Vanities of the World and unless they have a prospect of and long to have an Interest in that never-fading Inheritance promised by our dear Lord Jesus to his Children not to prophane this blessed Institution Because if they want the due Qualifications of serious and converted Souls viz. Faith Repentance and good Lives they are hereby entitled not real Members of Christ but Hypocrites and incur as great a Hazard as such do who eat and drink unworthily of the Lord's Supper The Lord's Supper 1 Cor. 11.23 For I have received of the Lord that which also I delivered unto you That the Lord Jesus the same Night in which he was betrayed took Bread Verse 24. And when he had given thanks he brake it and said Take eat this is my Body which is broken for you This do in remembrance of me THe Papists affirm That after the Words which they call the Words of Consecration spoken by the Mass-Priest the Bread is changed into the real Body of Jesus Christ and many of the blessed Martyrs in Queen Mary's Days were burned to Ashes for denying this Transubstantiation Which absurd and monstrous Conceit of theirs hath been learnedly confuted by many ancient and modern Writers so that it may be thought needless to add any thing here upon that account yet that we may make our way
the more plain to these metaphorical and figurative Expressions used by our Saviour when he instituted the holy Sacr ment of the Supper saying This is my Body something briefly we shall offer in confutation of their pernicious Doctrine which may soon be done for they confute themselves in saying that the Sacrament is a Feast for our Souls and not for our Bodies Now what is my Soul the better when I eat the very Body of Christ Christ is eat and received spiritually Whoso eateth my Flesh and drinketh my Blood hath everlasting Life Joh 6.54 and I will saith Christ raise him up at the last Day Therefore the eating of Christ's Flesh cannot intend the receiving of the Sacrament of the Lord's Supper for if it did it would be a very easy way for the vilest Sinner to go to Heaven But to come directly to the Business in hand Either Christ spake figuratively when he said This is my Body or he did not And that the Words cannot be taken in a proper sence is evident for it is impossible for Words to express any thing more plainly than that by this is meant the Bread It is said that Christ took Bread and brake it and gave it and said Take eat this is my Body where this necessarily relates to that which Christ took brake and gave Also the Apostle saith positively thrice in a Breath that it is Bread 1 Cor. 11.26 As often as ye eat this Bread c. And whosoever shall eat this Bread 1 Cor. 1â— 16 The Bread which we break is it not the Communion of the Body of Christ Also the Participation of the Sacrament is called breaking of Bread Acts 2.46 20.7 which Popish Authors themselves understand of the Sacrament Now can any be so ignorant and foolish to believe it is Christ's proper and real Body which the Holy-Ghost calleth so often Bread after it is blessed c. Object By this say some of the Papists is neither intended the Bread nor Christ's Body Bellarmin l e Euch. l. 3. c. 12. but in general this Substance which is contained under this Species Answ What do they mean are there any more Substances under those Species besides the Bread first and afterwards the Body of Christ Do not they affirm as soon as ever it ceaseth to be Bread it becometh the real Body of Christ Then surely if it be a Substance according to what they say it must either be Bread or the Body of Christ or no Substance at all Object Christ's Body is there after the manner of a Spirit taking up no room so that Head Hands Feet are altogether in the least Crumb of the Host Answ In arguing thus as a learned Man observes they plead for the Propriety of Words and destroy the Propriety of things How can they say it is properly a Body which wants the essential Properties of a Body which is to have quantity and take up room take away this and the Body may properly be a Spirit for it is that only which differenceth it from a Spirit But further to shew how idle and absurd it is to take our Saviour's Words in a proper Sence we shall shew that it is utterly against Sense and Reason as well as contrary to Scripture as you have heard First It is against Sense What greater Evidence can there be of things than what Sense affordeth But if this which the Papists affirm about the consecrated Bread being the real Body of Christ be true the Senses of all the World are deceived For since the great Argument for Christianity as all agree was the Words that Christ spoke and the Works which Christ did now how could we be sure he did so speak or so work if we may not credit the Reports of our Eyes and Ears This was St. Luke's great Evidence of the Truth of what he wrote That it was delivered to him by Eye-Witnesses Luke 1.1 2. and St. John's What we have seen with our Eyes and our Hands have handled of the Word of Life 1 Joh. 1.1 And St. Paul's for the Resurrection That he was seen of Cephas then of the Twelve then of above five hundred Brethren at once 1 Cor. 15.5 6. Even Thomas his Infidelity yielded to this Argument That if he did thrust his hand into Christ's Side he would believe Joh. 20.25 Christ judged this was a convincing Argument when the Apostles thought they had seen a Spirit Handle me and see for a Spirit hath not Flesh and Blood as you see me have Luke 24.39 But now if after the Words of Consecration there is under the Species of Bread the Nature and Properties of Flesh then are the Senses of the wisest of Mortals deceived And if our Senses be deceived here Dr. Tillotson they are not as a late Author observes to be trusted in any other thing no not when they are most sure that we see Father or Mother or Wife or Children Can we be sure This is my Body is written in Mat. 26. Mark 14. Luke 22. 1 Cor. 11. For may not those Words be some other Words why should we trust our Eyes What if we should tell the Papists These Words This is my Body are neither in this Chapter nor any where else written in the New Testament and grow confident of it and tell them the Words are This is not my Body 'T is the Bricks that were laid to build Babel 'T is the Gates of Solomon's Porch This is the Shew-Bread that Abimelech gave to David the Bottles that Abigail took from Nabal If they tell us We are strangely deceived and the Sense of all that can read will give it against us may not we tell them as well when they say This is the real Body of Christ when it is nothing but a Wafer-Cake That they are strangely deceived and that the Senses of all that can either see taste smell or feel will give it against them This being so what reason is there for them to burn us because we cannot see the Bread to be Christ's real Body more than there is for us to kill them because they cannot see that it is the Gates of Solomon's Porch Secondly It is against Reason And shall any conclude that is any Principle of the Christian Religion that is contrary to and utterly against Reason For it would make us believe things that are absolutely impossible and gross Contradictions Tho some things may be above Reason yet they themselves confess no Principle of Religion can be against it Object But they say We imagine many things impossible that really are not so and further intimate If we can prove any real Impossibilities which this Doctrine forceth them to believe they will yield to us For they with us condemn the Lutheran Opinion See a Book called Scripture-Mysteries p. 279. That Christ's Body is every where because it is impossible and therefore expound those Words I am the Vine I am a Door c. figuratively as we do because
never fell from their first Estate Christ is not to them a Redeemer for their Restoration but only a Head for their Confirmation But why Angels are called Sons of God will appear in the following Parallel Metaphor Parallel A Son is the Off-spring of the Father ANgels are the Off-spring of God Adam was called the Son of God by Creation so may the Angels because created by God II. A Son is greatly beloved by the Father II. Angels are greatly beloved of the Almighty III. Sons attend honour and wait upon their Father they are about his Table and at his Command III. Angels wait upon God they stand about his Throne and are always ready to obey his Command and seek his Glory IV. Sons are greatly dignified they are near to their Father and have great Power and Authority in the Family IV. Angels are greatly dignified they are very near to God Mat. 18.10 always beholding his Face and are mighty in power Mr. Caryl saith They are called Sons of God because of Power being called Principalities and Powers c. V. Sons serve their Father cheerfully willingly and readily they obey not as Slaves or Servants V. Angels serve God with abundance of Cheerfulness and Willingness they go about their Work with a Filial or Son-like Cheerfulness and Delight VI. Sons are like their Father they have some Resemblance of him in Nature and Qualifications VI. Angels have some essential Likeness to God God is a Spirit and incorporeal the Angels are Spirits in their Nature and incorporeal Tho the difference between God and them is as great as can be conceived in this respect God is the creating Spirit and they are created Spirits God is an infinite Spirit they finite Spirits Yet the Angels bear as the Learned observe some resemblance to God in their Essence as well as in their Qualification and may in this respect be called the Sons of God likewise VII And lastly Sons imitate their Father Do good to them that hate you saith Christ that you may be the Children of your Father which is in Heaven That is Imitate God as some Children do their Fathers carry it towards evil Men as God doth and this will be an Evidence that you are the Sons of God and he will honour you with the Title of his Sons VII Angels imitate God in Mercy in Love and Compassion as also in their good Works their Ways being all holy just and good pure and righteous and shewing much Kindness and Tenderness to the Children of Men. They doubtless are patient towards the froward and undeserving Mortals they are of most excellent Natures and Dispositions No Creatures do imitate God so plainly or fully as they do and from hence they may be called the Sons of God Inferences THis may teach us how to carry our selves towards God our Father We should labour to be like the Angels Our Saviour hath taught us to pray That the Will of God may be done on Earth as it is done in Heaven Mat. 6.10 We who are God's Sons on Earth should imitate the Sons of God in Heaven We should serve God as cheerfully and with the like Alacrity of Heart as the holy Angels and labour not only to imitate the Angels and be like them but also to imitate God himself for He hath set himself before us for our direct and immediate Example Mat. 5.44 And hereby God will not be ashamed to be called our God He will not grudg us the Honour and Title of Sons which as it appears by this is a most glorious Dignity and Privilege even such a one that is conferred upon the holy Angels of Heaven c. The Holy Angels compared to an Host or Army Gen. 32.1 Jacob went on his way and the Angels of God met him Verse 2. And when Jacob saw them he said This is God's Host And he called the Name of that Place Mahanaim that is two Hosts or Camps Luke 2.13 And suddenly there was with the Angel a Multitude of the Heavenly Host praising God c. ANgels so named of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos in Hebrew Maleac Messenger or Legate one sent or employed in any Work are in these Scriptures called God's Host or Army not that he needeth them to protect himself or suppress his Enemies being infinitely stronger than all the Armies he himself hath and then what is the Strength and Force of all the Armies of his Enemies Therefore when God is said to have Armies it is either to signify First That he hath all things at his Command and is full of Power Or secondly That altho he can do all things by himself yet he will use the Agency of his Creatures to effect his Purpose Metaphor Parallel AN Host or Army have a Prince or General who is the Head of them THe Lord's Host or Army of Angels have a Prince or General who is their Head and Leader viz. the Lord Jesus Christ who is câ—lled the Head of Principalities and Powers II. An Host or Army consists of many Companies amongst which there are divers Ranks and Orders and yet all in Subjection to their Prince and chief Leader II. Angels the Lord's Host consist of many Companies or Legions Mat. 26.53 Thinkest thou that I cannot pray to my Father and he shall send me more than twelve Legions of Angels Christ spake in the Roman Phrase who reckoned their Armies by Legions as we by Regiments Six thousand six hundred sixty six was the Number of a Legion then the Number of twelve Legions was Seventy nine thousand nine hundred ninety two a great Army But how many more no Man can say Christ pitched upon a great certain Number to shew saith Mr. Caryl he could have what Number he pleased if he did but call for them We are come saith the Apostle to an innumerable Company of Angels The Lord's Camp is very great The Chariots of the Lord are twenty thousand even many thousands of Angels Psal 68.17 We read of many Degrees or Orders of Angels which some account to be nine 1. Cherubims that is Angels of Knowledg as St. Hierom interprets the Word but others from Cherub a Figure or Image Others from Chi a Note of Similitude and a Chaldee Word which signifies Puerum Juvenem a Youth And so as a learned Writer observes they were usually represented in the shape of a young Man to shew them to be intellectual Creatures of a young Man to express their Vigor and Strength with Wings to declare their Agility and Swiftness These we read were placed at the East End of the Garden of Eden with a flaming Sword Gen. 3.24 Exod. 25. 1 Kings 1.6 Ezek 10. Psal 104.4 and their Figures were appointed to be placed over the Mercy-Seat in the Tabernacle and Temple 2. Seraphims the Angels or Zeal Their Name is from an Hebrew Word which signifies to burn or burning according to that of the Psalms He maketh his Ministers a Flame of
Fire 3. Thrones which are Royal Seats of Kings and Monarchs in their Magnificence and Glory 4. Dominions or Lordships Col. 1.16 5. Principalities connoting special and peculiar Jurisdiction 6. Powers such as have Right to execute Authority by God's appointment and not by his Permission only 7. Mighties 1 Thess 4.16 8. Archangels 9. Angels c. Others account but seven Orders of Angels and some but three The holy Scripture doth not fully open and unfold the Mystery of Angels to us in this respect therefore it is good for us as I said before not to be wise above what is written tho no doubt but there is a most excellent Order amongst them And probably there are different Ranks and Degrees of them and yet all are in subjection to our Lord Jesus Christ who is their Prince and Supreme Head whom they all reverence worship and adore III. An Host or Army is raised to make War and fight under the Banner of their Prince and Sovereign and many times do dreadful Execution and make great Desolation in the Earth III. The holy Angels God's mighty Host are employed to fight his Battels and at his Command to fall upon his Enemies when all Terms of Peace and Reconciliation are rejected and Sinners are grown incorrigible c. What fearful Execution and Desolation have they made in the World when they have had Commission from the Almighty Was it not this Host that came against Sodom and Gomorrah and the Cities about them Gen. 19 13 2 Kings 19 35. We will destroy this Place One of these Souldiers destroyed no less than an hundred fourscore and five thousand Men in the Camp of the Assyrians What cause have the Enemies of the Church to tremble when they consider what a mighty and powerful Army is raised and always in readiness at God's Command to fall upon them What is the Power of the proudest Monarch here below when compared to the Strength of the Lord's Host or Christ's heavenly Army IV. An Host or great Army sometimes breaks in upon a People that are secure utterly destroying and spoiling them on a sudden IV. The Angels of God come upon the wicked Enemies of Jesus Christ and his Church sometimes on a sudden in one Night was that great Host of the Assyrians destroyed Hab. 3.16 When he cometh up unto the People he will invade them with his Troops V. An Host or mighty Army hath many slaughtering Weapons if one doth not Execution another will V. So the Angels of God have many slaughtering Weapons or Ways to dedestroy sometimes by Famine Ezek. 9.2 sometimes by Plague sometimes by the Sword and sometimes make use of all these three together against a People that God resolves utterly to destroy VI. An Host or victorious Army sometimes meet with great Opposition and are fiercely engaged by stout and sturdy Enemies that will not quickly yield tho at last they are forced to fly being vanquished VI. The holy Angels of God are sometimes opposed by evil Angels who are fierce sturdy and cruel Enemies to them And there was War in Heaven Michael Rev. 12.7 and his Angels fought against the Dragon And the Dragon fought and his Angels and prevailed not c. Metaphor Disparity AN earthly Host or Army tho never so victorious at other times may yet meet with their Match nay be sometimes worsted THe Lord's Host was never worsted Tho the evil Angels are mighty in Power and have been oftentimes too hard for the Saints yet they are not able to stand before the holy Angels of God II. Souldiers of an earthly Host are mortal Men and may be put to the Sword or lose their Lives by the hands of their Enemies II. The Angels of God are immortal Spirits and cannot sustain the least Hurt or Wound much less be slain in any Wars they are engaged in against their Enemies Inferences WHat Comfort may this administer to the Godly May I not say with the Prophet Fear not for they that be with us are more than they that be with them 2 Kings 6.16 2. And as it affords Comfort to the Saints it may serve to terrify Sinners and such especially as are Persecutors of the Church of God How sad is their Condition considering who they make War against Can they stand before the terrible God God is their Enemy Christ is their Enemy and the Angels of Heaven are against them and their Enemies likewise 3. Bless God you that are in Covenant with him for the sake of these Helpers 4. This shews us also what great Glory is conferred upon the Lord Jesus Christ our blessed Mediator He is the Head and chief Leader of all the glorious Angels they are all at his Command and ready to engage in his Wars if he does but speak the Word they come with slaughtering Weapons in their hands Ezek. 9.2 to execute his Wrath and Displeasure upon the World The Holy Angels compared to the Faces of a Man of a Lion of an Ox and of an Eagle Ezek. 1.6.10 And every one had four Faces c. that is every one of the living Creatures or Angels which the Prophet saw in the Vision FOur particular Angels as some conceive which were chief over the rest of the whole Host of Angels Others upon better Reason rather understand it relates to the four Parts of the World East West North and South i. e. the Work of Angels laid out in all those Parts See Mr. Greenhill on Ezekiel pag. 85. Observ 1. God employeth glorious intelligent Creatures in his Service in the Ways and Workings of his Power and Providence in the World Observ 2. That Angels are in all Quarters of the Earth taking notice of Mens Works and Ways they perceive what is done in every Place by the Just and by the Vnjust The Consideration of which should make us carry our selves wisely and holily at all times and in all Places And every one had four Faces 1. The Face of a Man 2. The Face of a Lion 3. The Face of an Ox. 4. The Face of an Eagle In some Pictures saith Reverend Greenhill you may see several Faces so drawn that which way soever you look a several Face is presented So here before was the Face of a Man behind the Face of a Lion on the right side the Face of an Ox and on the left side the Face of an Eagle There is not a Face but is compared to the Face of some principal Creature Man is the chief of all the rest a Lion is the King of wild Beasts the Ox is the chief of the tame Ones and the Eagle is the chief of the Birds To these distinctly I. The Face of a Man Metaphor Parallel THe Face of a Man notes Understanding and the Excellency of Reason by which all human Actions are managed ANgels have great Knowledg and Understanding By their Likeness unto Man is laid before us the Rationality Knowledg and Understanding of Angels They
