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
such however adorned with Philosophical Notions or Metaphysical Speculations cannot comprehend They are like the Waters of the Sanctuary where a Lamb may wade and an Elephant may swim A weak Christian that is gracious may go through were the unsanctified Schoolman may be plunged and overwhelmed They are so plain and easy that a Babe in Christ may understand them and some Places so difficult as to find Work for the utmost Study and Inquisition of the most knowing This is the Second and Last Volume and perfects our whole Design which I thought at first might have came into one entire Book That which was promised at first concerning the Divine Authority of the Scripture and the Whore of Babylon you will find here And tho there is one Thing omitted or left out which was in the Specimen viz. Demonstrations touching the Validity of our Translation which we lately found done some time since by the Learned Dr. Owen and others Yet you have in the room of it a Treatise of Types which I am persuaded will be more acceptable to most Men and hath been much more laborious and chargeable to compleat it containing divers Sheets A Treatise of Types under the Law carefully opened we have ground to believe will be very serviceable especially to those in the Ministry And such hath been my Care that I have not run one Parallel concerning Types but what I have had the Opinion of the most learned Typical Writers upon so that I readily confess 't is rather their 's than mine And tho there is a great difference between Metaphorical or Allegorical and Typical Scriptures yet we thought an Essay to open the most eminent Types found in the Old-Testament would well suit with this sublime Subject And because some for want of Study or Learning may not readily understand the Difference that is between them we will give you here the Sence of the Learned upon it See Mr. Dâ—rham of Glasgow Key to his Clavis Cantici particularly between what is Allegorical and Typical we take Allegory here as Divines do who take it not as Grammarians or Rhetoricians for a continued Discourse of many Figures together properly or strictly taken For sometimes an Allegory may be taken largely and so may comprehend whatsoever is figurative whether Typical Tropological Analogical c. as the Apostle hath it in Gal. 4. speaking of Abraham's two Sons Isaac and Ishmael which is yet properly a Type differeth from Types or Typical Scripture thus 1. Types suppose still the Verity of some History as Jonah's being three Days and three Nights in the Fishes Belly when it is applied to Christ in the New Testament it supposeth such a thing was once done c. Allegories again have no such necessary Supposition but are as Parables propounded for some mystical End Thus whilst it is said Mat. 21. A certain King made a Marriage for his Son planted a Vineyard c. Those Places suppose it not necessary as to the being of the Allegory that ever such a thing was but a Type cannot be without reality in the thing as Fact which is made a Type 2. Types look only to Matter of Fact and compare one Fact with another as Christ being slain and lying three Days in the Grave to the Paschal Lamb and Jonah's lying so long in the Whale's Belly But Allegories take in Words Sentences Doctrines both of Faith and Manners as in the former Example is clear 3. Types compare Persons and Facts under the Old-Testament with Persons and Facts under the New and is made up of something that is present prefiguring another to come Allegories look especially to Matters in hand and intend the explaining some hidden and mystical Sence upon the Words which at present they seem not to bear 4. Types are only Historical as such and the Truth of Fact agreeing in the Antitype makes them up it being clear in Scripture that such things are Types for we must not forge Types without Scripture-Warrant But Allegories c. are principally Doctrinal and in their Scope intend not to clear or compare Facts but to hold forth and explain Doctrines or by such Similitudes to illustrate and make them the better understood and to move and affect the Heart the more or the more forcibly to convince the Conscience as Nathan made use of a Parable when he was about to convince David 5. Types in the Old-Testament respect only some Things Persons and Events as Christ the Gospel and the spreading thereof c. and cannot be extended beyond these But Allegories Similitudes c. take in every thing that belongs either to Doctrine or Instruction in Faith or Practice for ordering of one's Life Hence according to the Judgment of the Learned Metaphors Allegories c. are more extensive and comprehensive in their Meaning and Application than Types tho 't is not denied but that care ought to be had that they be not run beyond the Analogy of Faith and many times it behoveth to see we go not beyond the Scope of the Text which plainly shews the whole Mind of the Spirit in making use