Angels are useful to the Saints We little think what great Good we receive by the Ministration of Angels See Watchers Inferences This should instruct us we should be like Angels in many respects 1. when God commands or calls upon us to do any Service or Duty how ready ought we to be to do it even say with Samuel Here am I speak Lord what thou commandest I will do it 2. It should teach us to be faithful to the Lord as the holy Angels are 3. To be patient under Burthens Reproaches and all the Oppositions we meet with 4. To be serviceable to God and to one another in the Places and Stations wherein God hath set us c. Angels in all they do seek the Glory of God and the Profit and great Good of the Saints let us in this imitate them III. The Face of an Eagle Metaphor Parallel I. An Eagle hath a mighty quick Sight her Eyes behold afar off from the Top of Rocks out of Clouds they are said to behold Fishes swimming in the Sea So strong is the Sight of an Eagle that she can a long time behold the Sun with open and stedfast Eyes I. Angels are quick-sighted they as you hear have Eyes before and behind as if they were all Eye which notes the Excellency of their Sight and Knowledg of things They soar aloft stand before God they are said to behold the Face of God Mat. 18.10 Their Angels always behold the Face of my Father which is in Heaven 2 Sam. 1.23 II. Eagles are swift in their Flight Naturalists tell us no Bird flies more swiftly than the Eagle II. Angels are swift Creatures their Agility Speed and Swiftness is extraordinary moving saith one like Lightning from one end of Heaven to the other compared therefore to a Flame of Fire Heb. 1.7 and said from hence also to have Wings with which they flie Isa 6. Their Quickness or Agility in Motion proceeds from their spiritual Nature which is not subject to Weariness they cannot be hindred by any corporeal Substance they can pass over and through all Impediments And besides this their Agility is much helped forward by their Promptitude and Readiness Propensity and Zeal to dispatch their Errand and Ministry upon which they are employed 'T is not here saith Ayston Timor but Amor addidit alas Their Swiftness is very necessary saith Clark 1. Because of the vast distance between Heaven and Earth betwixt which they often pass and repass 2. Because many of the Saints whose Necessity requires present Relief live far asunder 3. Because the Devils are swift to do Mischief therefore they are swift to defend succour and do us good III. Eagles are fresh and lively always Age and Sickness works not upon them as upon other Birds The Eagle in her Age saith a great Writer is useful Pliny saith they never die with Age nor Sickness but by Hunger her upper Bill groweth so much over the under that she cannot open her Mouth to take in Sustenance and so dies Her Age is said to be renewed by often changing of her Feathers III. Angels never grow old they are always strong and lively they know no Sickness their Service doth not wear them out The Cherubims before the Mercy-Seat which represented the Angels were without Beards to shew their Vigor Vivacity and Youthfulness Men soon decay their Strength and Activity many times on a sudden is gone Sin hath brought this upon us if Man had not sinned he had never decayed but retained an immortal Vivacity Angels sinned not and so retain their first Liveliness Inferences FIrst From hence we may infer that Angels are fit for publick and great Service They have four Faces a Man's a Lion's an Ox's and an Eagle's which shew they have all that is requisite to great Undertakings They have Wisdom to consult to contrive and manage the Affairs of the World prudentially they have the Strength of a Lion to execute they have the Willingness and Faithfulness of the Ox to rejoyce the Heart of the Commander and Patience to undergo the Difficulties of their Work and Usefulness of the Publick they are quick-sighted to discern and prevent the Designs of Enemies and speedily to dispatch much in a little time and that with cheerfulness This is meant by their four Faces which notes their Perfection and Fitness for Service in all Parts of the World in regard of which they are said to have one Face before and another behind and one on each side God sets forth their Serviceableness by these Creatures both rational and irrational they have the Shapes of Men Birds and Beasts Secondly That suitable Persons ought to be employed in publick and great Service God employs Angels in the Government of the World who are wise trusty strong and speedy and you know what Men God calls for in the State Exod. 18.21 viz. Such as fear God Men of Truth hating Covetousness and in the Church 1 Pet. 5. Bishops must not lord it over God's Clergy They are not Lords but Servants they ought not like Princes to dwell in stately Palaces in Pride and Idleness but daily to study and preach God's holy Word and labour in God's Harvest like as an Ox is faithful and laborious to his Owner not instead of Preaching and striving to build up God's House plot and contrive Ways to pull it down and instead of feeding undo and ruin such as are faithful in the Land Thirdly Angels are noble and glorious Creatures and yet disdain not to do Service to them that are far beneath themselves Man at first when in his Glory was but a little lower than the Angels but since he sinned he is degraded and fallen as low as Hell he hath a vile Body a defiled Conscience and a polluted Soul yet the Angels that are stiled Gods Holy Ones Elect Psal 8.5 that are of the Privy-Council of Heaven these blessed Creatures are not ashamed to serve and wait upon us tho we have the scent of the Earth and Hell about us and do often grieve and offend them with our Miscarriages yet they despise us not but cheerfully minister unto us What Pride is it then in Men that have Parts Places Honour Greatness Grace c. not to stoop to those that are their Inferiors They have not more Worth in them than an Angel and Angels condescend to serve us Rom. 12.16 therefore let us not mind high things but condescend to Men of low Estate and not be wise in our own Conceit Fourthly There is one thing more remarkable touching their Faces viz. the Faces were stretched upward so Montanus and others read it They looked up to him that sate upon the Throne which was Christ The Cherubim's Faces Exod. 25.20 21. were towards the Mercy-Seat Fifthly Observe all Creatures depend upon the Lord Jesus Christ These Angels have the Face of Men Lions Oxen Eagles and look up to him If there were nothing in it but this viz. Angels in
Pardon when God absolves a poor Sinner he not only forgives but also forgets their Sins and Iniquities he remembers no more 3. Because it is a Freedom from the Guilt of it 4. Because it is a Freedom from the Power and Dominion of it 5. It is a Freedom from the Punishment of it Rom. 6.14 Rom. 8.1 1 John 5.24 6. Because 't is a purchased Freedom it was obtained by a great Sum viz. the Sum of God's great Love and Grace with the Sum of Christ's Blood Remission is through Christ's Atonement 7. Because it is a sealed Freedom it is made over to the Soul by the King 's own Seal the Spirit of God Eph. 1.13 14. that great Seal of Heaven 8. Because it is a lasting Freedom the Sins of Believers are forgiven for ever they shall never be laid to their Charge The second Privilege of this City is Gospel-Fellowship free Access to the Lord's Table and Communion with the Saints Eph. 2.6 They are made to sit down together in heavenly Places in Christ Jesus The third Privilege is Right to the Ministry they may all lay claim to the Ministers and Ministry of the Word Whether Paul or Apollo or Cephas all are yours 1 Cor. 3.27 28. They and all their Gifts and gracious Endowments are the Saints The fourth Privilege is their undoubted Right to the City-Stock or the Churches Patrimony 1. The Stock of Prayers sincere Souls have a Right to all the Prayers of the Church 2. To that Store and spiritual Provision viz. the Bread of Life Psal 132 15. c. that is laid up in her God will bless the Provision of Zion and satisfy her Poor with Bread 3. The Stock of Promises God hath promised to bless comfort strengthen beautify build up and save Sion and consequently every Saint and Member thereof for all those and many more like Promises are directly made to every sincere Soul or Citizen of Sion The fifth Privilege is free Access to the Throne of Grace Eph. 2.18 Sixthly a Dwelling-place there This is a glorious Privilege they dwell near the King behold him in the Galleries every day they dwell in God's Courts nay in his House Blessed are they that dwell in thy House they will be still praising thee Psal 84.1 Psal 92.13 Selah They that are planted in the House of the Lord shall flourish in the Courts of our God they shall bring forth Fruit in old Age c. 1. 'T is a strong and sure Dwelling-place He shall dwell on high Isa 32.18 Isa 33.16 his Place of Defence shall be the Munition of Rocks 2. 'T is a rich and glorious Dwelling-place 3. 'T is a pleasant Dwelling-place 4. 'T is an honourable Dwelling-place 5. 'T is and shall be a peaceable Habitation Look upon Zion Isa 33.20 the City of our Solemnities Thine Eyes shall see Jerusalem a quiet Habitation a Tabernacle that shall not be taken down not one of the Stakes thereof shall ever be removed neither shall any of the Cords thereof be broken Seventhly They have a Right and Privilege to chuse their own Officers every free Citizen hath his Voice at every Election No Minister Bishop or Deacon may be imposed upon them without their own free Consent Eighthly They have Right to all the Blessings and privileges of the River the Streams whereof make glad all the Inhabitants the Nature of whose Water you have heard Ninthly They have a Right to the City-Guard which always attends them whithersoever they go or whatsoever they do when they are about their proper Work which are the good Angels Tenthly The last Privilege I shall mention is Sonship Joh. 1.12 Gal 4.6 But to as many as received him to them gave he Power or Privilege to become the Sons of God Because ye are Sons God hath sent forth the Spirit of his Son into your Hearts crying Abba Father XIII Some Cities have a common Stock in them out of which the poor decayed Citizens are often supplied and helped in their Distress and thereby delivered from utter Beggery XIII The Church hath a common Stock or Storehouse belonging to it called the unsearchable Riches of Christ Eph. 3 8. out of which all poor decayed Christians have their Wants supplied That Grace that is treasured up in Christ is always ready to be given forth to his poor Children and by this means they are kept from Ruin and being utterly undone My God shall supply all your Needs according to his Riches in Glory by Christ Jesus Phil. 4.19 XIV A City hath also a strict Watch appointed to keep the Gates and to see that no Accident happen in it to the hurt and detriment thereof XIV The Church or City of God hath also a strong and faithful Militia or spiritual Watch which are the holy Angels These are called Watchers Dan. 4.23 or Watchmen and in other places the Lord's Host or the Armies of Heaven who are mighty in Power one of them being able to destroy all the Churches Enemies These keep the Saints day and night they encamp about them and see that no Evil comes unto them Besides them God is said to watch over his People continually who is called the Watchman of Israel and the Saviour thereof in the Day of Trouble Psal 127.1 2. Vnless the Lord keep the City the Watchman waketh but in vain Besides Psal 127.1 See 6th head of Metaphors there are the Ministers of the Gospel who are called Watchmen XV. A great and famous City hath Towers and Battlements belonging to it not only for Ornament but also for Strength and Security from Evil. XV. The City of God is famous in respect of its Towers and Places of Security Walk about Zion Psal 48.12 13 14. and go round about her mark well her Bulwarks consider her Palaces that ye may tell it to the Generation following For this God is our God for ever and ever and he will be our Guide until Death The Name of the Lord is a Strong-Tower c. Everyone of the blessed Attributes of God are as so many Towers of Safety to his Church See Strong-Tower in the First Head of Metaphors XVI In a City notwithstanding the many noble and honourable Personages or worthy Patrons that dwell therein yet there are some ill and unworthy Members that get a being there which tends much to its Blemish and Reproach XVI So the City of God notwithstanding all the holy and eminent Saints and Servants of God who dwell therein yet hath in it some wicked and ungodly Ones who by Craft and Hypocrisy get a being there tho when known they are turned out as the incestuous Person Hymeneus and Alexander was 1 Cor. 5. 1 Tim. 1.20 Jud. 4. For there are certain Men crept in unawares who were before of old ordained to this Condemnation ungodly Men turning the Grace of God into Lasciviousness and denying the only Lord God and our Lord Jesus Christ These
ill and loose Professors bring a great Reproach upon the Church of God but there is a Day coming when the Church shall be freed of them Zech. 14.21 There shall be no Canaanite in the House or City of God XVII The Citizens of a great and glorious City are much affected with and highly esteem and love the City where they dwell XVII So the Citizens of Zion have an honourable respect and high esteem for God's Church as appears particularly in David If I forget thee O Jerusalem Psal 137.56 let my right-hand forget her Cunning if I do not remember thee let my Tongue cleave to the Roof of my Mouth if I prefer not Jerusalem above my chiefest Joy Many Reasons may be given why the Godly are so much taken with Zion 1. Because it is the place of their Birth they were born or rather born again in her And of Zion it shall be said This and that Man was born in her Psal 87.5 6. and the Highest himself shall establish her Vers 6. The Lord shall count when he writeth up his People that this and that Man was born there 2. Because 't is the City of their Father and so their blessed Inheritance all the glorious Immunities thereof are theirs 3. It is a City redeemed or purchased by Christ's most precious Blood Acts 20 27. 1 Cor. 6. Psal 87.2 he gave himself for it Ye are bought with a Price 4. 'T is built by God and for God it is the Place that he hath chosen he esteems highly of it He is said to rejoyce in Zion he loves the very Gates thereof more than all the Dwelling places of Jacob. 5. It is a splendid and most glorious City her Foundation is laid with precious Stones yea the choicest Saphires her Streets are paved with that which is more rare than the purest Gold XVIII Some Citizens who are industrious grow very rich and attain to great Honour among their Neighbours and those are quickly known and taken notice of they may be discovered in divers respects XVIII So some of the Citizens of Sion who are diligent and industrious in the Improvement of Grace and the Means of Godliness grow very rich in Faith and good Works rich in spiritual and divine Knowledg rich in heavenly Experience Prov. 10.22 The diligent Hand maketh rich with the Blessing of God And these rich Saints are also soon discovered and taken notice of 1. Rich Men wealthy Merchants can trust or stay a great while for their own when poor Men must have all presently paid down The clearest Promise or firmest Covenant will not serve their Turn without some considerable part presently paid 1. So those who are spiritually rich Jam. 2 5. rich in Faith rich Merchants of Mount Zion the City of God can trust they cand stay patiently in expectation of the Good of the Promise as Abraham Rom. 4 20 who was strong or rich in Faith when others cannot rely upon a bare Promise or take God's single Word for the accomplishment of this or that 2. Rich Citizens have a great Stock lying by them 2. So those who are rich Citizens of Sion rich in Grace have a Stock of blessed Experience as David had They have a Stock of Faith much Faith when others have but a little a Stock of good Works having done much for God and for his Church c. 3. Rich Citizens have abundance of precious Things rare Merchandizes to delight in as Gold Silver and many other rich Commodities 3. So rich Citizens of Sion have abundance of rare and precious things in their Ware houses viz. their Hearts as Love Peace and Joy in the Holy-Ghost Gal. 5 22. 4. Rich Men do not live upon their Labour as poor Men do Some rich Men work and take as much pains as the poorest Man in the City but their Work is pleasant and more delightful to them than the Labour of one that is very poor 4. So rich Citizens of Sion tho they work hard for God 1 Coâ— 15.10 I laboured more abundantly than they all Yet their Work is sweet and pleasant to them because they work not for Life or for a Livelihood Gal. 2.20 they rest not upon doing but live by Faith but poor Saints live more upon doing than believing they have but little of that or any other Grace 5. Rich Men go finer or are generally more richly adorned than the Poor you may know a rich Citizen by his costly Ornaments by his rich Robes and Chains of Gold about his Neck 5. So rich Saints are more adorned with the Garment of Humility 1 Pet. 3.1 2.3 with the Ornament of a meek and quiet Spirit which is in the sight of God of great Price They can deny themselves are patient under Sufferings endure all things contentedly for Christ's sake they have much Wisdom Prov. 1 9. as an O nament of Grace upon their Head and Chains of Gold about their Neck 6. Rich Citizens do usually bring up their Children more nobly and give them more Learning and better Education than the Poor generally do or can 6. So rich Saints such as have much Grace who are great Dealers and have got much by Trading in spiritual Things bring up their Children more vertuously Gen. 18.19 Eph. 6.4 and give them better Education they give them better Counsel better Examples than others they train them up in the Fear and Admonition of the Lord taking God for a Patern herein Psal 94.11 12. who maketh the Word and Rod a Blessing to his Children 7. Rich Citizens live high keep a good Table in comparison of what the Poor do or are able 7. So those who are spiritually rich have many precious Morsels yea blessed Variety of choice things they are often feasted by Christ and are with him in the House of Wine Cant. 2.4 and delight themselves in Fatness their good Conscience is to them a continual Feast Prov. 15.15 8. Rich Citizens can bear Burthens Taxations and Losses better than the Poor 8. So those who are spiritually rich can best bear up under cross Providences Persecution and Losses for Christ's sake 9. Rich Men can do for others poor Men can do but little for their poor Friends or Neighbours when the Rich can do much 9. So those that are rich in spiritual Experience in Faith and good Works can do much for weak Christians by Prayer by Advice and good Counsel Exod. 17.11 Jam 5.16 Moses did mighty Things by Prayer for Israel The fervent Prayer of a righteous Man availeth much 10. Rich Men can best strive with Difficulties and live in Years of Scarcity when others who have but just from hand to mouth are in such times in danger of starving or to be reduced to great Extremities 10. So those who are strong and very rich in Faith and all other Graces are help'd to bear up and pass through a Difficulty in Time of Want and
all his People saying Every Son that is born ye shall cast into the River Eâ—od 1.22 and every Daughter ye shall save alive Hence poor Moses was cast into the Flags who afterwards was an Instrument in the hand of God by working many Signs and Wonders and appeared to help and deliver Israel one that Pharaoh little thought of Thirdly But this not taking so effectually neither they were most cruelly oppressed by hard Servitude and forced to make their full Tale of Bricks and yet Straw is denied them which made the Lives of God's People bitter unto them Fourthly and lastly When they desired liberty to go and worship God this was denied them by no means would Pharaoh consent to it but made his hands heavier and heavier upon them Thus were they in the Fire and Furnace of Affliction and yet graciously preserved notwithstanding their Enemies were so many so cruel and so mighty above them And this was that great Sight that God in a Figure shewed to Moses and this great Sight is to be seen at this Day in this and other Nations O what Hellish Plots and Contrivances have been on foot for many Years last past especially for the space of two or three Years How many Fires have been kindled to consume the poor Church of God in England and other adjacent Nations What Plots and Sham-Plots have the Popish Enemies set on foot since the Time that Dr. Oates first discovered the Grand and Hellish Intrigue And yet how wonderfully hath God wrought to save us to this Day notwithstanding we are an unworthy People and as little deserving this Divine Favour in our selves as ever any were who ever lived in any Age of the World The strange and perfidious Actings of the Enemy to destroy us and the strange and wonderful Workings of Divine Providence to preserve us have been so admirable that succeeding Ages who shall read the History of these Times will doubtless scarcely believe them but rather conclude they are meer Romances VI. Here I might note also for Illustration sake that a Bramble-Bush is attended with Thorns and often offends and wounds such as roughly and unadvisedly meddle with it VI. So such as roughly and unadvisedly touch and handle the Lord's People do but prick and wound themselves thereby as most plainly appeared in the Case of Pharaoh and the Egyptians What became of them Those that afflict God's People shall be afflicted nay wounded And I will undo all that afflict thee Zeph. 3.19 God knoweth how to make Jerusalem a burthensom Stone for all People All that burthen themselves with it shall be cut in pieces Zech. 12.3 tho all the Earth should be gathered together against it Hence Christ gave persecuting Saul Warning of the Danger 'T is hard for thee to kick against the Pricks Acts 9.5 Those that kick against God's Church do but kick against the Pricks they do but hurt wound and undo themselves thereby As for Disparities they are many and so obvious to all that I shall pass them by for tho the Church of God is here represented by a Bramble-Bush yet she is in Christ's sight as a Lilly among Thorns and her Worth and Glory through the Lord Jesus is so great that she very far surpasseth all the People and Families of the Earth Nothing of all created Things doth Christ think good enough to set forth and illustrate the Beauty and Excellency of his Church and People by however unworthy she is in her own sight or in the eyes of the sinful World Inferences ADmire the Grace and Love of God the Almighty Jehovah that inhabiteth Eternity that he should out of his abundant Favour good Will and great Condescension dwell in a poor Bramble-Bush Who is able to conceive of this rich and undeserved Favour 2. It also informeth us how it comes to pass that the poor Saints and Church of God are preserved to this day 'T is because God is among them God dwelleth in the Bush The Lord dwelleth in Sion to comfort revive uphold save and deliver her in the Day of Trouble 3. It may serve to humble us and lay us low in our own eyes What are the best of God's People by Nature and in themselves but as a Bush Bryar or Thorny Hedg 'T is God who hath made us to differ from others 4. It may deter the Wicked and for ever be a Warning to them to forbear persecuting God's People for that it will prove at last to their utter Ruine they kick but against the Pricks 5. Remember the good Will of Him and seek his Blessing that dwelt in the Bush The Church compared to a Mother Cant. 8.1 O that thou wert as my Brother that sucked the Breasts of my Mother Gal. 4.26 Jerusalem which is above is free which is the Mother of us all BY Mother in these Scriptures is meant the Church of God or as some expound it the Universal Church As God is a Believer's Father so the Church is his Mother Metaphor Parallel A Mother is the Wife of an Husband it imports a Marriage-State Every godly Woman that is a Mother can shew who is or was her Husband THe Church is the Spouse and Wife of Christ Isa 54.5 For thy Maker is thy Husband the Lord of Hosts is his Name Wherefore my Brethren Rom. 7.4 ye also are become dead to the Law by the Body of Christ that ye should be married to another even to him that is raised from the Dead that we should bring forth Fruit unto God II. A Mother is one that beareth and bringeth forth Children II. So the Church beareth and bringeth forth Children to Christ Psal 87.5 Of Zion it shall be said This and that Man was born in her Hence the Saints are called Sons Daughters and Children of Zion III. A Mother travails and is in great Pain in bringing forth Children III. So the Church is said to travail and be in pain in bringing forth of Children to Christ Isa 66.8 As soon as Zion travailed she brought forth her Children The Church may be said to travail two manner of ways 1. By Preaching Prayer and by other godly Means and Endeavours to bring forth poor Sinners out of a State of Nature into a State of Grace Paul was said to travail in Pain till Christ was formed in those to whom he preached 2. She travaileth by Preaching Prayer Tears and Sufferings and other lawful Ways to bring forth her Children out of a State of Bondage and external Slavery and Captivity into a State of perfect Peace Joy and Prosperity free from all outward Violence and Thraldom according to the Promise of God Therefore will I give them up Mich. 5.3 until the Time which she that travaileth hath brought forth Then the Remnant of his Brethren shall return unto the Children of Israel She being with Child cried travailing in Birth and pained to be delivered Rev. 12.2 For I have heard a Voice as of a