of such Similitudes for Illustration sake and we hope we have kept within a due compass in this respect and avoided whatever may give just cause of Offence to any You had in the First Volume a Treatise of Tropes reduced under their proper Heads and here you have the Schemes or Figures in Scripture handled after the same manner And because there is some difficulty to understand Allegorical Scriptures or to know what Places are to be taken metaphorically we shall shew See Key to Clavis Cantic as 't is noted by the Learned 1. What an Allegory or figurative Scripture is 2. When 't is necessary to understand a Scripture figuratively or in an Allegorick Sence For the first there is a great difference betwixt an Allegorick Exposition of Scripture and an Exposition of Allegorick Scripture The first is that which the Fathers and School-men fail in i. e. when they allegorize plain Scriptures and Histories seeking to draw out some secret meaning other than appears in the Words and so would fasten many Senses upon one Scripture This is indeed unsafe and is justly reprovable for this makes clear Scripture dark and obtrudes Meanings on the Words never intended by the Spirit As suppose one speaking of Goliah's Combat with David should pass by the Letter and expound Goliah to be the Flesh or the Devil and David to mean the Spirit or Christ Such Expositions may have some pleasantness but very little solidity and such who commonly thus interpret Scripture often fall into Errors and guilty of this Fault Origen is thought to be 2dly An Exposition of â—llegorical Scripture is the opening and expounding of some dark Scripture wherein the Mind of the Spirit is couched and hid under Figures c. making it plain and edifying by bringing out the Sence according to the meaning of the Holy Spirit in the place tho at
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
proceed from one and the same Ground viz. a wicked Pretence that the Scriptures tho divine Truths and the Word of God yet do not contain all God's Will but that there are these other unwritten Verities handed down one says from Moses and the other says from St Peter c. by Word of Mouth Since therefore the Bible hath thus wonderfully surmounted all Difficulties and Oppositions for so many Generations and in so many Dangers and against so many Endeavours to root it out of the World we may according to that Maxim in Philosophy Eadem est Causa procreans conservans The procreating and conserving Cause of Things is one and the same conclude That the same God is the Author of it who hath thus by his special Providence preserved it and faithfully promised and cannot Lie that Heaven and Earth shall pass away but one Iota or Tittle of his Word shall not pass away X. The Scriptures did not only Survive but have Triumph'd over 10. The Success of the Scriptures in converting the World all the Oppositions of the Devil and the World That Success wherewith the Gospel was attended even in its Infancy the mighty and marvellous prevailings of it where-ever it came notwithstanding the many and great Disadvantages it was to encounter are a strong and irresistible Argument that it was from Heaven That a Doctrine directly opposite to the whole corrupt Interest of Human Nature and to the Wisdom and VVill of Man (p) 1 Cor. 1.21 Rom. 8.7 carried on and published by but a few and those to outward appearance weak ignorant and simple Persons Illiterate Fishermen Tent-makers c. without any Force of Arms or Temporal Support but on the contrary against both VVind and Tide the Cruelties of raging Powers and Affronts of vaunting Wisdom A Doctrine against which the whole World Jews and Gentiles perfectly concurr'd those hating it as a Stumbling-block and these counting it Foolishness that such an improbable and unpleasing such a friendless unwelcome slighted opposed Doctrine by such Instruments and under such Circumstances should make its way in the World and subject so many Nations to the Obedience of the Cross and make those who to Day persecuted it to Morrow ready to lay down their Lives in Defence and Justification of it evidently shews it to be owned by Omnipotency and not to be of Human Extract XI But besides these outward and more visible Trophies of the Sacred Scriptures 11. Their inward Efficacy how marvellous is their Empire Efficacy and Power within upon the Hearts and Consciences of Men 't is this that Converts the Soul Enlightens the Eye (q) Psal 19.7 Discovers Sin (r) Rom. 7.7 Convinces Gainsayers (Å¿) 2 Tim 3.16 Killeth and Terrifieth (t) 2 Cor. 3.6 Rejoiceth the Heart (u) Psal 19.8 Psal 119.103 Quickneth (x) Psal 119.50 Comforteth (y) Rom 15.4 Manifesteth the Thoughts (z) 1 Cot. 14.52 Overthrows false Religions Casteth down Strong-holds and subverts the whole Kingdom of Satan What Consolations at some Times What Terrors at others do proceed from this Sacred Book How are the poor Souls of Men by it mightily refresh'd Their weak Hearts wonderfully