their Pasture X. Cant. 1 7 So the Saints and Church of God have a blessed Resting-place in the Time of the greatest Heat Temptation Affliction and Persecution or whatsoever may cause Disquiet and grieve them in the midst of which saith Mr. Ainsworth Christ giveth sweet Repose unto his Sheep they have Peace in Him tho Tribulation in the World Joh. 16.33 Isa 47.10 Psal 57.1 Isa 33.2 They shall not hunger nor thirst neither shall the Heat nor Sun smite them c. Vnder the Shadow of thy Wings will I make my Refuge until these Calamities be over-past Hence Christ is said to be as the Shadow of a great Rock in a weary Land XI Sheep have many Enemies as Lions Wolves Bears Dogs Foxes and the like and all their Safety stands only in the Care of their Shepherd otherwise these cruel Beasts besides Men who kill many in a Night would soon tear them to pieces XI So God's poor Flock have many strong and cruel Adversaries who would soon tear them in pieces and utterly destroy them were it not for the precious Love and Care of Jesus Christ Rom. 8.36 We are killed all the day long and accounted as Sheep for the Slaughter Zech. 11.4 hence called the Flock of Slaughter XII A Flock of Sheep love to feed and lie down together it is a difficult thing to scatter and divide them If they are frighted by an Enemy or pursued by Dogs Foxes or Wolves and should be separated they would soon get together again XII So the Saints of God do greatly love to assemble together Mal. 3.16 They that feared the Lord spake often one to another c. They that fear thee saith David Psal 119.74 will be glad when they see me because I have hoped in thy Word It is a hard thing to divide Christ's choice Sheep their Hearts are knit one to another as Jonathan's was to David's And if wicked Men like Dogs and Wolves do endeavour to scatter them by Persecution they will soon get together again as is signified Acts 4.23 And being let go they went to their own Company c. XIII A Flock of Sheep are subject to take Soil and Filth and therefore have need of washing XIII So the Godly and Faithful in Christ Jesus are very subject as they are in themselves to contract much Guilt and Pollution Sin being of a defiling Nature and therefore it is they are washed by their Shepherd If I wash thee not Joh. 13. thou hast no part in me The believing Corinthians are said to be washed they were before very unclean and filthy Such were some of you but ye are washed 1 Cor. 6.11 but ye are sanctified but ye are justified in the Name of our Lord Jesus and by the Spirit of our God who hath loved us and washed us from our Sins in his own Blood Rev. 1.5 XIV Sheep will live where other Beasts cannot they will live upon very hard and barren Commons where the Grass is exceeding short and yet seem very well contented XIV So the sincere and truly gracious Soul can live by Faith in a Time of Want and Scarcity when the Hopes of other Men die and pine away And tho the World frown upon them and they cannot see which way by an Eye of Sense they should subsist yet they make a good Shift to live upon the Providence of God who careth for them and are very contented and satisfied with such Pasture that God is pleased to put them into Altho the Fig-Tree shall not blossom Hab. 3.17 18. neither shall Fruit be on the Vine the Labour of the Olive shall fail and the Fields shall yield no Meat the Flocks shall be cut off from the Fold and there shall be no Herd in the Stall Yet will I rejoyce in the Lord and joy in the God of my Salvation XV. There are oftentimes in a Flock of Sheep some Goats XV. So in the Church of Christ are some evil and corrupt Members Mat. 13.47 or such who are none of Christ's Sheep Hypocrites such as are unsound at Heart who are also called Goats XVI Sheep are very fruitful they multiply in a little Time exceedingly tho many are killed by Butchers XVI So the Church of God is fruitful Acts 12.40 41. from a few they have often encreased to a great Multitude Nay tho they have been many of them slaughtered by the persecuting Butchers of Babylon yet they have rather multiplied the more from whence that Maxim grew The Blood of the Martyrs is the Seed of the Church VII In a Flock of Sheep are likely some fat and strong and some lean Ones and the strong are sometimes observed to run upon and abuse the weak being grown very wanton these sometimes leap over the Fold and the Shepherd hath much trouble with them XVII So amongst the Flock of Christ are some fat and rich Saints and some poor and lean Ones who do not thrive you may take it both in a temporal and spiritual Sence There are also some whom God rebukes and threatens who are grown so head-strong that they are waxed wanton and haughty that they oppress and abuse the Poor and these God saith he will destroy Ezek 34.16 they being grown fat like Jeshurun kick against the Lord and will not live in subjection to his Church nor abide in the Fold XVIII Sheep are sometimes separated from the Goats for some special occasion known to the Shepherd XVIII So the Sheep of Christ in the last Day shall be separated from the Goats Mat. 25.32 33. by the Lord Jesus Before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats and he shall set the Sheep on his Right-hand and the Goats on his Left Metaphor Disparity SHeep may be lost and torn in pieces and utterly destroyed by Lions Bears c. BUt none of Christ's Sheep can be lost nor perish Mat. 10.28 Joh. 10.27 28. tho the Enemy may kill or destroy their Bodies yet they cannot destroy their Souls My Sheep hear my Voice and I know them and they follow me and I give them eternal Life and they shall never perish neither shall any pluck them out of my hand My Father that gave them me is greater than all and none is able to pluck them out of my Father's hand Touching other Properties and Things relating to Christ's Sheep see the Metaphor Christ the good Shepherd The Church compared to a House 1 Tim. 3.15 But if I tarry long that thou mayest know how thou oughtest to behave thy self in the House of God which is the Church of the Living God c. Heb. 3.6 But Christ over his own House whose House are we c. THe Church of Christ is compared to an House the great God whose Throne is above hath also a Dwelling-place here below Metaphor Parallel See Vartue's Parallels p. 400. A House
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
III. A Heart of Flesh cannot bear a great Weight a heavy Burden will crush and mar it exceedingly Lay never so great a Weight upon a Stone and that will bear it you cannot crush that nor make the least Impression in it what Weight soever you lay upon it but a Heart of Flesh or that which is of a soft Substance is of another Nature a Weight will bruise crush and mar it immediatly So a tender-hearted Christian cannot bear the Weight of Sin he feels the Burthen so heavy that he is sorely crushed down and oppressed under the Guilt thereof and grievously bruised Thus it was with David Psal 38. I am sore broken I am bowed down greatly c. IV. A Heart of Flesh I mean a living Heart for 't is such a one of which the Text speaks is a sensible Heart So a tender-hearted Christian or a Man or Woman that hath a Heart of Flesh is very sensible Such are sensible of their own Vileness and loath themselves before the Lord cannot bear the Thoughts of God's Displeasure it goes to their very Heart to think that the holy and infinite God should be displeased and offended with them they are sensible of their own Sorrows and of the Sorrows and Miseries of others A tender-hearted Person will grieve for the Afflictions of his Brethren and Sisters if his Mother or any dear Relation is distressed and in great Misery O how sensible is he of it and how sorely troubled and disquieted in his Spirit And thus it is with a tender hearted Saint O how is he grieved for the distressed Saints and for distressed Sion c. V. A Heart of Flesh i. e. a tender Heart will take any Impression you please So a tender-hearted Christian will take any Impression from God He is like Wax melted that will take the Impression of the Seal They are ready to take the Stamp of the Word the Image of God which is Righteousness and true Holiness The Spirit and Word of God can mould these Hearts into any Form or Fashion God pleaseth c. Saints compared to Stewards Luk. 16.2 Give an account of thy Stewardship c. 1 Pet. 4.10 As good Stewards c. Note Every Saint is the Steward of God Parallels I. A Steward is a Person that hath Goods or Moneys committed to his Charge So every Christian hath many Goods called Talents committed to him Mat. 25.14 15. both Spirituals and Temporals II. A Steward cannot say the Riches which are committed to him are his own no he is but the Steward of them in Trust they being the proper Right of another Man or his Lord's Goods So a Christian cannot say any thing he hath is his own all he is and hath is the Lord's III. A Steward ought to dispose of every thing committed to his Charge according to the special Command of his Master who possibly orders him to pay so much to such an one and so much to such an one and so much to such Poor that dwell in the Parish c. So every Christian ought to dispose of all his Lord's Goods according to his express Command laid down in his Word or he is no faithful Steward So much he is required to dispose of to the Ministers of the Gospel that may tend to make their Lives comfortable and free them from the perplexing Cares of this Life which greatly hinder them in their Ministry The true Minister's Maintenance is jure divino of divine Right So hath the Lord ordained 1 Cor. 9.14 that they that preach the Gospel should live of the Gospel Also they are required to give to the Poor that they may not want c. Their Charity ought to be according to their Ability and the Poor's Necessity and not only to give but to give cheerfully with a willing Heart c. IV. Stewards are required to improve their Lord's Money c. So Christians ought to improve all those spiritual Gifts and Graces Time and Strength Wisdom and Knowledg Whatsoever God hath given to them he expects they should improve it to his Glory and to the Profit of their Neighbours V. 'T is a great and horrible Evil in a Steward to mind his own Business and Concerns more than the Concerns of his Lord and Master So 't is an utter Fault and that which may justly call in question the Truth of his Sincerity and Christianity for a Christian to mind the World and his own private Interest more than the Interests and Concerns of Jesus Christ Some care not what becomes of Christ's Labourers or of the poor Saints nor of the Interest of the Gospel so that they have all things to their Hearts Content They eat the Fat and drink the Sweet and lay up great Store of Treasure for their own Children c. they have perhaps their Hundreds and Thousands by them and in the mean while many faithful Ministers hard put to it to get Bread Is it not an abominable Evil in a Steward to live like a Lord himself upon his Master's Goods and let his Master's Children want Bread and also to keep back the Right of his faithful and painful Labourers for whose sake he intrusted him with so much Substance VI. A Steward must expect to be called to an Account Give an Account of thy Stewardship c. So must every Christian expect to be called to an Account by Jesus Christ concerning his Stewardship and what will they have to say who have embezelled much of their Lord's Goods and converted the rest to their own private Use Let all take heed and so demean themselves that they may have their Accounts to give up with Joy Saints compared to Stones 1 Pet. 2.5 Ye also as lively Stones are built up a spiritual House an holy Priesthood c. THe Saints of God are compared to Stones to the Stones of a a Building c. Parallels I. SOme Stones that Men build with are very rough and rocky as they are taken out of the Quarry and therefore need much Hewing and Squaring before they are fit for the Building So naturally the Hearts of Sinners are rocky and like rough Stones Hos 6.5 and to this the Lord alludes I have hewed them by the Prophets Ministers are God's Tools by which He does his Work upon Mens Hearts II. Stones are fit Materials to build a House withal So God sees Believers are the only fit Materials to build his spiritual House III. Stones in a Building are well knit and united together So should the Saints in Love c. IV. Stones are durable so are the Saints Disparity I. NO Builder builds his House with preeious Stones But Believers are called precious Stones This notes the Richness and Excellency of the spiritual Building 1 Cor. 3.12 Now if any build upon this Foundation Gold Silver precious Stones c. II. No earthly Stones have Life in them they are not living but dead Stones But the Saints are living Stones Eph.
have paid the utmost Farthing Inferences HOw may this humble sinful Mortals What little cause have any of the Chrildren of Men to boast of their Riches Alas they are whether they know it or no exceedingly in Debt they are worth nothing and whether they believe it or not Death will convince them of it 2. It may stir up the Hearts of the Godly to pity Sinners when you see poor Prisoners that are in Prison for Debt crying out of the Grates Bread Bread for the Lord's sake how ready are you to pity them but how more doleful is that Cry of the rich Glutton in Hell for a drop of Water to cool his Tongue and none is given to him 3. It speaks much Comfort to Believers who have through that redemption that is in Christ obtained the forgiveness of all their Debts Oh! what a Blessing these things being considered is pardon of Sin Let thy Soul with David Bless the Lord and all that is within thee praise his holy Name who forgiveth all thine Iniquities Psal 103.1 2 3. who healeth all thy Diseases who hath freed thee from thy Sins and the Punishment of them Wicked Men the Rod of God Isa 10.5 O Assyrian the Rod of mine Anger THe Ungodly and bloody Persecutors of the Lord's People are called his Hand his Rod and his Sword Deliver my Soul from the Wicked which is thy Sword from Men of the World which are thy Hand O Lord Psal 17.13 14. Parallels I. A Man smites such as have offended him with his Hand and with a Rod or Sword So God makes use of the Wicked as an Instrument to chastize his Children when they transgress his Law and grievously sin against him II. As a Hand or Rod lays on harder or softer Blows according to the Pleasure and Purpose of him that strikes So God lets the Wicked out upon his own People to oppress and afflict them as he fees good either in a milder or more severe manner III. When a Father hath chastized his Children sufficiently and throughly humbled them he sometimes casteth the Rod into the Fire So when God hath by the Wicked who are his Rod throughly humbled his People and taken away their Sin he will throw the Wicked their bloody Persecutors into the Fire of his Wrath For yet a very little while Isa 10.25 and the Indignation shall cease and mine Anger in their Destruction Wicked Men compared to Tares Mat. 13.38 The Tares are the Children of the Wicked One TAres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Varineus quia amet triticum illud ut umbra corpus sequitur imitatus simul arescit ac si esset de tritici genere i. e. Because it loveth the Wheat and imitates it as the Shadow imitateth the Body and groweth up with it as if it were of the same kind with the Wheat It should not saith one be translated Tares but evil Seed It is that which we call the deaf Ears that grow up with the good Corn and cannot be discerned till the Harvest Liegh's Crit. Sacr. and then it proves naught for Tares and Fitches are soon discerned and pluck'd up The Enemy sowed Tares v. 15. i. e. corrupted Ungodly Men are compared to Tares Tares saith a noted Writer is a Sort of Grain that groweth in the Eastern Country therefore those that are called Tares amongst us I suppose are not the Tares our Saviour alludes to Metaphor Parallel TAres are a low and base Sort of Grain of little worth or esteem in comparison of Wheat and some other Grain SO the Children of the Wicked One are a base and contemptible Sort of People in comparison of the Children of God II. If Tares are sown amongst Wheat it is done by the Hand of an Enemy out of spite and malice to the Injury and Loss of the Owner of the Field II. So the spiritual or metaphorical Tares viz. the Children of Belial that grow in the Field of this World were first sowed by the Devil he is that Enemy who did it i. e. He infused by his Spirit through the Corruptness of Mortals that evil Seed into their Hearts from whence these Tares spring out of spite and Malice to God himself whose is the Field and also out of spite and malice to Mankind III. Tares growing among Wheat do hurt and prejudice the Wheat hindering its growth and flourishing III. So the Ungodly or Children of the Wicked One dwelling with or among the Saints hurt and greatly prejudice them hindering their Growth in Grace and Godliness Saith David Psal 120.6 Wo is me that I sojourn in Mesech that I dwell in the Tents of Kedar It is a hard Matter to keep our Garments clean and no way to defile them living in the midst of a wicked and ungodly Generation Who can touch Pitch and not be defiled therewith The Israelites dwelling among the wicked Natives of the Land of Canaan Psal 10 6.35 36. 't is said learned their Works and served their Gods IV. Tares as Wilson observes are so like Wheat whilst they are in the Blade as hardly the one can be discerned from the other IV. So Hypocrites seem so like true and sincere Christians that for a while the one can hardly be known from the other V. The Man who had Tares sown amongst the Wheat in his Field whilst Men slept would not suffer his Servants to pluck them up lest some of the Wheat should be pluck'd up with them but let them grow together until Harvest and then commands the Reapers to separate the one from the other and the Wheat to gather into his Barn but the Tares to cast into the Fire from whence it appears that those Tares were good for nothing but Fuel for the Fire c. V. So the Almighty tho there be many Hypocrites Hereticks and Reprobates in the World would not have Magistrates or others to pluck them up for their Errors or Heresy only that is destroy them or take them away by corporal Punishment and Death lest they pull up and destroy some of his precious Saints with them instead of those Children of the Evil One but would have them live or grow together in the Field of the World until the Harvest that is the End of the World The Field is the World Mat. 13.38 39 40 41. the good Seed an the Children of the Kingdom but the Tares the Children of the Wicked One. The Enemy that sowed them is the Devil the Harvest is the End of the World and the Reapers are the Angels As therefore the Tares are gathered and burnt in the Fire so shall it be in the End of the World The Son of Man shall send forth his Angels to gather out of his Kingdom all things that offend and them that do Iniquity And shall cast them into a Furnace of Fire there shall be weeping and gnashing of Teeth Inferences THis may put every Christian upon the Search and Examination of
stubborn and mischievous many of them while they seem to have a great zeal for Religion secretly care not what hurt they do to God's Vineyard contriving means how they may undo and ruine the Godly in the Land III. The Goats are a stinking and unclean sort of Creatures there is no Creature saith Gesnar See Topsel out of Gesner that smelleth so strongly as doth a Male Goat by reason of the immoderate Lust which this Creature is exceedingly prone and addicted to above others III. So Wicked Men are unclean filthy and loathsome in the sight of God by reason of their abominable and most beastly Lusts and Uncleannesses Rom. 1.26 27. being given horribly to Fornication Adultery Incest c. From whence cometh the Proverb of those Men that have a strong scent about them that they stink like a Goat IV. A Goat is said to be a very greedy and devouring sort of Creature Pag. 198. for as Dr. Franzius reports that that Field or Pasture that will feed a thousand Sheep will not be enough for a hundred Goats IV. So some Wicked Men are of a very covetous and greedy Disposition not being contented with a small Portion of worldly good things for tho they have some hundreds nay thousands by the Year yet are still craving after more not being satisfied with what they have of their own but also strive to possess themselves of that which is their Neighbours desiring like Wicked Ahab Naboth's Vineyard So that that Portion or Estate which will satisfy and comfortably maintain a thousand Families of good Christians is too little for one of them such is their covetous and greedy Appetite V. Goats feed and lye down with Sheep yet sometimes the Shepherd separates them one from the other V. So tho some Wicked and Hypocritical Persons accompany with the Lord's People and seem to feed lye down with them yet at last the Lord Jesus will separate the one from the other as a Shepherd separates the Sheep from the Goats Simile Disparity GOats are useful some poor People are much supplyed by them both for Meat and Milk BUt some Wicked Men are not only of no use to either poor or rich nay many of them are not only worse than Goats but worse than Infidels so far from relieving others as that they provide not for those of their own Houshold II. Goats have been made use of in the time of the Law for Sacrifice and were also used as clearly typifying Jesus Christ See Ainsworth on Levit. 16.5 8 15. II. But Wicked Men are an abomination to the Lord their very Persons as well as their Sacrifices are detestable no use at all made of them in any part of God's Worship but are excluded therefrom till by hearing the Word they Repent and turn to God and so become the Sheep of Christ Inferences AS this may call aloud to Wicked Men to consider the sad and loathsome Estate they are in so in a special manner it doth reprove all such that like Goats feed and lye down with Christ's Flock and yet are still but Goats and as they so abide they will be found at the left hand of Christ in the day of his appearing to Judgment when they shall be separated so as never to have the Company of the Sheep of Christ more Mat 25.41 and then shall he say unto them on the left Hand Depart from me ye cursed into the everlasting Fire prepared for the Devil and his Angels Wicked Men compared to Thieves Jer. 7.11 Mat. 21.13 Isa 1.23 Rev. 9.21 A Thief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fur Mat. 6.19 20. 24.43 Joh. 10.8 10. 12.6 he that stealeth cunningly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so a Thief was named of old or as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of carrying or taking away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latro Mat. 21.13 26.65 27.38 44. a Robber In what respect Wicked Men may be fitly compared to Thieves take as followeth Parallels SOme are Thieves from their Childhood they begin betimes to steal and rob So the Ungodly begin betimes to be Wicked they are said to go astray from the Womb telling Lies and are by Nature prone to all manner of Sin and Wickedness hereby depriving God of that Honour Fear and Reverence that belongs to him II. Thieves love not the day lest they should be discovered but are busy and active in the Night So Wicked Men hate the Light They love Darkness rather than Light Joh 3.19 because their Deeds are Evil. III. Thieves run many Hazards and Dangers venture their Lives to accomplish their Designs So Wicked Men run great Hazards and Dangers venture not only the Life of their Bodies but of their Souls also to fulfil their Designs and wicked Purposes IV. Thieves are a great Terrour to honest Men they put many in fear So some Wicked and Ungodly Men are a great Trouble Grief and Terrour to those who are Godly how was the Soul of righteous Lot vexed with the filthy Conversation of the Sodomites 1 Pet. 2.7 V. Thieves greatly abuse rob and wrong others not only such as are of their own Rank and Quality but sometimes set upon and rob Persons in Authority the Judg nay and Prince himself hath been sometimes robbed and abused by Thieves Did not Tho. Blood but few Years since steal the King's Crown So Wicked Men greatly abuse their Neighbours they do often take away the good Name of such who truly fear God and sometimes attempt their Chastity c. This is not all they do not only thus endeavour to rob Men such who are poor Mortals like themselves but they rob God and that many ways 1. They rob him of his Glory And 2. Of their own Strength and Flower of their Age which belongs to him 3. They rob him of their Hearts and Affections and place it upon the World and their own base Lusts 4. They rob him of their precious Time and squander it away in a foolish and idle manner upon their Lusts nay hath not that Man of Blood I mean the Pope robbed Jesus Christ of his Crown and Royal Diadem doth he not assume that Power and Head-ship to himself that only belongs to the Prince of the Kings of the Earth VI. Thieves oft-times Kill as well as Steal and Kill in Stealing so that they make thâ—mselves guilty of Murder as well as of Theft So Wicked and Ungodly Men by their Ungodly and Sinful Lives makes themselves guilty of the breach of the whole Law of God by adding Sin to Sin and multiplying their Wickedness and so transgress not only in one but in every Point and thereby wilfully murder their own Souls and many times kill and destroy their innocent Neighbours too VII Thieves are sometimes taken in the Fact or by Pursuit are apprehended and laid Hands on that they may answer the Law in that Case made and provided So Wicked Men are sometimes taken in their Wickedness by the Hand of God