strengthned Their dead Spirits raised and made to live again Those that sate in Darkness and the Shadow of Death are Enlightned Many that were in Chains and Fetters of Fears and Terrors of Soul are delivered and set at Liberty Is it reasonable to conceive that a Tree that bears such wonderful Fruit was planted by any other Hand than that of God Who can speak Words that shall restrain and repel all the Powers of Darkness when falling in to make Havock and Desolation in the Souls of Men That shall be able to give Laws to the Terrors of Death nay Eternal Death when they have taken hold of the Consciences of Sinners Are not all these Wonders perform'd by the holy Scriptures And do they not often on the other side breath Thunder and Lightnings throw down the Mighty from their Seats and destroy the Thrones of the Proud and Confident Do they not turn the Security of many into Trembling and Horrour and make their Consciences to burn as if the Fire of Hell had already taken hold of them These Things are evident from the Experience of Thousands that have felt and undergone such powerful Effects of the Word Nay I verily believe there are few that have read the Scriptures with attention and seriousness but can more or less witness the same And whence should such Mighty Operations proceed but because the Almighty Author has endued them with such Vertue through the Spirit whereby they become the Power of God unto Salvation 12. The Testimony of the Church and Martyrs XII Add to all these Arguments the Testimony of the Church and her Holy Martyrs who have sealed this Truth with their Blood By the Church we do not mean the Pope whom the Papists call the Church Virtual nor his Cardinals Bishops c. met in General Council whom they call the Church Representative But the whole Company of Believers in all Ages who have professed the true Faith The Pen-Men of the Scriptures good pious honest holy Men delivered it out as the Word of the Lord and ever since there have been Thousands and Hundreds of Thousands that have believed and testiâ—ied the same down from Age to Age in a continual uninterrupted Succession The Church of the Jews to whom were committed the Oracles of God (a) Rom. 8.3 professed the Doctrine and received the Books of the Old Testament and testified of them that they were Divine and in great Misery they have constantly confessed the same when as by the only denying thereof they might have been partakers both of Liberty and Rule And remarkable it is both that notwithstanding the High Priests and others of that Nation persecuted the Prophets while they lived yet received their Writings as Prophetical and Divine as also that since the Spirit of Blindness and Obstinacy is come upon Israel and notwithstanding their great hatred to the Chriâ—tian Religion the Holy Scripture of the Old Testament is kept pure and uncorrupt amongâ—t them even in those places which do evidently confirm the Truth of the Christian Religion as Isa 53.3 And as for the Christian Church it hath with great Constancy and sweet Consent received and acknowledged the Books of the Old and New Testament for the Universal Church which from the beginning thereof until these times professed the Christian Religion to be Divine did and doth also profess that these Books are of God And the several Primitive Churches which first received the Books of the Old Testament and the Gospels the Epistles written from the Apostles to them their Pastors or some they knew did receive them as the Oracles of God and delivered them afterwards under the same Title to their Successors and other Churches And all the Pastors and Doctors who being furnished with Skill both in
of the Mind Will and Counsel of God as is sufficient by the Blessing of God upon a consciencious reading thereof to acquaint a Man with the Mysteries of Salvation to work in him a true Faith and bring him to live godly righteously and soberly in this present World and to Salvation in the next The Translators generally as they have been Men of Learning so likewise have they been honest and for the most part godly Men and thâ—refore would not for their own Honours sake and much more for Conscience sake abuse the World with any wilful false Versions to lead Souls into Error in a Matter of that importance Or if some shoulâ— have â—een so wicked others as learned and of better Principles would soon have discovered the Imposture Nor if we consider how many Men of different Persuasions have translated the Bible and harmoniously agree in all things of moment is it possible to imagine they should all combine so impertinently as well as wickedly to put a Fallacy on Mankind which everry one that has but bestowed a very few Years in the Study of the Languages can presently detect Object 5. How can we think the whole Bible to be of divine Inspiration when some parts of it contradict others The Divine Spirit cannot be contrary to it self yet is there any thing more opposite than the two