we reade their Brightness and Glory was very great V. Christ's true Ministers are lively and very beautiful when the Spirit of the Lord is eminently upon them they shine gloriously in Grace and Holiness Act. 6.15 Stephen who was a glorious Preacher was said to shine like the Face of an Angel VI. Angels are very obedient to God they do his Commands and wait for his Word VI. The faithful Preachers of the Gospel are very ready to obey God's Commands tho they are thereby exposed to great Danger if God bid them go Rom. 1.15 they go VII Angels are swift in executing their Business hence said to have Wings VII The Ministers of the Gospel are swift in their Spiritual Motion they are said to fly in the midst of Heaven having the everlasting Gospel to preach c. Rev. 14.6 VIII Angels have made known much of the Mind of God to the Sons of Men. VIII Christ's true Ministers daily make known the Mind and Will of God 't is one great part of their Work and Business IX Angels admire reverence and adore the glorious Majesty of God and therefore vail their Faces before him and give Glory to him Yea as Mr. Venning observes 't is their very Business to sing Hallelujahs to God Angels Worship is singing and praising of God they seek not themselves in serving God IX The Ministers of Christ and all true Christians admire and adore God and his glorious Majâ—sty and with self abhorrency vail their Faces as it were ascribing all Glory and Honour unto God Not unto us O Lord not unto us Psal 115.1 but to thy Name do we give Glory the Servants of God desire only to rejoice in God they know no other Name to Glory in but in the Name of the Lord and hence they sing his praise tho in Prison Act. 16. in all which they seek not themselves in any Service they do for God but the Honour and Glory of his Name only X. Angels do their Service to the Lord with joyfulness the Morning Stars 't is said sang together and all the Sons of God shouted for Joy X. So Christ's true and faithful Ministers and People take much delight in their Service their Minds run exceedingly upon their Work to do for God to spend and be spent for God and his People is the desire and delight of their Souls XI Angels are without wearisomness in their Work and Service they are as strong and as lively at the end as they are at the beginning XI So Christ's faithful Ministers and People by the help of God's Spirit labour and faint not 2 Cor. 4.16 For which cause we faint not c. They shall run and not be weary Josh 14.7 8 9 10 11. Caleb was as strong and as able to do Service for God at fourscore as he was at forty Years old XII Angels serve the Saints and watch over them and daily administer to them and tho glorious Creatures do not think it below them so to do XII So the true and faithful Preachers of God's Word serve the Churches Members and Saints of God and daily watch over them and minister unto them and tho possibly some of them may far excell in Parts and Wisdom yet they think not his Service below them XIII Angels are often sent to comfort the Saints when cast down as they ministred to Christ in his Bloody Agony XIII So are Gospel-Preachers sent and commanded to comfort the Feeble-minded and support the Weak they know how to comfort others with the same Comfort whereby they themselves are comforted of God 2 Cor. 1.4 Inferences THis may inform us what Glory and Dignity God hath conferred upon his Servants who labour in the Ministry they have a glorious Name and are greatly honoured by the Lord and therefore should be received with all due respect and esteemed very highly for their Works sake II. It shews us who are true Ministers of the Gospel III. It shews Christ's faithful Ministers how they should do their Work and behave themselves before the Lord. Ministers compared to Stars Rev. 1.20 The Mystery of the seven Stars which thou sawest in my Right-hand and the seven Golden Candlesticks The seven Stars are the seven Angels of the seven Churches and the seven Candlesticks are the seven Churches BY Stars in this place it appears the Ministers of God's Word are meant Metaphor Parallel NAturalists say the Sun communicates his Light to the Stars SO Christ imparts of his Spirit and saving Light and Knowledg to his faithful Ministers II. The Stars are placed by the Lord in the Heavens II. So the Ministers of the Gospel are placed by the Lord in the Church III. The Stars are a great Ornament and shine gloriously in the Heavens III. So faithful Ministers are a great Ornament to the Church in which they shine forth gloriously in Doctrine and Conversation IV. Stars differ one from another in Glory IV. So there are Diversities of Gifts of the Spirit in the Ministers of the Gospel some shine more than others in Parts and Piety V. Stars sometimes are obscured by Clouds and shine not V. So Ministers sometimes through Temptations are beclouded and shine not as at other times VI. Stars are a Guide unto Mariners VI. So the Ministers of the Gospel are Guides to spiritual Mariners VII A Star led the wise Men to Christ VII A true Minister's design in Preaching is to lead Men to Christ VIII Stars give light to Men only in the Night VIII So Christ's Ministers shine forth and give light to Sinners and others whilst the Night of this World doth last IX The Stars send down sweet Influences on the Earth Job 38.31 Canst thou bind the sweet Influences of Pleiades or the seven Stars IX So the faithful Ministers of the Gospel in a blessed manner influence by their heavenly Doctrine and Life the Souls of Men to whom they preach and daily converse with Inferences O What a Blessing are faithful Teachers to a People or Nation where they live Is it not a lovely thing to see the Gospel-Stars Pray that the Heavens may be clear and that these Stars may not disappear nor withdraw their shining Ministers compared to Labourers Luke 10.7 The Labourer is worthy of his Meat THe Lord Christ compares his faithful Servants that preach his Word to Labourers to such as externally work and labour with their hands Labourers Parallel Labourers usually are hired and then set to work We read of one that went to hire Labourers Mat. 20. c. SO Christ spiritually is said to hire Labourers and send them into his Vineyard he assures them of a glorious Reward when they have done their Work II. Some Men labour in the Field they are Harvest-Men II. Such Labourers are the Preachers of the Gospel The Harvest is great Mat. 9.37 and the Labourers are few c. They labour to make ready and gather in Christ's Wheat III. Some labour so hard
you If you acknowledg a religious Respect and Reverence due to the Son of God exercise it in humble Obedience to his Word and if you love him and value his Gospel treat not his Ministers in an unworthy manner and forget not that He who gave his Life a Ransom for you well deserves a Return of the greatest Love from you and to be honoured by you not only with good Words but with your Substance and the First-Fruits of all your Increase Prov. 3.9 Secondly 'T is the Business of your Salvation and the Concern of your precious and immortal Souls that a Minister is employed in and therefore it is much more your own Interest than his that you should make Conscience of your Duty With this Argument the Apostle enforces his Exhortation Heb. 13.17 For they watch for your Souls as they that must give an Account that they do it with Joy and not with Grief for that is unprofitable for you The Ministry can never be effectual to the saving of your Souls if you be not sincere in Obedience under it And will you be less careful for your Souls and their eternal Welfare than you are for your Bodies and the Comforts of a temporal Life Can you be content to lay out your Strength and Substance to provide for these and neglect the other It is sad to consider how many there are among Professors that live in the World as if there were no Truth in the Report of that which is to come and have the meanest esteem of the most necessary Means of Salvation viz. the Word and Ordinances of Christ and a Gospel-Ministry Can expend perhaps an hundred Pound per annum more or less for the Convenience Ornament or Delight of a frail Carcase but will grudg half so much for the Poor or the support of Gospel-Worship Ministers compared to Watchmen Isa 62.6 I have set Watchmen upon thy Walls O Jerusalem Ezek. 3.17 I have made thee a Watchman c. Heb. 13.17 They watch for your Souls Ministers are called Watchmen Watchmen Parallel VVAtchmen have a Charge committed to them and they ought to take heed they do not betray their Trust MInisters have a great Charge committed to them which they ought to see to and so to behave themselves that they may have their Accounts to give up with Joy For 1. They are entrusted with the Word the faithful Word and Doctrine of God is committed to them they must see they preach nothing for Doctrine but what is the direct and undeniable Truth and Mind of God they must not corrupt the Word nor intermix it with the Traditions of Men. I give thee charge in the sight of God 1 Tim. 6.13 who quickneth all things and before Christ who before Pontius Pilate witnessed a good Confession that thou keep this Commandment without spot unrebukable until the appearing of our Lord Jesus Christ 2. They have received the Charge of preaching God's Word they must preach whoever forbid them I charge thee therefore before God and the Lord Jesus Christ 2 Tim. 4.1 2. who shall judg the Quick and the Dead at his appearing and his Kingdom preach the Word be instant in season and out of season reprove exhort with all Long-suffering and Doctrine 3. They have the Charge of God's Ordinances or the holy Sacraments of Baptism and the Lord's Supper Go therefore teach all Nations Mat. 28.19 20. i. e. make Disciples baptizing them in the Name of the Father and of the Son and of the Holy-Ghost c. For I received from the Lord that which also I delivered unto you I had it in charge as if he should say from Christ himself that the same Night in which he was betrayed 1 Cor. 11.23 24. he took Bread and blessed it and said Take eat this is my Body which is broken for you this do in remembrance of me After the same manner he took the Cup c. They must not corrupt the Ordinances nor administer them otherwise than the plain Rule left in the Word of God directeth 4. They have the Charge of the Church and Flock of God Acts 20.27 Take heed therefore unto your selves and unto the Flock over which the Holy-Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own Blood c. 5. They must know the State of the Flock be Examples to the Flock 1 Pet. 5.2 3 Feed the Flock of God which is amongst you not by constraint but willingly not for filthy Lucre but of a ready Mind neither being Lords over God's Heritage but being Examples to the Flock 6. Lastly They have the Charge of Mens Souls Watch for your Souls Heb. 13.17 as such that must give an account These things are part of these Watchmen's Charge II. Watchmen are not to sleep nor give way to slumber they must be awake when others sleep to see what Dangers are near c. II. So the Ministers of the Gospel must not be sleepy and slothful they are to be upon the Watch-Tower to see what Danger approacheth or is coming upon the Church and People of God III. Watchmen are to give warning if they see Evil coming hence they ought to have a good Eye-sight a blind Man is not fit to be a Watchman III. So Ministers or Christ's spiritual Watchmen must give warning when they see Danger approaching and therefore had need be Men of Knowledg They are called Seers if they have no Eyes they cannot be called Seers Ministers had need be like Argus whom Poets say had an hundred Eyes they should be full of Eyes like the living Creatures about the Throne to see before them and behind them that so they may perceive clearly every thing that is evil or hurtful to the Souls of Men or Church of God and give warning of it and not like those foolish Watchmen the Prophet speaks of His Watchmen are blind sleeping lying down Isa 56 10. Ezek. 33.6 7. loving to slumber If the Watchman seeth the Sword coming and blow not the Trumpet and the People be not warned if the Sword come and take away any Person from among them he is taken away in his Iniquity but his Blood will I require at the Watchman's hand They are to give warning to Sinners that they repent and be converted for Wrath is gone out against them from the Lord if they live in one Sin they must perish They are to warn them of the Danger of Unbelief to warn them of the Danger of the Hardness of their Hearts to warn them of the Danger of Pride Covetousness and all other Sins to give warning of the Danger of Idolatry and all false Worship and Heresy of the Danger of Apostacy the Danger of the inordinate Love of the World or of any thing short of Jesus Christ c. IV. Watchmen are made and constituted such by others and called forth to stand upon the Watch. IV. So Ministers are made or
give an uncertain Sound who shall prepare himself to the Battel VI. So a Minister is sometimes commanded to sound an Alarm Joel 2 1. Blow the Trumpet in Zion sound an Alarm in my holy Mountain They are to pronounce Wrath and Judgment to thunder as it were from Mount Sinai to rouze up the slothful and secure Sinner or drouzy Professor and sometimes a Call to Duty to assemble the People to fast and cry mightily unto the Lord Blow the Trumpet in Zion sanctify a Fast call the solemn Assembly Joel 2.15 16. gather the People sanctify the Congregation assemble the Elders gather the Children and those that suck the Breast c. VII A Trumpeter by blowing his Trumpet in the Day of Battel is of great use to an Army the sounding of the Trumpet greatly encourages and animates the Hearts of Souldiers VII So a true Minister by preaching the Gospel is exceeding useful to God's Church in the Day of Trial c. How doth a lively and an awakening Sermon put Spirit and Courage into the Hearts of Christians and make them fearless and valiant for the Truth VIII A Trumpeter usually goes before the Troop of Army sounding his Trumpet he is often exposed to Danger VIII So the Ministers of the Gospel should be as He-Goats before the Flock they are the Leaders of the People Ministers are often greatly exposed IX A Trumpeter is to keep sounding all the while an Army is engaged nay not only to sound his Trumpet but to sound it loud also IX So a Minister must preach always in season and out of season whilst the Saints and Church of God are militant Necessity is laid upon me and wo is me 1 Cor. 9.16 if I preach not the Gospel Yea and it must be preached publickly X. Some Trumpeters have Silver Trumpets nay God commanded Moses to make two Silver Trumpets to call the Assembly and these were for Eleazar and Ithamar the two Sons of Aaron X. Prov. 10.20 So the Tongue of the Righteous is as choice Silver Ainsworth speaking of two Silver Trumpets that were to be made of beaten Work Numb 10. saith it signifies the Labour of the Ministers of giving themselves to Prayer and to the Ministry of the Word Psal 12.7 The Words of the Lord are pure Words as Silver c. XI A Trumpeter makes sometimes sweet Musick with his Trumpet Many love no Musick like the rare sounding of a Trumpet XI So a Minister makes sweet Musick sometimes in preaching of the Gospel in the Ears of Men. And lo Ezek. 33.32 thou art unto them as a very lovely Song of one that hath a lovely Voice and can play well on an Instrument Inferences MInisters must cry aloud and spare not they must lift up their Voice like a Trumpet They must be endued with Courage not fearing the Face of Men sparing none but reprove and warn great and rich Men as well as the Poor II. They must be Men of Wisdom that know how to sound distinctly rightly dividing the Word of Truth lest by their uncertain Sound great Detriment befall Christ's spiritual Souldiers III. Hence let all the Saints magnify God for that they have and do yet hear the joyful Sound by which they have been called to engage in the spiritual Warfare and thereby animated to a Perseverance in the same to the end IV. Also hence may be inferred That as the Saints are spiritual Souldiers so it is their great Concern to observe the sounding of these spiritual Trumpeters with the Silver Trumpets that they may be always ready to make good their Ground in an evil Day And having done all to stand Stand therefore c. Eph. 6. Ministers compared to Spokesmen 2 Cor. 11.2 For I have espoused you to one Husband that I may present you as a chast Virgin to Christ I Have as if the Apostle should say acted the part of a Spokesman I have endeavoured to engage your Affections to Christ Every Minister strives to espouse Souls to the Lord Jesus as Abraham's Servant was employed to obtain Rebeka for Isaac 'T is the main Work of a Minister to win Souls and bring them over to Christ Note Ministers may fitly be compared to Spokesmen Simile Parallel A Spokesman is a Friend to the Lover one that knows his Secrets and is judged faithful a Person that he confides in and is therefore trusted with his great and most weighty Concernments Abraham had great confidence in his Servant and therefore chose him for that Work viz. to go and take a Wife for Isaac MInisters are the Friends of Christ I have called you Friends They know the Mind of Christ The Secrets of the Lord are with them Joh. 15.14 15. All things saith Christ that I have heard of my Father I have made known unto you You have not chosen me but I have chosen you Christ chuses none to this Work but such as are faithful 1 Tim. 1.12 And I thank Christ Jesus our Lord who hath accounted me faithful putting me into the Ministry II. A faithful Spokesman is very intent and diligent in his Business Abraham's Servant would not eat nor drink until he had delivered his Message or told his Errand II. So a faithful Minister is very diligent about his Master's Work Peter and John forsook all and followed Christ He gives himself wholly up to the Work of the Gospel Job 23 12 They esteem with holy Job the Words of his Mouth more than their necessary Food III. A Spokesman uses many Arguments to engage the Affections of the Person to whom he is sent he doth set forth the Merits Riches and Worthiness of the Person who is the principal Suiter III. So Ministers use many weighty Arguments to persuade Sinners to fall in love with and espouse themselves to the Lord Jesus to accept of the Offers of his Grace and Divine Favour being not willing to take any Denial if possible They pray woo and beseech in Christ's Name and some of the Arguments they use are these viz. 1. They set forth the Greatness of their Lord and Master He is the King of Kings and Lord of Lords saith Paul the Lord of Life and Glory saith Peter 2. They set forth his great Riches Vnto me Eph. 3.8 who am less than the least of all Saints is this Grace given that I should preach among the Gentiles the unsearchable Riches of Christ See how Abraham's Servant pleaded when he came to court the Damsel The Lord hath blessed my Master greatly and he is become great Gen. 24.35 36. and He hath given him Flocks and Herds c. Silver and Gold and Man-Servants and Maid-Servants and Camels and Asses Verse 35. And Sarah my Master's Wife bare a Son to my Master when she was old and unto him he hath given all that he hath O how rich and great saith a Minister is God! The Cattel of a thousand Hills are his The Earth is the Lord's and