Evangelists in reckoning up our Saviour's Genealogy St. Matthâ—w (o) Mat. 1.16 says Jacob begat Joseph the Husband of Mary (p) Luk. 3.23 and St. Luke says Joseph the Son of Eli. Answ The seeming Contradictions of Scripture for they are really no more are an Argument that in the writing of this Book there was no corrupt Design or Confederacy to engage the Opinions of Men and upon a due Scrutiny there will appear in them a deep and unthought of Concord and an unanimous Tendency towards the great End of the Whole 'T is our Inadâ—ertency or shallow Apprehension makes us think the Scripture is at variance with it self In the two Texts cited a natural Father is one thing a legal Father another For you must know that Joseph and Mary were both of one House and Family he descended from David by Solomon she by Nathan but in the Posterity of Zerobabel they were divided into two several Families whereof one was the Royal Race and that Linage Joseph was of which Matthew follows The other Family Luke follows whereof Mary was whom Joseph marries and by that means is called the Son of her Father Eli. So that here is no Contradiction but on the contrary an excellent Discovery of our Saviour's Line drawn down on bâ—th sides whereby it appears that as he was Joseph 's reputed Son so he had a Title to be King of the Jews and as he was born of Mary so likewise on her Side he descended from David as was promised of the Mâ—ssias But for reconciling all such seeming Contradictions see Mr. Streat 's Book entitled The dividing of the Hoof a very useful Piece and worthy Perusal I have but one Argument more to add from a very learned Author and then I shall close up all with the Testimony of the Reverend and Learned Mr. John Calvin 17. The internal Evidence of the Spiâ—it XVII And now it may not be amiss to add one Thing more which I could not pass by i. e. Notwithstanding the great Force and Strength of external Arguments and Motives to evince the Divine Authority of the Holy Scripture yet it is absolutely necessary to the stability and assurance of our Faith in order to eternal Life to have the internal Testimony of the Holy Spirit upon our Hearts or the effectual Operations thereof for if he does no otherwise work in and upon our Hearts but by the common Communication of spiritual Light unto our Minds enabling us to discern the Evidences that are in the Scripture of its own divine Original we should be often shaken in our Assent and moved from our Stability Therefore considering the great Darkness and Blindness which remains upon the Minds of Men all Things believed having some sort of Obscurity attending them besides the manifold Temptations of Satan who strives to disturb our Peace and weaken our Faith and cause Doubtings Happy are such who can experience the powerful Establishment and Assurance of the Holy-Ghost who gives them a spiritual sense of the Power and Reality of those Things believed whereby their Faith is greatly confirmed This is that which brings us unto the Riches of the full Assurance of Understanding (a) Col 2 2â— 1 Thess 1.5 and on the account of this spiritual Experience is our Perception of spiritual Things so often expressed by Acts of Sense as Tasting Seeing Feeling c. which are the greatest Evidences of the Property of Things natural 'T is the Holy Spirit that assists helps and relieves us against Temptations that may arise in us so that they shall not be prevalent And indeed without this our first prime Assent unto the Divine Authority of the Scriptures will not secure us but the Influence and Assistance of the Spirit in the midst of Dangers so strengthens the sincere Christian that it makes him stand as firm as a Rock who has no skill to defend the Truth by force of Arguments against those subtil and sophistical Artificers who on all occasions strive to insinuate Objections against it from its Obscurity Imperfection Want of Order Difficulties and seeming Contradictions contained therein c. Moreover there are other special and gracious Actings of the Holy-Ghost on the Minds of Believers which belong also to this internal Testimony whereby their Faith is established viz. his anointing and sealing of them his witnessing with them and his being an Earnest in them Wherefore altho no internal Work of the Spirit can be the format Reason of of our Faith or that which it is resolved into yet it is such as without it we can never sincerely believe as we ought nor be established in believing against the Temptations of the Devil and Objections of evil Men. It hath been already declared Dr. Owen saith a Reverend Divine that it is the Authority and Veracity of God revealing themselves in the Scripture and by it that is the formal Reason of our Faith or supernatural Assent unto it as it is the Word of God It remains only that we enquire in the second place into the Way and Means whereby they evidence themselves unto us and the Scriptures thereby to be of God so as that we may undoubtedly and infallibly believe them so to be Now because Faith as we have shewed is an Assent upon Testimony and consequently Divine Faith is an Assent upon Divine Testimony There must be some Testimony or Witness in this Case whereon Faith doth rest and this we say is the Testimony of the Holy-Ghost the Author of the Scriptures And this Work and Testimony of the Spirit may be reduced unto two Heads c. 1. The Impressions