made the Clouds as useful as so many Buckets to draw up Water out of the Sea and the Wind is made use of as an Hand to carry these Buckets or Clouds whithersoever the great Creator pleaseth to distill it down upon the Earth that the Earth might be replenished and made fruitful by it SO Ministers receive all their spiritual Rain out of the great Fountain of all Fulness Of his Fulness have we all received c. and that by the Spirit that so their Doctrine might drop as the Rain upon the tender Herbs Deuâ— 32. â— and as Showers upon the Grass 'T is according to the Gifts and Operations of the Spirit be it more or less that these spiritual Clouds are filled and as God is pleased to distil and bless the Word it becomes profitable and makes this or that Man fruitful in Grace and Holiness What abundance of Fruit have the Saints brought forth under the dropping of these Clouds II. Clouds are prepared by the wise God as fit Mediums to let Rain down that so it might fall gradually as the Earth is able to take it in to the benefit of all things that grow thereon and not to its detriment as possibly it would were it not that God made use of the Clouds II. Ministers are appointed by the Lord as Instruments to communicate of his Grace and Divine Goodness to the Children of Men. If he should make use of other Mediums it might be to our hurt should he speak to us himself we could not 't is possible be able to bear the hearing of his Words The poor Israelites desired Moses to speak to them would not that God should speak to them any more lest they died III. Clouds let down their Water more freely at one Time than at another now and then it falls down wonderfully III. So the spiritual Clouds sometimes pour down or rather out the Divine Rain in a plentiful manner at other times they seem much straitned in their own Spirits IV. Clouds let down their Water at God's Command and they obey his Voice IV. So Ministers preach at God's Command 't is He that openeth their Mouths 't is as the Spirit gives them utterance V. 'T is a great Judgment upon a People when God commands or restrains the Clouds from raining upon the Earth or upon this or that particular Nation Field or Vineyard V. So 't is a severe and sore Judgment upon a People or Congregation when God suffers his Ministers to preach no more unto them or makes their Ministry of no advantage or profit to them I will command the Clouds Isa 5.6 that they rain no Rain upon it c. VI. Clouds are of great profit to those who have weak Eye-sight in that they are as a Vail between the bright shining of the Sun and them for the Light must be proportionable to the Sight or else the Eyes are confounded VI. So the Ministers of the Word of God are of infinite use and advantage to poor Mortals For we have all but weak spiritual Sight and cannot behold the Glory of God nor take in Divine Mysteries without these blessed Mediums God is pleased to make use of in his gracious Condescension to us and therefore God speaks to us by Men like our selves and opens heavenly Things by earthly Similitudes c. Inferences LEt us pray that these spiritual Clouds may be full of Divine Rain 2. It shews us the great Wisdom and Condescension of God to Mankind and what great Profit we receive by the Preachers of the Gospel 3. It shews the great Folly of all those that go about to stop these Clouds from raining when God hath given them a Command Will they attempt to hinder the Light from shining or the Clouds from raining at their pleasure Even thus they attempt spiritually when they strive to hinder Christ's Ministers from preaching the Word or obstruct the Showers of Gospel-Grace from falling upon the Souls of Men. Ministers compared to Fathers 1 Cor. 4.15 For tho you have ten thousand Instructors in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel MInisters are Fathers spiritual Fathers to Believers Metaphor Parallel FAther is a Name of Dignity Headship and Authority hence the Rulers of Israel were called Fathers MInisters are Men of Name Power and Dignity they are Christ's Substitutes hence called Rulers II. Some are called Fathers because they beget Children this is the common Appellation and Notion of the Word II. Ministers by the preaching of the Gospel in a spiritual way beget Christians to Jesus Christ 1 Cor. 4.15 I have begotten you through the Gospel III. Fathers train up and nourish their Children shewing much Tenderness and Compassion towards them they are said to pity their Children III. Faithful Ministers also train up those Christians they have begotten to Christ in the further Knowledg of the Truth being very tender of them As you know how we exhorted and comforted 1 Thess 2.11 and charged every one of you as a Father doth his Children IV. Fathers have Power to command their Children I know him that is Abraham that he will command his Children c. IV. So Ministers of Christ have Power in his Name to command those Christians who are under their special Care and Charge to do their respective Duties These things teach and command 1 Tim. 4.11 2 Thess 4.6 Now we command you Brethren in the Name of our Lord Jesus Christ that you withdraw from every Brother that walketh disorderly c. V. Fathers ought to be reverenced and honoured by their Children Honour thy Father and thy Mother c. and their just Commands to be observed and obeyed V. So faithful and worthy Ministers ought to be highly esteemed and honoured by the Saints Mal. 1.16 1 Tim. 5.17 Let the Elders that rule well be accounted worthy of double Honour especially they who labour in the Word and Doctrine VI. A Father ought not to be rebuked by his Children it becomes them not so to do tho he may be in a Fault and blame-worthy but entreated VI. So the Minister of Christ ought not to be rebuked by any particular Members of the Church to whom he belongs tho in some things he may be blame-worthy Rebuke not an Elder 1 Tim. 5. but entreat him as a Father Tho I doubt not but that the Church after a due and orderly Proceeding with an Elder if he be under Evil and obstinate may be rebuked nay not only so but further proceeded against also VII 'T is the Honour of a Father to rule and govern his Children and whole Family with Wisdom and Discretion VII So 't is a great Honour to a Minister or Pastor of a Church to rule and govern the Congregation where he is placed wisely behaving himself in all things not to be soon angry peevish nor self-conceited but to study the Rule and impartially to carry it with an equal
have fit Instruments to work with viz. the Gospel which is called the engrafted Word i. e an Instrument or Means by which Souls are planted or grafted into Christ by the help of the Holy-Ghost without which they can do nothing III. A Planter knows that until the Ground he is to plant be dug up and well prepared 't is not meet to be sowed or planted III. So Ministers know unless the Hearts of Sinners are dug by the powerful Convictions of the Word and Spirit of God they are not fit to receive the Seed of Grace nor to be planted in God's Vineyard IV. Planters as Naturalists observe find by experience that a wild ungrafted Tree never bears good Fruit nor can till it be removed out of its natural Soil into a good Soil and grafted with a better Kind The Root that bears this wild Fruit is a degenerate Root and that is the Cause the Fruit is so unpleasant sowre and naught IV. So Ministers also know that unregenerate Men who grow upon the natural Root of old Adam unless they are removed and planted into Jesus Christ cannot bring forth acceptable Fruit to God until removed by the Power of the Word and Spirit and transplanted into Jesus Christ by a lively Faith Mankind naturally are the Off-spring of a corrupt and degenerate Root viz. the first Adam for as is the Root and Tree such are the Branches and the Fruit thereof A corrupt Tree cannot bring good Fruit. Mat. 7.18 V. A Planter who hath Skill in Grafting knows the Stock must be cut off before the Sienes as some call them or after Pliny Sions be grafted in V. So a Minister knows that until the new Stock viz. Jesus Christ was cut off that is to say crucified no Men as spiritual Syenes can be grafted into him by a lively Faith Tho there is in this a great Disparity as applied to Ministers for Planters cut off or cleave the Stock themselves before they graft the Siene but Christ was cut off by another hand VI. A Planter knows a Twig that is to be grafted or a Bud inoculated must first be cut off with a Knife that is keen or sharp or an Instrument from the Tree on which it naturally grew And when the Grafts are cut off in order to this Work 't is a critical Season with them saith worthy Mr. Flavel if they lie too long before they are engrafted or take not with the Stock they die and are never more recovered they may stand in the Stock a while but are no part of the Tree VI. So a Minister knows before a Soul can be grafted into Christ he must be cut off of the old Stock viz. old Adam and taken off of his own Righteousness The first Work upon a Christian is cutting Work They were cut or pricked in their Hearts Acts 2.37 Heb. 4. while Peter preached to them The Word of God is sharper than a two-edged Sword As no Siene is engrafted without cutting so no Soul is united to Christ Joh. 16.8 9. without a true and cutting Sense of Sin and of its own Misery And when Souls are under a Work of Conversion 't is a critical Time with them many have miscarried then and never recovered again They have indeed for a time remained like dead Grafts in the Stock by an external lifeless Profession but never come to any thing for such dead Grafts in a little time fall off from the Stock Christ and perish But this I must needs say it is principally for want of being quite cut off or because they were never throughly cut or wounded at Heart Convictions upon their Hearts were never deep enough or not kind Convictions rather Legal than Evangelical they were not cut by a fit Instrument c. VII A Planter when Grafts are cut off and prepared to be engrafted makes all convenient speed he can to close them with the new Stock the sooner saith one that is done the better The Graft is intimately united and closely conjoined with the Stock the Conjunction is so close that they become one Tree VII So a Minister when he sees poor Sinners are fitted and every way prepared by powerful Convictions ought to make what speed he can to apply the Plaister and direct them to a Closure with Christ that is to say Act. 16.30 31. to believe on the Lord Jesus And when this is done there is an intimate Union betwixt Christ and the Souls that believe in him He that is joined to the Lord is one Spirit 'T is the nearest closest and strictest Union they are so glewed one to the other so that look as the Graft is really in the Stock and the Sap of the Stock is really in the Graft So a Believer is really tho mystically in Christ and the Spirit of Christ is communicated to a Believer He that dwelleth in Love dwelleth in God 1 Joh. 4 16 And as the Graft is bound to the Stock so steadily that the Wind cannot lose it so the believing Soul is fastened to Christ by such Bonds Flavel as will secure it from all danger of being loosed from him any more This doth the Soul's Vnion with Jesus show And where and how these heavenly Plants do grow VIII A Planter sometimes plants a whole Vineyard with the help and assistance he hath from others VIII So a painful Minister may nay and has planted a whole Church by the help and assistance of the Spirit of God yea several Churches as St. Paul and others we read of c. IX A Planter's Work like other Labourers is very hard they oft-times sweat at it spend and waste themselves they find some Ground very rocky and difficult to dig up and to manure IX So is the Minister's Work a very hard and laborious Work no Digger nor Planter works harder or takes more pains than some faithful Planters or Preachers of the Gospel they frequently sweat at their Work as we have elsewhere shewed and by their Study and great Labour waste their frail Bodies Some Sinners have rocky Hearts X. A Planter doth not only plant but also water his Plants that they may grow and thrive the better X. So godly Ministers do not only preach whereby Souls are planted by the heavenly Doctrine but also pray for Encrease whereby their Plants are watered I have planted and Apollo watered What Paul plants Apollo comes after and waters with his Doctrine that dropp'd like Dew Neither is he that planteth any thing nor he that watereth but God that giveth the Encrease XI He that plants a Vineyard with his own Labour ought to be allowed to eat of the Fruit thereof and it would be accounted a strange thing should he be denied it XI So a faithful Minister or spiritual Planter ought to eat of the Fruit of that Church or Vineyard he hath planted or doth keep prune and manure that is to say to be fed and comfortably maintained by them Who goeth a Warfare at his
forbidden but now through Christ there is a free Trade opened again to Heaven Convinced and repenting Sinners may be stored with all Things they need as Pardon Peace Union and Communion with God and eternal Life even all the Riches of Grace and Glory Ho every one that will Come buy and you that have no Money come buy Isa 55.1 and â—at yea come buy Wine and Milk without Money and without Price VI. Those that honour an Ambassador honour the Prince that sent him but those that abase slight or despise him do also despise the Prince or State that sent him We cannot despise this Messenger and yet honour his Master saith Mr. Gurnal VI. So those who receive and shew all due respects to Christ's faithful Ministers honour Christ whose Deputies they are and whose Person they represent Few are so bold as to say with that proud King Who is the Lord Exod. 5.2 that I should obey him Yet many dare say Who is the Minister that I should obey his Message or repent at his Summons or tremble at the Words he speaks What 's he Do I not know him What 's he better than us Shall I mind what he says A Rush for his Doctrine c. But let such read that Word He that heareth you heareth me Luk. 10.16 and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me VII An Ambassador should take heed he cast no Indignity upon his Office by any base or unworthy Practice he should behave himself with all Wisdom and Gravity and avoid all dirty and unseemly Actions for in so doing he would bring much Honour and Renown not only to himself but to his Master also that sent him VII So Ministers must be holy Men that they bring not themselves and the Dignity of their Function into Contempt A wise grave and gracious Behavior exceedingly becomes a Minister Paul saith he magnified his Office O then let others take heed they do not vilify and debase it That which another Man may do without much Reproach you cannot do but it will be to your great Blemish and Dishonour nay and to the Dishonour of Christ and of his Truth also VIII An Ambassador is to do his uttermost endeavour to negotiate and accomplish such Matters he is sent about he must see to his Charge For if the Treaty of Peace or Marriage or Ambassy for Commerce and Trade succeed not the Ambassador is sure to be called to an account how he hath discharged his Place c. VIII So Ministers must see the Work of their Place and Function They are saith Gurnal ' called Ambassadors in regard of their Duty as well as Dignity where there is Honor there is Onus Places of Honour are Places of Trust Many like well enough to hear the Ministers Dignity with Diotrephes they love Preheminence yet would willingly be excused the Work that attends it None have a greater Trust reposed in their Hands than Ministers 't is tremendum Onus a Weight that made the Apostle tremble under it I was among you saith Paul with much fear and trembling They have the Charge of Souls committed to them one of which is more worth than all the World no less than the Price of Blood the precious Blood of Jesus Christ To them is committed the Word of Reconciliation Hence they pray and beseech and use all Means imaginable to bring the Souls of Men to Terms of Peace and Reconciliation with God through Christ they knowing the sad and dreadful Effects if they speed not in their Ambassy Knowing the Terror of the Lord we persuade Men. And in another place saith Paul We pray you in Christ's stead be you reconciled to God For if the Treaty of Peace between God and Sinners doth not succeed the Minister is sure to be called to an account how he discharged his Trust in the Business c. IX An Ambassador is to keep close to his Instructions he is in nothing to act contrary to or derogate from his Commission IX So Ministers must see they keep close to the Word of God they had need to take their Errand well before they come into the Pulpit or Assembly of God's People I have received of the Lord what I delivered unto you They must speak nothing require nothing preach nothing but what is according to the Authority of God's Word which is above the Church Senates General Councils or any Authority whatsoever These Ambassadors must act and do exactly according to their Commission c. X. An Ambassador must not only act according to his Commission as to Matter but must deliver his Message also with much Zeal and with all due respect had to his Master or Prince that sent him He must not prosecute his Business coldly or after he hath had Audience give himself to the Pleasures of the Court where he is resident and mind his Affairs no more or not regard how his Master's Business succeeds What Answer will he be able to return Surely if he should do thus he could not say he had done the Work of a faithful Ambassador c. X. So Ministers must be fitted with Zeal and act diligently in their Places or prosecute their Business vigorously their Hearts must be deeply engaged in their spiritual Ambassy They are to preach with all fervency as having the Sense of Christ's Honour and the Worth of immortal Souls upon their Hearts and not only say Thus and thus saith the Lord and be satisfied to see People willing to give them the hearing Tho they may thank them for that Civility yet they must not quit them unless they see they accept of the Terms of Peace and Reconciliation offered to them in Christ's Name through the Gospel They must shew them the Profit that will accrue to them if they do comply and the Danger on the other hand if they do refuse and that it will be more tolerable for Sodom and Gomorrah in the Day of Judgment than for them XI It behoveth an Ambassador to be faithful in all things to his Master's Interest and not to become a Pensioner to a Foreign Prince for such an onâ— is utterly unworthy of such an honourable Employment XI So Ministers must not comply with Christ's Enemies or seek for Reward from them such as would betray his Interest whatever is proffered them But as we are allowed of God to be put in Trust with the Gospel even so we speak 1 Thess 2.4 5. not as pleasing Men but God which trieth our Hearts For neither at any time used we flattering Words as ye know nor a Cloak of Covetousness God is Witness XII An Ambassador ought to seek the Interest of his Fellow-Subjects and shew much Love Care and Tenderness to them so far as the Interest of his Prince will bear and not to do any thing to the spoiling of their Trade c. XII So Ministers ought to seek the Good and Welfare of all the Saints and
Church of God and help them by their Counsel and Prayers at all times and not to weaken but strengthen their Hands and protect them from the Scorn Reproach and Oppression of the Enemy as much as lieth in them c. XIII When a Prince finds his Ambassadors cannot succeed in their Business but that all Terms of Peace are rejected he calls them home and then bloody Wars commonly follow XIII So when God sees that the Messenger and Message he sends by his faithful Ministers is slighted and that Sinners remain obstinate after long patience he calls home his Ministers perhaps takes them away by Death and resolves to treat with that People or State no more but contrary-wise to let out his Wrath upon them And thus it fared with Israel of old The Lord God of their Fathers sent to them by his Messengers rising early and sending them c. 2 Chron. 36.15 16. But they mocked the Messengers of God and despised his Word and misused his Prophets until the Wrath of the Lord arose against his People till there was no Remedy Inferences THis shews what great Dignity God hath conferred upon his faithful Ministers and this Title should procure an honourable Esteem of them in the Hearts of all Persons to whom they are sent And this is more necessary to the good Success of their Message than is generally thought tho 't is evident what Ministers speak upon this Subject is misconstrued as if they herein rather sought themselves than to befriend the Gospel or advance the Honour of their Master Men are ready to interpret it as a Fruit of their Pride and an Affectation they have of some outward Grandure and worldly Pomp which they design to gain by such a magnificent Title The Apostle himself was sensible of this and yet would not desist to magnify his Office 1 Cor. 4.5 and therefore saith he Let Men so account of us as Ministers of Christ and Stewards of the Mysteries of God and that they should judg nothing before the Time Object But some may say If God will use Ambassadors to treat with Sinners why doth be not use Angels c. 2 Cor. 4.7 Answ 1. The Apostle answers this We have this Treasure in earthen Vessels that the Excellency of the Power may be of God and not of us 2. Ministers being Men have the Advantage many ways above Angels for this Work 1. They are more concerned themselves in the Message they bring than Angels are What greater Argument for a Man's Care than his own Interest 2. They have a more deep Sense arising in their Hearts upon the account of the Temptations they are subject to c. 3. The Sufferings which Ministers meet with for the Gospel's sake are of great advantage to their Brethren had Angels been the Ambassadors they could not have sealed to the Truth of their Doctrine with their Blood they cannot die c. 4. Besides the Presence of Angels might terrify and afrighten us their Glory is so great c. II. This shews that Ministers have a special Commission How shall they preach except they are sent Rom. 10. They must have a lawful Call to this Office as Ambassadors have III. Let poor Sinners from hence be persuaded to hearken to them and carefully receive the Message Ministers bring from the great God and accept of Terms of Peace and close in with Jesus Christ IV. It shews the wonderful Love of God and the great Care he hath of Men's Souls V. It shews what an intolerable Affront is offered to the Majesty of Heaven by those that abuse or deride the Ministers of the Gospel and much greater by them that persecute and imprison them for delivering their Message Paul was an Ambassador in Bonds c. VI. It shews the Weight and Importance of the Preachers Message it is not a slight or sleeveless Errand they come about Deut. 30.15 Joh. 3.36 Mark 16.15 16. I set before you this day Life and Death Hear and your Souls shall live He that believeth not the Wrath of God abideth on him Go into all the World and preach the Gospel to every Creature He that believeth and is baptized shall be saved but he that believeth not shall be damned Ministers compared to Rulers Heb. 13.7 Remember them which have the Rule over you who have spoken unto you the Word of God c. MInisters of the Gospel are Rulers or Governors c. Rulers Parallel RUlers are Men in high Place endued with Power and Authority over others 't is a Name of Dignity SO Ministers are the chief of God's People such as have great Power committed to them as the Deputies and Ambassadors of Christ II. Rulers or Governors have a Law by which they ought to rule and govern in all things II. So Ministers are to rule the House and Church of God by the Rule of God's Word III. 'T is an evil thing and justly reprovable in Rulers to exceed the Limits and Bounds of the Law by which they are to rule and govern or to carry things according to their own Wills and Lusts not regarding the fundamental Laws of the Land where they live III. So 't is an abominable Evil in Ministers to rule according to their own Wills violating the Law of God Ministers may exceed their due Bounds and be arbitrary and tyrannize over the People in things spiritual as well as Civil Rulers or Magistrates in things temporal IV. Rulers in some places are chosen by the People whom they govern 't is the People's Privilege to chuse their Magistrates IV. So Ministers ought to be chosen by the Church 't is the Privilege of the People to chuse their own Pastors and other Officers according to the Qualifications laid down by the Spirit of God 1 Tim. 3.1 2 3. Acts 6.3 Wherefore Brethren look ye out among your selves c. V. Rulers ought to be wise Men Men fearing God See Jethro's Counsel to Moses Exod. 18.21 Thou shalt provide out of all the People able Men such as fear God Men of Truth hating Covetousness 2 Sam. 23.4 c. The God of Israel said the Rock of Israel spake unto me He that ruleth over Men must be just ruling in the Fear of God What a sore Rebuke doth God give covetous Rulers by the Prophet Ezek. 22.27 Her Princes in the midst thereof are like Wolves ravening the Prey to shed Blood and to destroy to get dishonest Gain V. So Ministers ought to be Men wise holy and of a blameless Conversation such as are given to Hospitality 1 Tim. 3.2 3. and not greedy of filthy Lucre. 'T is an odious thing to see a Minister covetous who is required to open the Nature of and preach against that Sin as well as all others and ought to live accordingly How can he preach against that Sin he is guilty of himself or if he doth what good effect can he think it will have upon other Mens Hearts when