by the powerful Operations of the Holy-Ghost whereby he is made holy and enabled to approve himself to God and Men in all purity of Life and Conversation By the Breastplate of Righteousness in the Text we understand the Righteousness of Sanctification is principall◠intended for otherwise this piece of Christian Armor would interfere with the Shield of Faith which comprehends the Righteousness of Justification See Shield It is we say a Principle of new Life which the Spirit works in the Heart of a Believer hence the several Graces of Holiness are called the Fruits of the Spirit Gal. 5.22 Man by the Fall had a double Loss first the Love of God secondly the Image or Likeness of God Christ restores both to his Children the first by his Righteousness imputed the second by his Spirit imparting the lost Image of God to them which consists in Righteousness and true Holiness Who but a Man can impart his own Nature and beget a Child like himself So who but the Spirit of God can make a Creature like God by causing him to partake of the Divine Nature 1. This is that Principle of new Life viz. an inward Disposition and Divine Quality sweetly powerfully and constantly stirring up and inclining to that which is holy and spiritually good 2. The Work of the Spirit in this respect was not to recover what was dying Garnal but to work Life de novo in a Soul quite dead hence called a creating quickning forming and renewing Work 3. It is a supernatural Principle by which we distinguish it from Adam's Righteousness which was co-natural to him as Sin is to us Holiness was as natural to him as Health was to his Body they both resulted ex Principiis rectè constitutis from Principles pure and rightly disposed Why Righteousness is called a Breast-plate will appear by the following Parallel Metaphor Parallel A Breast-plate is a main and principal Piece of Armor that belongs to a Souldier RIghteousness in like manner is a principal thing belonging to all Christians who are called Souldiers of Christ 2 Tim 3 3. Endure Hardness as a good Souldier c. II. A Breast-plate is a piece of Armor that every Souldier ought to have on when he engages his Enemy he must not come into the Field without it II. Righteousness is so necessary for every Believer that he ought not cannot be without it there is no engaging any Enemy of the Soul without a Principle of Holiness be wrought in him III. A Breast-plate preserves the principal part of the Body viz. the Breast where the very Vitals of a Man are closely couched together and where a Shot or a Stab is more deadly than in other parts that are more remote from the Fountain of Life A Man may out-live many Wounds received in the Arms or Legs but a Stab in the Heart is a certain Messenger of Death III. Righteousness and Holiness preserves the principal part of a Christian viz. his Soul Satan aims to hit him there where he may dispatch him soonest A Wound in a Man's Credit Estate Relations c. hazard not the Life of his Soul but Sin exposes it to imminent Danger This is that Dart Prov. 7 23 that struck the young Man through the Liver as a Bird hasteth to the Snare that knoweth not 't is for his Life And this is that which Satan strives to tempt entice and draw a Saint to yield unto Hence he should be careful to put on his Breastplate of Righteousness which whilst he has on he is safe from the deadly Stab of the Enemy IV. A Breast-plate is made and prepared for a Souldier before he puts it on It is not his own Work but the Work of a skilful Artist IV. Righteousness which is the Saints Breast-plate is wrought in him by the Holy Spirit who is a most wise and skilful Workman Our own Righteousness is good for nothing hence called dead Works because they are Works from one dead in Sin and spring not from a Principle of inward spiritual Life V. A Breast-plate much emboldens a Souldier and makes him fearless that as he cannot be easily killed so hereby he cannot be soon cowed When a Souldier sees himsel unarmed he begins to tremble but when he hath on a good Helmet and a Plate of Proof on his Breast he is not quickly dismay'd but adventures upon the Point of the Sword V. Thus Righteousness defends and animates the Soul and Conscience when a Man in the midst of the greatest Danger can lift up his hands without spot Holiness fills a Soul with Courage so that he can look in the very face of grim Death whereas Guilt which is the Nakedness of the Soul puts the stoutest Sinner into a shaking Fit of Fear The Wicked flee when no Man pursueth Prov. 28.1 but the Righteous are