moment II. It may raise our Hearts to admire the Grace and Goodness of God in sending Christ to satisfy for our Sins III. Let us also from hence be stirred up to cry for Pardon and Forgiveness of our Sins Forgive us our Debts Quest What is it we desire of God in this Petition Answ 1. We pray that God would not require or exact Payment and Satisfaction for our Sins of us for if he should pass by Millions of Sins and set down but one hundred nay come so low as to charge but ten nay forgive us all save only one that one would sink us down to the lowest Hell Should God require us to make satisfaction but for one evil Thought we should be utterly undone 2. We pray saith Mr. Burges that God would lay our Sins upon Christ or accept of Satisfaction in and through him for seeing saith he God hath declared his Will that Man shall die for Sin if we should pray that he would absolutely forgive our Sins it would be to pray that he might be unjust Therefore in this Prayer thus we may argue O Lord we call not upon thee to repeal any Threatning to nullify thy Word to become unjust but thy Wisdom hath so found out a way that we may be pardoned and thou satisfied c. 3. We pray that through Christ's Atonement or the Propitiation of his Blood our daily Sins and Infirmities may be forgiven us and we kept in a State of Justification for if our former Sins should be forgiven and not our present and future our Case would be desperate for Sin like Sampson's Hair tho cut it will grow again And as we sin daily so we ought to pray for Pardon through Christ's Mediation for Sin is not actually forgiven before committed nor before we have the true Sense and Sorrow of it upon our Hearts Where God gives Remission he gives a broken Heart Acts 5.31 4. We pray that God would account or impute Christ's Righteousness unto us for Pardon 5. We pray for the sense and feeling of the Grace and Blessing of Pardon in our own Souâ—s for it is one thing to be pardoned and another thing to know or have the feeling sense of it our selves We are in this Case saith an eminent Person like some Heir or Prince that hath many temporal Dignities but by reason of his infancy doth not understand it We pray principally 1. For the real Exhibition of Pardon and 2. For the Declaration and Manifestation of it in our Consciences Some say That God from all Eternity hath pardoned Sins past present and to come and that when we believe or repent our Sins are pardoned declaratively only to our Consciences but now I say We pray not only for Assurance and Manifestation of Pardon but for Pardon it self The Reasons are 1. We might by the same Rule interpret all the other Petitions in regard of Declaration only and not of Exhibition When we pray for Sanctification and Glorification in that Petition Thy Kingdom come it might be as well said that we are sanctified and glorified from all Eternity and therefore when we are saved and glorified in Heaven this is but to our sense and feeling And thus Men make the Decrees of God to be from Eternity with the Execution of them in Time How ridiculous would it be to expound that Petition Give us this day our daily Bread thus viz. Not that God should give us our daily Bread but make us to see and feel that he hath given it to us 2. A second is from the Nature of Forgiveness it self When Sin is pardoned it is said to be blotted out now can any think that blotting out is only in a Man 's own Conscience and Feeling It is more immediatly out of God's Book it being a Metaphor taken from blotting or crossing Debts out of a Book of Accounts c. and not only the Guilt that lies upon our Hearts therefore these are very separable the one from the other A Man may feel no Weight or Burthen of Sin upon him and yet it stand in red Characters in God's Book and on the contrary a Sin may be blotted out there yet be very heavy and terrible in a Man's feeling and apprehension So Sin pardoned is said to be covered or hid not in respect of us as if it were taken from our Sight but from God's Sight and he is said to cast our Sins behind his Back 3. This Explication as the whole Sence of the Petition would overthrow all other Scriptures which make no Pardon of Sin to be but where the Subject hath such Qualifications as this in the Text viz. forgiving others c. 4. This which these Men say would make no difference between Sins repented of and Sins not repented Where do we read that God doth like the Pope antedate his Pardon before the Sin be committed or repented of Burges 6. We pray That as God doth forgive Sin so also he would release the Punishment and take away all the Wrath that doth belong to it It is but a Mockery which Papists make about Pardon as if indeed God did pardon the Sin but not the Punishment that that abides still and we must work out a Release from that by our own selves It is true God tho he doth pardon Sin yet he may grievously afflict but these are only fatherly Chastisements and not judicial Punishments But in this Prayer we desire as the Sin is removed so also whatsoever Troubles Afflictions or Chastisements do remain that they likewise may be taken away that as the Gulf of Hell is removed so every Cloud also may be dispelled 7. We pray not only for Pardon but also for the gracious Concomitants and Effects of it which are Peace with God and Joy in the Holy-Ghost c. Rom. 1.5 From the Whole we may infer I. That Man is a guilty Sinner nay that Believers are not without Sin as they are in themselves Man as considered in his fallen State is accused and charged by the Law and must plead and he cannot plead Not guilty being under the Impeachment of his own Conscience Ille noscens se damnat quo peccat die This might have been the Plea of Adam before his Fall but none else 1 Kings 8.46 There is no Man that sinneth not Eccles 7.20 1 John 1.8 Our Plea then must be Guilty and in this Case we must plead Mercy for the sake of Mercy or Mercy for the sake of Christ or upon the account of the Satisfaction he hath made II. There is ro pleading Mercy for the sake of Mercy for as one well observes that were not to plead but to beg nor were it at all to be justified but meerly pardoned it were to be dealt with alone upon the Score of Grace and not at all upon the Score of Righteousness whereas Justification is an Act of Justice rather than Mercy tho it is true in the Salvation of Sinners both Grace and Justice as hath been shewed
to live and dye in Sin and so to be cast both Body and Soul into Hell Fire O! what an alarm may those two Scriptures among many sound in the Ears of Wicked and Ungodly Men Be not deceived neither Fornicators nor Idolaters nor Adulterers not Effeminate nor Abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Raylers nor Extortioners shall inherit the Kingdom of God 1 Cor. 6.9 10. But whither then must they go See Rev. 21.8 But the Fearful and Vnbelieving and the Abominable and Murderers and Whoremongers and Sorcerers and Idolaters and all Lyers shall have their part in the Lake which burneth with Fire and Brimstone which is the second Death Hell utter Darkness Mat. 8.12 Shall be cast into utter Darkness Jude v. 13. To whom is reserved the blackness of Darkness for ever AS the Torment and Misery of the Ungodly is set forth by a Furnace of Fire so 't is also by Darkness utter Darkness and blackness of Darkness as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Parallels GOD sometimes hath brought Darkness upon a People as a great Judgment for Sin and Rebellion against him So God in just Judgment will cast the Wicked into Darkness into a burning Furnace of Fire but such Fire as shall give no Light therefore called utter Darkness II. Where there is Darkness either by want of Light or want of Sight to see the Light there cannot be any comfortable Enjoyment of any visible Object that might afford them Satisfaction and Content as it doth those that enjoy the Light So to be cast into Darkness nay utter Darkness not only such Darkness that is a deprivation of Light or occasioned by want of Sight but a Darkness of Terror and Torment reserved for Wicked and Ungâ—dly Men called the blackness of Darkness For as the Glory of Heaven shall abound beyond all comparison with glorious Light called the Inheritance of the Saints in Light Col. 1. So the Horrors and Terrors of Hell will consist in that abounding Darkness beyond all comparison III. As to be shut up in Spiritual Darkness is a separation from God as to his Presence in a way of Grace So to be shut up in the thickness and blackness of the darkness of Hell is an eternal separation from God and the enjoyment of him for ever when once he shall say Depart from me there is a separation from all Joy and Happiness Ye cursed there is a black and direful Excommunication into Fire there is the Extremity of pain everlasting there is the Perpetuity of the Punishment prepared for the Devil and his Angels there are the Infernal tormenting and tormented Company And to encrease the horror and amazement of the Damned this Fire shall only torment them not give them any Light but they shall be cast out into utter Darkness where shall be weeping and gnashing of Teeth Disparity WHen God brings Darkness upon a Land as he did upon Egypt as an Judgment it hath been but for a while a certain time and after there hath been Light again but those that shall be cast out in the Darkness of the Pit of Hell shall never see Light more neither Spiritual Natural nor Artificial As there will be no need of the Sun nor Stars in Heaven So the Damned shall not have any Benefit thereby whatever their Needs and Necessities are II. Men may be in Darkness spiritually and they may be enlightned and saved through Grace but to be cast out into the dark and dismal Gulf of Hell it totally and everlastingly deprives of any use of Means for enlightning any more for ever Gospel-Light shines not at all in that dark and dismal Region because they hated the Light thereof in this World they must now be cast out into utter Darkness in the World to come III. Men may be in Darkness and yet enjoy many other Comforts tho they be deprived of Light But the Damned in Hell are not only in black and thick Darkness but are also deprived of any other Comfort As they see nothing but Darkness so they hear nothing but dismal Screeches and amazing dreadful Crys and gnashing of Teeth IV. Men may be naturally Blind or shut up in a dark Dungeon and yet may have much of the Presence of God with them But the Damned that are in the blackness of Darkness that is the Darkness of Hell shall utterly be deprived of the comfortable Presence of God As they said to God depart from us So are they separated with a Depart ye from me ye cursed into everlasting Fire or into the blackness of Darkness for ever Inferences HOw might this awaken Sinners and be a means to turn them from Spiritual Darkness to Light and from Satan the Prince of Darkness to God Oh! that these closing direful and amazing Lines might turn many to Righteousness to believe repent and obey the Gospel before the Lord Jesus come in flaming Fire rendring Vengeance upon all that know not God nor obey the Gospel II. How just will the Condemnation of such rebellious Sinners be who will neither be drawn by the tenders of Mercy and Salvation to Jesus Christ and of an enjoyment of Heaven through him nor be deterred from their sinful Course by all the threatned Judgments nay tho it extend to Hell it self to the Fire of Hell to the blackness of Darkness for ever Oh! were there not Eternity written upon the Gate of the broad way that leads to Destruction the Damned might have some hope tho it were not till hundreds of thousands of Millions of Years were expired But O Sinners when once this dark dismal Dungeon hath shut its Mouth upon you and you come with the Devil and his Angels to lie therein you can never come out more never see Light more never have ease from intollerable Torment more no Father Husband Wife c. can come to light so much as a Candle or dip the tip of a Finger in Water to cool your Tongue III. Let the Redeemed of the Lord rejoyce and magnify the God of their Salvation who hath given them good hope through Grace that they are delivered from Wrath to come by being called out of Spiritual Darkness into Christ's marvellous Light and by him have escaped that dreadful Doom of being cast out into utter Darkness Moses's Vail removed OR A TREATISE OF TYPES Adam a Type of Christ Rom. 5.14 Death reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's Transgression who is the Figure of him that was to come Parallels ADam had no Father but God So Christ likewise had no Father but God They were both in an especial manner called the Sons of God the one by Creation the other by eternal Generation II. Adam was made Heir of the World Chriâ—â— is Heir of all Things not only of this World but of that which is to come III. Adam was a common or publick Person representing all his Seed or natural Off
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
only gives Direction how we should pray and that we should in Prayer only design the Glory of God 10. After the clearing of the Lamps of the Candlestick Evening and Morning then the Incense was burnt shewing that all our Prayers and Duties must be according to the Directions of God's Word and Spirit 11. The Incense was made of divers Spices Psal 51. So must the Prayers of the Godly be seasoned with divers Graces viz. true Repentance lively Faith and unfeigned Love 12. The Incense was offered up in the Holy Place without the Veil of the Holiest near to the Testimony before the Mercy-Seat So we must always have an Eye to Christ in our Prayers who is the true Mercy-Seat we must come to God by him c. 13. Once a Year the Altar was sprinkled with the Blood of the Expiatory Sacrifice signifying how Christ is by shedding of his Blood consecrated our blessed Mediator and that no Prayer is acceptable to God but through Faith in the Blood of Christ The Altar of Burnt-Offering Exod. 27.1 to 9. a Type of Christ Parallels ALtar in Hebrew Mizbeach in Greek Thusiasterion Ainsworth so named of Sacrifices offered thereon it was anointed dedicated sanctfied to be most holy that it might sanctify the Gifts offered thereon This Altar and Sacrifice signified Jesus Christ sanctifying himself for his Church and People that so he might sanctify them II. This Altar was but one and in one place and the Sacrifice only to be offered upon it signifying thereby that we have but one Altar of Redemption and Salvation viz. Jesus Christ alone who only once and in one place offered up a sufficient and unreiterable Sacrifice for the Sins of Mankind III. This Altar had four Horns also See Altar of Incense IV. It had a brazen Grate in the midst of it which let the Ashes and like things fall through c. whereon the Fire was put which might signify two things 1. The Humanity of our Saviour who bore the Fire of God's Wrath for our Sins thus Guild 2. Isa 53.12 It signifieth saith Ainsworth the place wherein the Holy Fire always burneth that is the Heart which sustaineth also the Sacrifice 2 Tim. 1.3 Rom. 1.1 2. Heb. 7.14 and where all Ashes and Excrements of Corruption are inwardly conveyed away as they are discovered by the Word and Spirit of God as also our Sanctification by Affliction V. In that the Altar was to be made of Shittim Wood and overlaid with Brass that it might endure the Fire it might figure out the Human Nature of Christ supported or sustained by the Diety to endure God's Wrath for our Sins VI. They that served at the Altar lived of the Altar So they who preach the Gospel should live of the Gospel Disparity THE Altar was one thing and the Sacrifice another But Christ is both the Altar Sacrifice and Sacrificer too he offered up his Body by the Eternal Spirit as a Sacrifice acceptable to God the Father The Brazen Laver Exod. 30.18 to 25. what it was a Type of THE Brazen Laver served for the Priest-hood to wash their Hands and Feet in before they ministred before the Lord typifying that inward washing by Christ's Blood wherewith all the Holy Priesthood of Christ must be sanctified in Heart and Life before their Services can be accepted in the sight of God and that none ought to minister the Word of Life but Godly Persons who are washed in the Laver of Regeneration Psal 50. Vnto the wicked God saith what hast thou to do to take my Words into thy Mouth c. II. After the Priests had washed themselves clean and arrayed themselves they entred into the holy Place So after the Godly are inwardly washed by the Blood of Christ and have received by Faith his Righteousness to adorn them they become fit Members of the true Gospel-Church III. They shall wash themselves saith the Lord lest they die to shew that all Persons must be purged by Faith in Christ's Blood Mark 16.16 or die eternally IV. He that toucheth or washeth in the Laver it being anointed with the holy Oil as all other Things in the holy and most holy Place were shall be holy saith the Lord signifying that all they who by Faith touch the Lord Jesus who is anointed with the Oil of Gladness above his Fellows shall be spiritually sanctified accepted and accounted holy before the Lord likewise The Sacrifice of Beasts a Type of Christ THe Beasts that were appointed for Sacrifice were to have Horns signifying the Kingly and Priestly Office of Christ Horns as we have elsewhere shewn being a Symbol of Power c. II. They were to be of a tame sort not wild and savage Beasts who by force are brought to the Slaughter signifying the Meekness and Mildness of Jesus Christ who was patient like a Lamb led to the Slaughter Isa 53. III. They must be of the Male Sort which generally are the strongest signifying the Excellency and Strength of Jesus Christ IV. They ought to be without blemish and the best of the Flock or Herd and presented of voluntary Will noting two Things 1. That Christ should be perfectly holy and that he should willingly lay down his Life 2 That we should dedicate to God the best of our Days Time and Strength and not offer unto the Lord a corrupt Thing and also perform all our Services to him with a free and willing Mind V. They were to be presented at the Door of the Tabernacle to be slain signifying that Christ s Blood makes our entry into the Church of God here and into Heaven it self hereafter VI. They must lay their hands upon the Head of the Beast who brought him noting thereby our Sins being laid upon Jesus Christ and that we must lay the hand of Faith upon him if we would have Benefit by his Death VII Then the Burnt-Offering was slain signifying that so it behoved Christ the great Anti-type to be slain or crucified for our Sins Mark 16.15 Mâ—t. 28.18 19. VIII The Blood thereof then was sprinkled about the Altar noting the All-sufficiency of Christ's Death and Plenty of his Bloodshed with the large spreading or preaching thereof universally throughout the whole World IX The Skin thereof was plucked off and the Flesh cut in pieces thereby shewing the Grievousness of Christ's Sufferings X. The Body the Head and the Fat and all was laid on the Fire signifying how Christ should suffer for us both in Body and Soul Isa 53.12 My Soul is exceeding sorrowful even unto Death XI This Burnt-Offering was called a sweet Savour unto the Lord which in Christ's Death is solely and only accomplished for 't is thereby God's Wrath is appeased and his Justice satisfied XII The Ashes were to be carried without the Host and put into a clean Place shadowing thereby how Christ should be buried without the Gates of Jerusalem in a Tomb wherein never Man lay and that his Body should not
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
reality of his human Nature that prompted him to express himself so he adds But for this Cause came I unto this hour see Mat. 26.29 Rom. 14.4 Rom. 14.4 Who art thou that judgest another Mans Servant to his own Master he standeth or falleth as if he had said There is but one Lord of all Christ Jesus To him he stands if he be firm in Faith to him he falls if he sins as thou suspectest He has the Prerogative and Power of judging in himself but thou hast not c. And whereas he had made mention of his Fall he immediately adds the Correction He shall be held up for God is able to make him stand that is to clear up all suspition of Evil. 2. So in those Phrases where the denial of the Affirmative is subjoyned where nevertheless the Denial is rather to be understood comparatively or respectively as Joh. 16.32 John 16.32 Ye shall leave me alone the Epanorthosis the Figure we speak of follows and yet I am not alone because the Father is with me Christ was alone with respect to Men but not with respect to God 1 Cor. 7.10 1 Cor. 7.10 But to the married I command the Correction follows Yet not I but the Lord. Both commanded the Lord principally as the Soveraign Law-giver and Paul as his Servant and Minister 1 Cor. 15.10 1 Cor. 15.10 I laboured more abundantly than they all the Apostle subjoyns a Correction lest it should savour of Arrogancy in ascribing that to himself which was the work God yet not I but the Grace of God which was with me He was set on work by Divine Grace which was the primary Cause of all his Labour and Success Gal. 2.20 Galat. 2.20 I live yet not I but Christ liveth in me he speaks of Spiritual Life which he attributes not to himself but to Christ the Prince of Life as the supream Author and Cause of it see Gal. 1.6 c. Prov. 6.16 Rom. 8.34 Gal. 4.9 2 Tim. 4.8 1 Joh. 2.2 3. When a positive and affirmative Antecedent is corrected by the Particle if which is very familiar and frequent in Cicero's Writings as Gal. 3.4 Have ye suffered so many things in vain if it be yet in vain As if he had said Ye have not only suffered in vain but with Loss and Detriment also c. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aposiopesis Reticentia a holding ones Peace derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obticeo to be silent is when the course of Speech is so abrupt or broken off that some part is concealed or not uttered yet by that means to aggravate it This is used in Scripture 1. In Promising as 2 Sam. 5.8 Whosoever smiteth the Jebusite we are to understand he shall be Chief and Captain as 1 Chron. 11.6 see 1 Chron. 4.10 Luk. 13.9 And if it bear Fruit you must understand well or 't is well which is not in the Greek but supplyed in our English Bible 2. In Commination Gen. 3.22 And now lest he put forth his hand and take also of the Tree of Life and eat and live for ever In these words of the Lord being angry with Man for his Sin and violation of the Divine Law we must by an Aposiopesis understand what is omitted viz. I will drive him out of the Garden and forbid him my Presence which was done as the next words declare See Ezek. 34.8 with ver 10. Gen. 20.3 Behold thou art a dead Man for the Woman which thou hast taken away that is if thou dost not restore her as is gathered from Verse 7. See Gen. 25.22 3. In Complaint Psal 6.3 My Soul is also sore vext but thou O Lord how long that is wilt thou be averse to me or delay Help Luke 19.42 If thou hadst known even thou at least in this thy day the things unto thy Peace so the Greek we are to understand which belong unto thy Peace 4. In swearing this Figure is frequently used 1 Sam. 3.14 Psal 89.35 Isa 14.24 62.8 c. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostrophe Aversion or turning away Apostrophe fâ—om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn is a breaking off the course of Speech and a sudden diverting it to some new Person or thing This is made 1. To God Neh. 4.4 in the middle of his Discourse of the re-building of the City Nehemiah converts his Speech to God Hear O our God for we are despised c. See another Example Chap. 6.9 Psal 33. the Psalmist in the third Person speaks of God and his Works and Attributes concluding Verse 22 with an Apostrophe directed to God Let thy Mercy O Lord be upon us according as we hoped in thee so Psal 82.8 Psal 109.21 Jer. 11.18 and elsewhere frequently 2. To Men whether living or dead 2 Sam. 1.24 to the Daughters of Israel and ver 26. in that lamenting Epicedium of David there is a passionate Apostrophe to dead Jonathan see 2 Sam. 7.23 where there is an Emphatical Apostrophe of God to the People of Israel Psal 2.10 11 12. Esa 7.14 Psal 6.8 103.24 Esa 1.5 Jer. 5.10 Rom. 11.13 Sometimes this Apostrophe is directed to some second Person yet uncertain who it is which by a Synecdoche of the species denotes any body Psal 27.14 34.11 13. Rom. 2.17 9.19 20. 12.20 13.3.14.4 10. 1 Cor. 7.16 Gal. 4.7 6.1 Sometimes to whole Cities by which their Inhabitants are Metonimically to be understood as Mat. 11.21 23. And to a Man 's own Soul Psal 42.5 11. Why art thou cast down O my Soul Psal 43.5 Psal 103.1 c. 104.1 146.1 c. ☞ Note that an Imperative Commanding or Exhortatory Apostrophe is frequently Indicative and Vaticinatory or Prophetical that is such things as are to come to pass are foretold by the Prophets in the form of commanding Esa 6.9 10. see Mat 13.14 Act. 28.26 27. Esa 47.1 5. 23.16 Take an Harp Isa 23.16 go about the City thou Harlot that hast been forgotten upon which Musculus thus comments Per formam Apostrophes c. By the form of an Apostrophe he expresses the care of restoring Tyre He does dot exhort her to do this but under this Figure foretels what she shall do after her Restitution seventy Years from that time she shall act as an Harlot who when released from any great Affliction falls afresh to the practice of her Meretricious Arts and Inticements to allure the unwary Youth to her Snare She takes her Harp for the Whores in those Countries were skilful in that sense-inticing Art of Musick quavers her Notes in consort with her charming Voice gadding about the City to insinuate into the Affections of Young Men. So Tyre when restored will fall again to Merchandizing Vid. Gram Sac. p. 339. in as brisk a manner as before its Devastation c. Jer. 6.1 6 26. 3. To Brutes or things wanting Reason Joel 2.12 Be