as bold as a Lion No sooner did Adam see his Breast-plate was off and that he was naked but he was afraid and ran away to hide himself from God VI. The Breast-plate and Girdle were both joined or buckled together VI. So Righteousness and Truth must meet and be joined together in every Christian which is held forth by the Copulative And Stand therefore having your Loins girt about with Truth and having on the Breast-plate of Righteousness Which is taken twofold as hath been shewed First for the Truth of Doctrine or a good and Orthodox Judgment all the Principles of true Religion that are essential to Salvation Secondly Grace or Sincerity of Heart In both these respects Truth must be clasped to or joined with Righteousness and a holy Life Solomon saith Two are better than one So may I say here a good Doctrine with a good Conversation is better than a good Doctrine without a good Conversation or a good Conversation without a good Doctrine as a Man must have the one so he must not be without the other Wo to him that is alone for the Spirit will not be his Strength An evil and corrupt Doctrine may be of as dangerous a Nature as an evil and debauched Life See 2 Pet. 2.1 2. Who privily bring in damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction c. In vain is a Man's outward Holiness or moral Sincerity if he be tainted with heretical and damnable Principles and as vain is it for a Man to hold the true Doctrine of the Christian Religion if he be not sincere and live a holy Life Inferences THis may inform us what need there is for every Christian to get and keep on the Breast-plate of Righteousness not only to get a renewed Principle of Grace in his Heart but also to maintain the Power of Godliness in his Life and Conversation This he ought strenuously to labour after and that for several Reasons First In regard of God whose main Design in giving Grace and implanting a Divine Principle in his People is to make them holy to this end he hath put
this Breast-plate upon them 1. In regard of the Design he hath to bring them into Union with himself and in marrying them to Jesus Christ which is that they might bring forth Fruit to God 2. They are regenerated by the Spirit that they might be holy A new Heart Ezek. 36.26 27. and a new Spirit will I put within you and cause you to walk in my Statutes and keep my Judgments and do them We are his Workmanship Eph. 2.10 created in Christ Jesus unto good Works which God hath ordained that we should walk in them 3. It is the Design of God in all his Ordinances The Word of God is both Seed to beget and Food to nourish Holiness begotten in the Heart Every part of it contributes to this Design abundantly The Preceptive part affords a perfect Rule of Holiness the Promises present us with admirable Encouragements to entice and allure us thereunto the Threatnings or minatory part of the Word are to deter and keep back from that which is contrary to it 4. It is the Design of God in all his Providences to make his People more holy The Afflictions he brings upon them are to refine and purify them This is the Fruit of all the taking away of your Sin See Refiner 5. Saints are called God's Witnesses they should from hence endeavour to shine forth in their Testimony for him What he speaks in his Word touching his Justice Holiness and utter Hatred of Sin and Ungodliness they ought not only with their Lips but also with their Lives bear witness unto Secondly In regard of Satan whose great Design is against the Holiness of the Saints How doth it behove them to walk with all Circumspection since they are continually besieged and assaulted by so strong an Enemy As God's great Design is to further and prompt to Holiness so Satan's great Design is to hinder and obstruct it And what should be our chief care to defend but that which our Adversaries Thoughts and Plots are most laid to assault and storm Thirdly Saints should labour to have this Breast-plate on viz. be holy in regard of the World Ye are the Light of the World Mat. 5.13 14. Let your good Works so shine before Men c. 1. If these Lights become Darkness or are darkned no marvel if Men stumble Wo unto the World because of Offences but rather wo to him by whom the Offence cometh Ye are the Salt of the Earth But if this Salt hath lost its Savour 't is no wonder if the World stink and be unsavoury 2. Wicked Men saith a worthy Minister know not the Principle by which you walk they cannot possibly discern the Excellency of that Way and Religion which you profess but they can discern and make some Judgment of your Conversations nay and their Eyes are upon you they watch to see your Failings Spots are soon espied in your Coats for tho they love not Holiness themselves yet they expect that those that profess themselves to be Saints should be holy How should this teach you to get on this Breast-plate 3. This may greatly work upon the Ungodly with whom you live and daily converse nay those that will not be won by the Word possibly may and many times have been won and converted this way 1 Pet. 3.1 2. 