deny some things And sometimes in this manner the Question and Answer are joyned both which are equipollent to a connexive Enunciation whose Antecedent is taken from the Question and the Consequent from the Answer as Psal 25.12 What Man is he that feareth the Lord him shall he teach in the way that he shall chuse Ver. 13. His Soul shall lodge in Goodness and his Seed shall inherit the Earth that is these things shall be conferred on him that fears the Lord So Psal 34.12 13. Psal 107.43 Jer. 9.12 Hos 14.10 See also Prov. 22.29 with 29.20 5. In a matter of Doubt Doubt Gen. 18.12 Therefore Sarah laughed within her self saying After I am waxed old shall I have Pleasure these words denote diffidence and doubt and the unlikelihood in her Judgment of what was promised as the following words of the Lord manifest Rom. 10.6 But the Righteousness which is of Faith speaketh on this wise Say not in thy Heart who shall ascend into Heaven Ver. 7. Who shall descend into the Deep or Abiss These Interrogations of Doubt are brought to denote the uncertainty of self-Righteousness which Righteousness by Faith wholly takes away consult the next Chapter 6. Exaltation Exaltation and Extenuation Rab. Kimhi in his Comment on Jer. 22.23 says that the Interrogative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid vel quam what or how is used in a double Signification viz. to exalt a thing as Psal 31.19 O how great is thy Goodness Psal 139.17 How precious also are thy Thoughts unto me O God Or to extenuate a thing as Psal 8.4 What is Man that thou art mindful of him that is how inconsiderable and unworthy is he of thy Grace and Favour So Psal 144.3 See also Isa 2.11 to 22. with Psal 146.3 4. 1 Sam. 9.21 2 Sam. 7.18 Gen. 23.15 Exod. 3.11 1 Kings 9.13 c. 7. Expostulation Expostulation Accusation or chiding Gen. 12.18 Pharaoh chid Abram What is this that thou hast done unto me why didst thou not tell me that she was thy Wife Ver. 19. Why saidst thou She is my Sister So Gen. 31.26 27 30. 44.4 15. Other Examples are Psal 11.1 Psal 50.16 Isa 5.4 58.3 Ezek. 12.22 Dan. 3.14 c. 8. Indignation Indignation as Psal 2.1 Why do the Heathen rage and the People meditate vain things That these are words of Indignation appears Ver. 5. Mat. 17.17 O faithless and perverse Generation how long shall I be with you how long shall I suffer you this was an Apostrophe to the Apostles by way of Indignation as appears from Ver. 10. 9. By way of Insultation Insultation and Irony as Psal 42.3 While they continually say unto me Where is thy God So Psal 79.10 c. More Examples see Jer. 22.23 23.33 with Ver. 36. Joh. 18.38 10. By way of Lamentation Lamentation as Psal 3.1 Lord how are they increased that trouble me or Lord how numerous are my Enemies Psal 22.1 Lam. 2.20 Psal 77.7 8 9. Hab. 1.17 Miseration 11. By way of Commiseration or Pity as Lam. 1.1 How doth the City sit solitary that was full of People c. Lam. 2.1 How hath the Lord covered the Daughter of Sion with a Cloud in his Anger c. so frequently in the Lamenations 12. By way of Negation Negation concerning which we refer you where we have spoke a little before of the Emphasis of an Interrogation Optative or wishing 13. By way of Wishing as 2 Sam. 23.15 Who will make me drink of the Water of the Well of Bethlehem That is O that some body would make drink See Rom. 7.24 14. By way of Prohibition Prohibition or Disswasion from a thing of which you may see the fourth and fifth Paragraphs before going 15. By way of Rejection or Refusing as Numb 23.8 How shall I curse him whom God hath not cursed and how shall I defy or detest him whom the Lord hath not defied or detested As if he had said I neither can nor dare do this thing see Judg. 11.12 2 Sam. 16.10 1 Kings 17.18 2 Kings 3.13 Hosea 14.9 Joel 3.9 Matth. 8.29 Mark 5.7 Luke 8.28 Joh. 2.4 CHAP. VI. Of the Figures of a Sentence in Dialogism FIgures in a Dialogism of which we have given a Description before are five in Number which we will briefly expound and illustrate with Examples as Aporia ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animi pendeo c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubting or Deliberation is a Figure when we deliberate or reason with our selves what we ought to say or do as Psal 139.7 Whither shall I go from thy Spirit or whither shall I fly from thy Face or Presence c. See the four following Verses Other Examples are Lam. 2.13 Luke 16.3 4. 1 Cor. 11.22 Phil. 1.22 23 24. Rom. 7.24 25 c. Anâ—oenosis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to communicate 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anacoenosis which signifies Communication or an imparting of a thing to another is a Figure when we deliberate or consult with those things with whom we argue for or against as Isa 5.3 4. Now therefore O Inhabitants of Jerusalem and Men of Israel judg I pray you betwixt me and my Vineyard c. so Luk. 11.19 Acts 4.19 1 Cor. 4.21 10.15 16. 11.13 14. Gal. 3.1 2 5. 4.21 c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occupation is when that which may be objected is anticipated and avoided this is done either covertly or tacitely or open and plainly Of the first sort we reckon when the Objection is not mentioned but only the Answer Rom. 9.6 It cannot be that the Word of God should take no Effect for they are not all Israelites that are of Israel so the Greek This obviates an Objection viz. If Israel be rejected the Word of God will be ineffectual I will be thy God and the God of thy Seed c. An open or plain Prolepsis Prolepsis is when the Objection is stated and answered this is often joyned with a Prosopopoeia the parts of this are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypophora and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anthupophora The first is the Adversaries Reason or Objection the latter the Solution or Confutation of it Examples are Isa 49.14 But Sion said The Lord hath forsaken me and my Lord hath forgotten me The Answer of this Objection follows Ver. 15. Can a Woman forget her sucking Child c. See also Mat. 3.9 Rom. 3.1 2 3 4 27 29 31. 4.1 2 3. 6.1 2. 7.7 9.14 19 20. 10.18 19. 11.1 11 19 20. 1 Cor. 15.35 36 c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Permission is when we seriously or ironically permit or grant a thing and yet object the Inconveniency or Unreasonableness of it Examples of a serious Epitrope Epitrope are Rom. 2.17 Behold thou art called a Jew and restest
Answer or the Proposition only leaving the Answer to be found out of which sort there are many Examples in the Parables of our Saviour of which see Gram. Sacr. p. 483 c. and Illyricus Part 2. Clavis Script 4. Tract in the Titles of Similitudes as also our Treatise of Parables VI. Schemes taken from Division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merismos Distribution is when the Whole is largely expounded by a Deduction from the Parts properly or analogically so called as Isa 24.1 2 3. Ezek. 36.4 Rom. 2.6 7 8. Joh. 5.28 29. Synathroismos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congeries a Heap or Pile is when things of several Species are piled or huddled together Isa 1.11 13 14. 3.16 Rom. 1.29 30. Gal. 5.19 20 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anabasis Increase is when the Speech ascends by degrees from the lowest to the highest or when the latter Words increase in Vehemence beyond the former still adding the Vehemence to the Oration See Psal 2.1 2 3. Acts 4.25 26 27. Isa 1.4 Psal 7.5 Psal 18.37 38. Ezek. 2.6 Dan. 9.5 Hab. 1.5 Zech. 7.11 12. 1 Cor. 4.8 1 Joh. 1.1 Sometimes there is a progress from the highest to the lowest Ezek. 22.18 in the names of Metals see Phil. 2.6 7 8. VII Schemes taken from Definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epexegesis Interpretation is when Words of the same Signification are joyned to illustrate a Sentence as Psal 17.1 Psal 35.1 2 3. Psal 18.1 2. Jon. 2.3 4 6. Zech. 6.12 13. to this they refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epimone Commoration viz. When one persists in his Speech changing only the Words or Sentences Mat. 7.21 22 23. 12.31 32. Col. 2.13 14 15. 1 Cor. 7.36 37 c. When that which was before obscurely delivered is in the same Sentence more clearly expounded they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermeneia which signifies Interpretation Isa 1.22 23 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Periphrasis Circumlocution is when a thing is pronounced or described with many Words Some say that the Reason of this is because Truth may be proposed more splendidly or that which is unseemly may be avoided Some Interpreters say That the Phrase Gen. 20.16 Gen. 20.16 To be a covering of the Wives Eyes is a Periphrasis of a Husband because she was really his Wife and because it was his Duty to protect her hence it is said Ruth 3.9 Spread thy Skirt over thine Handmaid that is receive me into thy Protection in a way of Marriage then from the Duty of the Wife who is to reverence and obey her Husband for the Women were to be vailed to betoken Subjection Gen. 24.65 1 Cor. 11.5 c. The intire words of Abimeleck to Sarah Gen. 20.16 runs thus Behold I have given thy Brother a thousand pieces of Silver Behold he is to thee a covering of the Eyes unto all that are with thee and with all other and be thou advised so the Hebrew as if he had said Thou didst tell me Abraham was thy Brother to whom so falsly represented I have given a present of a thousand pieces Silver for a Recompence of what he suffered But he is thy Husband not thy Brother and is so acknowledged by all thy Family Therefore let him be so known to all Strangers and let this Passage forewarn you by which you have wilfully put your self in hazard and dissemble no more that way c. So a parting or double way is called the Door of Eyes in the Hebrew Gen. 38.14 It is said by a Periphrasis they are the words of Vossius lib. 4. Instit orat cap. 13. that when mention is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Mens retiring to a place of Ease they covered their Feet Judg. 3.24 1 Sam. 24.4 For the Hebrews Greeks and Romans wore not Breaches as we do but long Gowns or Coats which covered their Feet at that time This may be an Instance of the Modesty of the sacred Stile See more Examples Judg. 5.10 2 Sam. 3.29 2 Kings 18.37 Esa 36.12 2 Chron. 26.5 Job 10.21 22. where there is a Periphrasis of Death See Job 16.22 So Job 18.14 Death is called The King of Terrors that is which terrifies the wicked ver 13. it is called The first born of Death that is most cruel and funest the Metaphor being taken from the Right of Primo-geniture to which belong'd a double Portion and other Prerogatives and therefore from these whatever was excellent and chief in its own kind was by the Hebrews called the first-born other Phrases respecting Death See Gen. 15.15 25.8 42.38 2 Kings 22.20 Psal 94.17 Psal 115.17 Esa 14.15 38.10 2 Cor. 5.1 Phil. 1.23 2 Pet. 1.13 14 c. Job 26.13 the Whale is called a Serpent like a Bar or oblong because of his immense Length See other Examples Eccles 12.1 2 c. Prov. 30.31 2 Sam. 5.9 with Josh 15.8 2 Sam. 5.6 Ezek. 1.22 where there is a Periphrasis of Christal Ezek. 24.16 21.15 a Wife is called the desire of the Eyes as ver 18. Ezek. 26.9 there is a Periphrasis of a battering Ram a Periphrasis of Gems of a bright Lustre Ezek. 18.14 as a Carbuncle Ruby Chrysolite c. See more Examples Ezek. 31.14 Micah 7.5 Zeph. 1.9 In the New Testament Men are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 born of Women Mat. 11.11 See also Luke 21.35 Job 1.9 Luke 2.23 1 Thess 5.3 Mat. 1.18 23. 24.19 Mark 13.17 Luke 1.31 21.23 Rev. 12.2 There is a Periphrasis of Rest Psal 132.3 4 5 c. the meaning of which that he would not rest till it be done c. VIII Schemes taken from Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sentence is a certain general brief and seasonable Saying Gnome Chriae Noema of the Manners or Affairs of this Life without the allegation or citing of an Author Prov. 1.2 they are called words of Prudence or Vnderstanding But if an Author be quoted it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chria that is a profitable Saying as Seneca says ita vivendum esse cum Hominibus tanquam Deus videat sic loquendum cum Deo tanquam Homines audiant that is We must so live with Men as if God had seen us and we must so speak with God as if Men heard us And as Craesus in Xenophon says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arts are the Fountains of good Things Demosthenes says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Laws are the Soul of a City c. But if an Allusion only be made to a Sentence or famous Saying or if it be accommodated to a certain Person it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noema that is Cogitation or thinking which is frequent in prophane Rhetoricians But Concerning the sacred Scripture It abounds with the most sweet and useful Sentences in the World John 6.68 Lord to whom shall we go thou hast the Words of Eternal Life A fair description of which we have Eccles 12.11 The words of the Wise
restoring Sight to the blind as it is cited Luke 4.18 are not in the Hebrew Text of Isa 61.1 but in the Septuagint Compare Zech. 9.9 with Mat. 21.8 and Psal 8.2 with Mat. 21.16 Upon which * Part 2. Clavis Script p. 103. Illyricus thus says In septuaginta Interpretum versione citandâ notandum est Apostolos in Novo Testamento non immerito aliquid dedisse imbecillitati Christianorum communi consuetudini quod non aliter aliquoties dicta Scripturae citaverint quam sicut jamdudum apud vulgus ex illa versione innotuerint sic enim illi pusillis Christi lac praebentes ac ad eorum captum sese accommodantes loqui non dedignati sic videmus etiam Parentes aliquando cum Infantibus balbutire that is In the Citations of the seventy Interpreters in the New Testament we are to note That the Apostles yielded much to the Weakness of Christians and common Custom and that seasonably in not quoting those Places otherwise than the Capacity of the Vulgar could reach For they giving as it were Milk to those tender Babes of Christ and accommodating themselves to their Vnderstanding disdained not to speak after that manner So we see Parents sometimes lisp to their little Ones Rivet says thus * In Isagog Scrip. cap. 10. p. 138. They viz. the holy Pen-men of the New Testament followed this Interpretation in those things only which did no way prejudice the Truth of Faith especially when they had occasion to discourse of any dangerous departure from that very version received among the Greeks or as he adds The Apostles and Apostolical Men used that common Version by a Liberty no way dangerous to win upon the Greeks or Gentiles who had great Veneration for it tho not in every part perfect Yet we must carefully note that the Apostles did not always quote the Septuagint as by the comparing of divers places may appear as Esa 25.8 for the Hebrew word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in sempiternum for everlasting the Septuagint has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevailing or overcoming but St. Paul translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Victory Matthew and John as Jerome witnesses in his Comment on Esa 6. made their Quotations from the Hebrew whereas Luke was very skilful in the Art of Medicine and better read in Greek therefore his Stile is elegant both in his Gospel and in the Acts of the Apostles savouring more than they of human Eloquence and more using Greek than Hebrew Citations Examples from John and Matthew are Zech. 12.10 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They will look upon me because they have insulted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixed or pierced but John 19.37 cites it out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall see him whom they pierced compare the Version of the Seventy Hos 11.1 with Mat. 2.15 Mic. 5.1 with Mat. 2.6 Esa 42.1 2 3 4. with Mat. 12.18 19 20 21. these and other Passages are to be opposed to such as do overmuch extol that Greek Version and attribute divine and authentick Authortiy to it because the Evangelists and Apostles sometimes made use of it which kind of reasoning might carry a shew of Validity had they always used it which 't is certain they did not and the Reason why they cited it sometimes is given before Citations from sense not word for word 2. Testimonies and Prophecies of the Old Testament are alleadged and produced in the New not always according to the Letter or word for word but frequently by change of the Phrase in divers Respects as 1. Sometimes words are left out which are not for the present purpose Detraction 1. as appears if you compare Deut. 24.1 with Mat. 5.31 and Deut. 25.5 with Mat. 22.24 and Esa 9.1 with Mat. 4.15 and Esa 42.4 with Mat. 12.21 Some observe more especially that the sacred Writers when they make Allegations do for brevity and perspicuity sake cite the first and the last and cut off the middle as Esa 28.11 12. with 1 Cor. 14.21 and Esa 40.6 7 8. with 1 Pet. 1.24 25. and Zech. 9.9 with Mat. 21.5 c. Sometimes words are added for Illustration or Exposition's sake Adjection 2. as Gen. 2.24 with Mat. 19.5 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they two are emphatically added And they two shall be one Flesh So Deut. 6.13 compared with Mat. 4.10 where the exclusive word is added with great evidence viz. Thou shalt worship the Lord thy God and him only shalt thou serve See also Esa 64.4 with 1 Cor. 2.9 where these words are added Neither hath it entred into the Heart of Man There is sometimes a Transposition of Words which nevertheless diminishes not Transposit 3. nor varies the sence as Esa 64.4 compared with 1 Cor. 2.9 where the hearing of the Ear and the seeing of the Eye are transposed so the Destruction of Altars and the killing of the Prophets are transposed 1 Kings 19.14 with Rom. 11.3 There is sometimes a change of the words themselves Change 4. and sometimes of their Accidents The change of words themselves happens 1. From the diversity of reading in the Hebrew Text especially when the Quotation is from the Septuagint who having made use of Bibles not pointed did frequently read and expound it otherwise then 't is in the Hebrew Gen. 47.31 And Israel bowed himself upon the Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bed he worshipped or adored his Lord God so as that he bowed his Body to his Beds-head but the Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Et adoravit Iâ—rael super summitatem virgae sâ—ae Heb 11.21 And Israel worshipped upon the end or top of his Rod or Staff for they read it as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Rod or Staff the difference being only in the Points This Version the Apostle exactly follows Heb. 11.21 And whereas there is a different reading even in the Greek some Copies having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus of his some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suus his There arises a double Interpretation here viz. That Jacob through Age being in Bed leaned upon his Staff and thanking God for the promise of a Sepulture with his Fathers hence say some it should be thus Et inclinavit se Baculo suo innixus And he bowed himself leaning upon his Staff or that he bowed himself to the Scepter which Joseph held and honoured his Son in his Office that that Dream might be fulfilled which Joseph had of the Obeysance of the Sun and Moon mentioned Gen. 37.9 which the vulgar Version and that of Erasmus will have rendred And he adored leaning on the top of his Rod c. Another Example you have Psal 40.7 Mine Ears hast thou opened of which Metaphor see our sacred Philology Book 1. Vol. 1. cap. 7. But the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a Body
Instit lib. 2. BOOK IV. THE Fifth HEAD OF Metaphors Allegories and Similes With other borrowed Terms Respecting the Graces of the Holy-Spirit AND THE Blessed Ordinances of the Gospel Grace compared to Salt Mark 9.50 Have Salt in your selves c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. TOuching the several Metaphorical Notations of this Term Salt we shall refer you unto the Eleventh Chapter of Philologia Sacra By Salt in this place is meant the blessed and most precious Grace of the Spirit Metaphor Parallel SAlt is of a searching quality if it be laid or rubb'd upon Meat it will pierce and search it to the very Bone TRue Grace or the spiritual Operation of the Spirit is of a searching nature it will when received in Truth infuse it self into every Faculty of the Soul The Spirit searcheth all things yea 2 Cor. 2. the deep things of God If there be any Sin hid it will search and find it out Simile Parallel II. Salt is of a purging cleansing and purifying nature it will work out Blood Filth c. as common Experience shews II. Grace is of a purging and purifying virtue it will not only search Corruption out whether it be in the Heart or Life but also in a blessed manner purge and work it forth He that hath this Hope 1 Joh. 2.3 purifieth himself even as he is pure III. Salt hath a preserving quality it will not only purge Corruption out of Meat but also preserve Meat and other things from Corruption and Putrefaction III. Grace preserves the Soul from all manner of Sin and Defilements it will not suffer a Saint to run with others to the same excess of Riot 1 Pet. 4.4 but teacheth us to deny all Vngodliness and worldly Lusts and to live righteously soberly Tit. 2.12 and godly in this present World How shall I do this thing and sin against God IV. Salt seasons things causing that to taste savoury which otherwise would be no way pleasant wholsom or good for the Body Can that which is unsavoury be eaten without Salt Job 6.6 IV. Grace seasons a Christian it makes him savoury to God and to all good Men savoury in his Words savoury in his Dealings and Commerce savoury in all his whole Conversation not only savoury himself but seasoning others also hence called the Salt of the Earth Let your Speech be alway with Grace Col. 4 6 seasoned with Salt That ye may know how to answer every Man V. Salt is of universal use throughout the World it is the one thing needful among Men it is said to season all things we receive great Advantage by it It is known to be exceeding necessary both by Sea and Land V. Grace is also absolutely necessary 't is the one thing needful to Salvation without which there is no getting to Heaven The Advantages all Believers receive thereby are wonderful All Men of what rank or quality soever stand in need of Grace they were better be without Gold than without Grace It is good in every Place and Condition Men need it as well at Sea as at Land in Sickness and Health VI. Salt as Pliny and other Naturalists say is exceeding good against the Sting of Serpents and will destroy Worms that breed in the Body and hath many other medicinable Virtues in it VI. Grace is a most Sovereign Remedy against Sin that Sting of the old Serpent and there is nothing like it to kill the Worm of Conscience that is bred by means of the Corruption of the inward Man and there gnaws and greatly torments the Soul and many other Soul-medicinable Virtues it hath VII Salt was made use of under the Law in Sacrifices And every Oblation of thy Meat-Offering shalt thou season with Salt â—â—v 2 13. With all thy Offerings thou shalt use Salt VII Grace must be made use of in all our spiritual Sacrifices and Offerings unto God We must pray with Grace and sing with Grace and do all in God's Worship with Grace in our Hearts nothing we do will be accepted without it Mark 9.4 Every one shall be salted with Fire or seasoned with Affliction and every Sacrifice shall be salted with Salt viz. Grace Metaphor Disparity SAlt is natural or else made by Art of salt Water Ashes Fire Plin. lib. 3â— p. 41â— 41â— c. Pliny says that in India they have Salt out of Quarries of Stone GRace is supernatural No Man hath the Divine Influence and Operation of the Spirit of God naturally nor can he get it by any humane Contrivance or Art whatsoever Joh. 1.14 it is the Gift of God II. If Meat be quite corrupted putrified stink and is loathsom Salt cannot recover it nor make it savoury II. But if the Soul be wholly or in every Faculty thereof corrupted stinks and is loathsom in the Nostrils of God yet Grace can quickly recover it and make it very savoury and sweet to God and good Men. III. Salt may lose its Saltness or Savour and become good for nothing but to be trodden under the foot of Men. III. Grace cannot lose the excellent Savour thereof Christians may lose much of their Salt or decay in Grace but Grace be it little or much will never lose its own precious Virtue IV. Things may be over-salted or seasoned so that they may be spoiled and become unwholsom to human Bodies IV. But no Man can be over-much seasoned with Grace never had any Christian too much of this spiritual Salt in him The more you receive and take in of this the better you will be seasoned thereby Inferences FRom hence we infer That Grace is the principal Thing 2. How unsavoury are all graceless Persons The whole World lieth in Wickedness They are like putrified or stinking Carrion in a Common-Shore as the Greek Word there signifieth 3. This may stir up all ungodly Ones to look out and cry mightily for Grace the excellent Nature of which is set forth under the Metaphor Light Vol. 1. 4. Let all who profess themselves Christians examine themselves throughly whether they are salted with Grace or not Are you savoury Men and Women What is your Communication your Speech your Conversation c. 5. Take heed you lose none of this Divine Salt you will soon become unsavoury if you have not Salt in your selves 6. You that should season others should have much Salt in your own Hearts and Lives Ye are the Salt of the Earth The Girdle of Truth Ephes 6.14 And having your Loins girl about with Truth c. A Girdle properly is a Belt or Girdle used to be worn by Souldiers to preserve the Breast and Belly Truth hath various Acceptations in the holy Scriptures some of which according to Wilson and others you may take as follows 1. The most perfect Divine Essence which is Truth it self and the Author of all Truth in his Creatures Thou hast redeemed me O Lord God of Truth Psal 31.5 2. Jesus Christ I am the
Way the Truth and the Life John 14.6 3. The Statutes Precepts and Promises of the Law of Moses Thy Commandments are Truth Psal 119.151 v. 142. 4. The whole Word of God both Law and Gospel Thy Word is Truth John 17.17 Whereof you heard before by the Word of the Truth of the Gospel Col. 1.5 5. The Light of Nature in Man since the Fall to help him to know God so far as to leave him without excuse Which with-hold the Truth in Vnrighteousness Rom. 2.18 6. True Religion taught and contained in the Gospel Who hath bewitched you that you should not obey the Truth Gal. 3.1 Tit. 1.1 7. Truth of Grace Sincerity void of Deceit in Heart and Life I have walked before thee in Truth Isa 30.3 Thou lovest Truth in the inward Parts Psal 51.6 8. Fidelity and Faithfulness between Man and Man Jer. 5.1 2. 9. Judgment and true Justice Truth is fallen in the Streets 10. Most true far from all Deceit The Judgments of the Lord are Truth 11. Truth signifieth Sincerity from the Heart with assent of the Mind Psal 19.9 as one truly purposeth c. without Hypocrisy 1. But that which is principally intended by the Girdle of Truth according to Expositors is first the true Doctrine of the Gospel called the Word of Truth 2. Truth of Grace and Sincerity of Heart called 1 Cor. 5.8 The unleavened Bread of Sincerity and Truth By Loins is meant the Mind Gird up the Loins of your Mind c. A Christian should be of a sound Judgment he should be girt about as with a Girdle with Truth and Sincerity Hold the Mystery of Faith in a pure Conscience 1 Tim. 3.9 Maintain the true Religion and be sincere and upright in the Profession of it Why Truth in both these respects is compared to a Girdle will appear by what follows Metaphor Parallel A Girdle was of use in former times by Souldiers it was part of their Habit or Armour THe true Doctrine of the Gospel or the holy Principles of Religion and Sin erity are of great use among all Christ's Spiritual Souldiers in order to the arming of them compleatly II. A Girdle cleaves close to a Man when 't is well girt to him and it is not easily unbuckled by an Adversary II. So thâ— Truth of Christ should be fastened in â—ur Hearts and Judgments that we may not be wavering in our Minds Stand fast in the Faith c. 1 Cor. 16.13 Sincerity ought to cleave to our inward Parts as a Girdle doth to the Loins of a Man III. A Girdle compasseth a Man about III. So the Truth of Christ and Sincerity of Heart should compass Christians about they ought to keep always in the bounds of Truth and Uprightness God hath set Bounds to his People out of which they must never go we must not swerve aside to the Right-hand or Left nor play the Hypocrite for such that do so cannot be said to be girt about with Truth IV. A Girdle strengthens the Loins of a Souldier or him that is well girt therewith Jer. 1.7 Gird up thy Loins and arise and speak unto them all that I command thee 2 Sam. 22.40 be not dismaied as much as if God should say Isa 45. be strong for thy Work Thou hast girded me with Strength c. Their Loins shall be loosed Job 12.21 I will loose the Loins of the Kings He weakeneth the Strength of the Mighty the Girdle of the strong so the Heb. IV. The true Doctrine of the Gospel or that Religion that is according to Godliness joyned with Sincerity of Heart is the strength of every Christian or Souldier of Christ if he hath not this Girdle on his Loins are loose and weak and he is as unstable as Water as Jacob speaks of Reuben Let Truth go nay Gen 49.2 3. one Truth go and how doth it weaken our Hands or profess it with a false and deceitful Heart and how unable are such to stand against the Assaults of the Enemy On the other hand when a Person is well girt with Truth in both these respects he is thereby made strong and couragious V. A Girdle was used to gird on the other parts of the Souldiers Armour Let not him that girdeth on his Harness boast himself as he that putteth it off 1 King 20.11 V. Truth is that which fastneth or girdeth on every part of the Christian's Armour Sincerity compleats and perfects all what will a Man's Faith Hope Righteousness signify without the Girdle of Truth unless he keeps within the Bounds of Christian-Doctrine and is sincere and upright in the Profession thereof VI. Girding up the Loins notes a Preparation for Battel and War Thus David spake of Christ Gird thy Sword on thy Thigh Psal 45.3 O most Mighty Let not him that girdeth on his Armour boast c. VI. So the Apostle would have Saints stand or be ready to engage their spiritual Enemies Eph. 6.14 having their Loins girt about with Truth Such a Person is prepared to encounter with all Adversaries of the Soul We should be girt with the Truth and girt for the Truth that is as another Apostle speaks to contend for the Faith once delivered to the Saints Jude 3. We should be ready to dispute fight make War as good Souldiers of Christ Opponents are like Combatants Controversial Divinity saith Mr. Caryl is called Polemical Divinity Caryl on Job 38. pag. 35. Disputes are Word-Wars and there have been as hot Wars made by the Pen as ever were by the Sword Gird up now thy Loins c. saith God to Job The Lord seems to send him a Challenge to the Battel by a further Debate Arm thy self like a mighty Man get ready for the Duel for I am resolved to trie what a Man thou art in arguing A Saint being girt with Truth and Sincerity is fitted for any Conflict VII We read of girding up the Loins for Travel or when a Man is to take a Journey Thus Elisha said to Gehazi 2 Kin. 4.29 Gird up thy Loins and take my Staff in thine hand and go thy way It was the Fashion in those Eastern Countries where they wore their Garments long and ordinarily loose to gird them up by which they could travel the better VII So Christians should have their Loins girt about with Truth and Uprightness that they may be fitted and prepared to travel Heaven-wards God's People are Strangers and Pilgrims whilst in this World and are travelling to their own Country and to have their Minds well girt up with Truth will be a great Help to them in their Journey A Storm of Persecution may soon blow away the loose Garment of Profession if a Person be not girt with the Girdle of Truth and Sincerity VIII There is mention made of girding up the Loins in order to serving and attending on Business Which of you saith Christ having a Servant plowing or feeding Cattel will say unto him by
't is Sincerity that imboldens a Christian and makes him valiant Saints compared to Gold Job 23.10 When he hath tried me I shall come forth as Gold Isa 13.12 I will make a Man more precious than fine Gold c. Simile Parallel GOld is a precious Metal it is esteemed as one of the rarest Things on Earth hence Things of great Value are in the holy Scriptures set forth by Gold THe Saints are a choice and precious People the excellent Ones in all the Earth Psal 16.2 Prov. 12.26 Isa 44.4 Lam. 4.2 Deut. 32.9 Since thou hast been precious in my Sight thou hast been honourable and I have loved thee They are called precious Sons of Zion comparable to fine Gold God esteems them as his Portion The Lord's Portion is his People Jacob is the Lot of his Inheritance II. Gold tho it is a pure Sort of Metal yet there is some Dross in it tho as Naturalists observe there is not any Metal that is more free from Dross and Rust than Gold is II. The Saints of God tho holy very precious and gracious Ones yet are they not without Sin there is some Dross of Corruption in the very best Eccl. 7.20 1 Joh. 1.8 There is not a just Man upon the Earth that doth good and sinneth not If we say we have no Sin we deceive our selves and the Truth is not in us III. Gold is refined in the Fire and thereby is made more pure than it was before III. So the Saints are put into the Fire I mean into the Furnace of Affliction to purge and refine them from all the Dross of their Corruption Job 23.10 When he hath tried me I shall come forth as Gold I will make a Man more precious than fine Gold I will bring the third Part through the Fire and will refine them as Silver is refined Zech. 13.9 and will try them as Gold is tried They shall call upon my Name and I will hear them I will say It is my People and they shall say The Lord is my God IV. Gold is very pliant you may bow and work it as you please and the Fire makes it more pliable and yielding c. IV. So the Saints are of a soft and pliable Nature God having infused his precious Grace into their Hearts they are of a yielding Temper they have Hearts of Flesh and God by putting them into the Fire makes them more pliant and flexible they presently yield to the Will of God when others will not cannot be brought to it V. Gold will endure the Fire tho it be often put into the Furnace yet it loseth nothing but the drossy Part. The Fire doth it much Good it cannot destroy the precious Nature of it Gold retains its Excellency in despite of the envious Rage of fiery Flames V. So the Saints of God or all sincere Ones endure the fiery Trial they are not burned up not consumed in the Furnace of Affliction tho heated seven-fold tho it burn their Bodies into Ashes and reduce their Flesh as one observes into the first Atoms yet the Saint the Gold is not hurt nor doth he receive the least Damage thereby Sincere Christians are compared to Gold and Hypocrites to Wood Hay and Stubble which the Fire will burn up VI. Gold is often formed into Vessels rarely wrought for the Pleasure Honour and Use of Princes and great Men. VI. See Vessel God frames some of his Saints for most excellent Use he makes of them Vessels of Honour to hold the glorious Treasure of the Gospel and to let it out to others These are fitly compared to fine Gold Lam. 4.2 altho accounted as earthen Pitchers VII Gold is carefully kept Men set highly by it and often hide it lest Thieves should steal it away VII So God sets highly by his Saints He keeps them carefully Day and Night They are called his hidden Ones He covers them under his Wings from the Pride of Men. VIII Men suffer great Pains for Gold run great Losses and Hazards to obtain it and make it sure to themselves VIII So Jesus Christ suffered great Pain and Loss for his poor Saints he laid down his Life for them We were not redeemed with Silver and Gold 1 Pet. 1.18 19. from our vain Conversations but with the precious Blood of Christ as of a Lamb without blemish Simile Disparity GOld is earthly and of a perishing Nature it weareth away by little and little the more it is put to use the more it wasteth THe Saints tho their Bodies are earthly and die yet they shall never perish and their better Part is spiritual and shall never see Corruption The more Service they do the more glorious they shall be Saints are not the worse for wearing II. Gold hath its Glory from Art were it not moulded shaped and furbished by the Wit of Man it would not be so glorious nor of that esteem as now it is II. But the Saints have all their Glory from Grace it is not the Work of Mens Hands but the Work of God's Hands that makes them to shine they are curiously wrought and fashioned by the Spirit from whence they become glorious III. Gold is Gold naturally as it is dug out of the Earth tho not so pure as it is made afterwards by the Art and Industry of Man III. But the Saints were meer Lumps of Filth Earth and not Gold naturally 'T is Grace that makes them excellent as Gold 't is Grace that makes them differ from others Inferences THis shews forth the great Worth of God's peculiar Ones they are esteemed by him far more excellent than Gold is by Men. 2. It speaks forth much Comfort to the Godly God so prizeth them that he keeps them as carefully as we do the choicest and rarest Gold 3. It shews the Excellency of Grace Grace is of a transforming Nature it is like the Philosopher's Stone it turns every Man and Woman be they never so vile and base Metal into Gold i. e. it makes them holy precious and gracious Ones in God's Sight Saints compared to Doves Mat. 10.16 Be ye harmless as Doves DOves are 1. Meek 2. Harmless 3. Chast 4. They make their Nests in a Rock 5. They feed upon pure Grain not on Cartion as Fowls of Prey do 6. Have a lovely Eye and always fixed upon their Mates 7. They love to keep Company together 8. Mourn when they have lost the Sight of their Mates 9. They are often molested by Fowls of Prey 10. They are very fruitful 11. They love to be by sweet Springs and Rivers of Water 12. They were appointed under the Law for Sacrifices 13. They have no Defence but by Flight Upon all these Considerations Saints may be compared to Doves which is largely opened under the Eighth Head of Metaphors concerning the Church to which we refer you Saints compared to Lambs in a large Place Hosea 4.16 Now the Lord will feed them as a Lamb in a large
Place EXpositors differ about the Meaning of these Words Mercer and Vatablus as Mr. Burroughs observes would carry it thus Laute ut Agnus mox mactatur As a Lamb when it hath large Food it is soon slain so God threatneth Ephraim that he will soon make an end of them only he will let them prosper for a while and feed them largely but it shall be for the Slaughter c. But others rather understand that God would bring Ephraim under such Affliction as should humble them and make them as a Lamb Feed them as a Lamb parcè ac tenuiter not fed as an Heifer that noted their Prosperity but fed as a Lamb that noteth their Adversity For the Food of a Lamb differeth from the Food of an Heifer That which will feed a Lamb will starve an Heifer or an Ox. They have saith God been proud and wanton in the Enjoyment of Peace and Plenty but now they shall have short Commons I will bring them down and lay them low at my Feet they shall be as a Lamb that picks up Grass in the Wilderness as a Lamb in a large Place That is saith Mr. Burroughs they shall be dispersed among the Countries They would not be satisfied in Canaan which was a narrow Place and with the Sheepfold of mine that was therein and now they shall have more Room they shall go into a large Place but it shall be into Captivity But now fully to take in the direct Sence of the Text I will feed them as a Lamb in a large Place that is as a Lamb that shall be alone one Lamb. He speaks of a Lamb singly because that they should be scattered one from another They had Society and might have abode in the sweet Enjoyment of it had they not sinned their Mercies away but since they did not make good use of their Peace and Communion together God threatneth to scatter them one in one Place and another in another Place and they should be as a Lamb alone in the Wilderness succourless helpless shiftless bleating up and down Which affords us a profitable Parallel Simile Parallel A Lamb in a large Place that feeds in a Wilderness alone is very solitary and as it hath been observed wanders about bleating seeming greatly troubled for want of Company SO when God scatters his People by Persecution because they have not prized nor improved that Peace and Plenty which he hath afforded them in their own Fold nor regarded the Sweetness of Christian Society and Communion together they shall wander about bleating as it were being greatly troubled for want of that Fellowship they once enjoyed Thus it was with the poor Jews II. A Lamb alone in a large Place wandering up and down in a Wilderness among Wolves Lions c. is in great danger of being devoured every moment when such as remain in the Fold with the Flock are generally safe and very secure II. So a poor Christian that strays abroad or gets out of God's Fold and is as a Lamb in a large Place is in great danger of being spoiled and devoured every moment when such Christians as abide in the Church and keep close to the Fellowship and Communion thereof are safe Also Christians that are scattered and forced by Persecution from the Society of the Saints are obnoxious to many Deaths and Dangers III. A Lamb in a large Place or Wilderness hath none to help it who watches or takes care of such a Lamb It hath no Shepherd to look after it none that regards it III. So those Christians that stray abroad or are forced to wander in a bewildered Estate have no Fellowship with God's People nor are they under the special Care or Charge of any of his particular Ministers none regard them Which is a sore and lamentable State IV. A Lamb in a large Place is forced to seek its own Food and provide for it self when such as remain in the Fold or in the Flock the Shepherd takes care of them and daily feeds them they have no Want when the poor Lamb in the Wilderness is in hard Weather near starving IV. So Such Christians as stray abroad and walk alone not belonging to any particular Church have little Food but what they can find themselves they have not those sweet and blessed Refreshments at the Lord's Table and in the daily Communion with God's People as such have who are orderly Members This made the Spouse cry out Tell me Cant. 1.7 O thou whom my Soul loveth where thou feedest and where thou makest thy Flocks to rest at Noon c. Inferences FRom hence we may infer what a sore Evil it is to be scattered from the Flock of God Some slight Christian Society and think the Yoke of Christ is too hard and uneasy for their Necks they account it Bondage and not Liberty they do not like Christ's Fold And how just is it with God to blind the Eyes of such and leave them to wander in the Wilderness and let them feed as a Lamb in a large Field being exposed to the Danger of many Enemies 2. Some Men love their Liberty and they may have Liberty enough but such may be their Liberty that it may prove as one well observes their Misery To keep in the Compass of God's Commands is the best Liberty of all as David professeth Then shall I have Liberty when I keep all thy Commandments Other Liberty will most certainly bring us into Straits and ruine us if we do not take heed and return unto God Many want Elbow-Room and would fain get out of God's Limits tho such may at present have Peace yet mark well their End It is a fearful Judgment to be left to wander 3. Prize Christian Society then and account it your Mercy that you are not as a Lamb in a large Place and improve the Mercy you now enjoy lest God bring that heavy Judgment upon you to break and scatter you as many have been in Days past and made to seek their Bread in a howling Wilderness The Heart of a Saint compared to an Heart of Flesh Ezek. 36.26 And I will give them a Heart of Flesh c. I. A Heart of Flesh is a tender thing every small Prick will make it bleed So every Sin nay the smallest Sin will offend and make a tender-hearted Christian cry out much more a great Sin II. A Heart of Flesh is a soft Heart the Philosophers Description of a soft thing is that it easily gives way to a Touch So a true Christian a tender-hearted Christian will yield to God's Word to his Reproofs to his Commands c. Lay your Finger upon a Stone and that yields not but lay your Finger upon Flesh and that will yield 2 King 22.19 So will a Saint Josiah's Heart melted when the Law of God was read to him his Heart gave way and yielded to God's Word and trembled at the Judgments denounced he had a Heart of Flesh a tender and soft Heart