4. This will however convince them that you are the Servants of God and Heaven-born Souls it will silence them and stop their Mouths 1 Pet. 3.16 That whereas they speak evil of you they may be ashamed that falsely accuse your good Conversation in Christ 5. This will leave the World without excuse in the Great Day Fourthly You should labour after Holiness in regard of the Gospel it self which you profess That will this way gain much Credit in the World Nothing brings Religion into greater Contempt or causeth it to be more slighted by the Ungodly than the loose carnal and unholy Lives of those who profess it Fifthly You ought to labour after a godly Life in regard of the sincere and holy Ministers of the Gospel and other faithful Saints and Souldiers of Christ What can comfort and delight their Souls more than the holy humble and fruitful Lives of Believers Psal 16.3 The Saints those excellent Ones were all David's Delight and Paul accounted them his Joy and Crown But if they are proud peevish covetous carnal and walk like other Gentiles what wounds and grieves them more This made David weep Jer. 9 1. yea Rivers of Water to run down his Eyes and Jeremiah to wish his Head were Water and his Eyes a Fountain of Tears that he might weep day and night Many walk saith Paul Phil. 3.18 19. of whom I have told you often and now tell you weeping They are Enemies to the Cross of Christ whose End is Destruction whose God is their Belly whose Glory is in their Shame who mind earthly things Sixthly Christians in regard of themselves ought to labour after Righteousness and true Holiness for this only will be the best Evidence to them of the Truth of Grace received and of their Interest in Jesus Christ What will all other Attainments and Privileges signify if they are not holy 1. By this means they will be able to hold up their Heads in the Day of Trial For our rejoycing is this 2 Cor. 1.12 the Testimony of our Conscience that in Simplicity and godly Sincerity not by fleshly Wisdom but by the Grace of God we have our Conversation in the World c. Isa 3.10 2. These are the Men it will go well with whatever comes Say unto the Righteous it shall go well with them c. 3. These shall have Peace in Christ tho they have Trouble in the World Peace whilst they live Psal 37.37 and Peace when they die Mark the perfect Man and behold the Vpright the End of that Man is Peace 4. These need not fear the Assaults of Satan they have Armor of Proof on a Breast-plate Rom. 8.1 that will preserve their Souls from Death There is therefore now no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit Seventhly Christians should labour to have on this Breast-plate of Righteousness in regard of the Excellency of it It is that which God himself is cloathed with it is that which makes Angels to shine gloriously in Heaven A Man is hereby capacitated to have Communion with God Psal 94 20 Shall the Throne of Iniquity have fellowship with thee c. Eighthly and lastly In regard of the Necessity of it For without Holiness no Man shall see the Lord. Quest How should we put on the Breast-plate of Righteousness Answ 1. In Heart we must be inwardly holy Holiness must begin there First make the Tree good c. 2. In Life Negative Holiness doth not only consist in the leaving all gross Sins but in abstaining from all appearance of Evil and to leave
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
in the way of Obedience But a strong Faith in all it doth is kept up by Christ's doing by Christ's Obedience he sees his Acceptation comes in through the Lord Jesus's Undertaking for him 5. A weak Faith is subject to rest too much upon the Means and outward Ordinances He performs Duty and is found in the Appointments of Christ because of the Fat and Sweet of them or some present Comforts of the Spirit in the performance of them rather than because commanded of God and to manifest his Obedience and Subjection unto him and if he meets not with his expectation he is ready presently to faint and be discouraged and concludes the Ordinances do not belong to him or he is not a converted Person c. or else thinks wholly to neglect them for time to come 6. A weak Believer is ready to judg of his Justification by his inward Sanctification When he finds eminent Power over Sin then he begins to conclude he may be in a saved State tho I do not say that a Man is actually justified before he is in some measure or degree made holy where the one is the other will follow as the Effect the Cause Quest How may a weak Faith or Hand be strengthned and feeble Knees confirmed Answ 1. Consider a weak Faith is precious a little Gold is Gold a little Water is Water Thou art a Believer though thou art but a weak Believer 2. A weak Faith being true may in time prove strong and grow to be a great Faith 3. Tho thou hast but a weak Faith it will save doubtless some weak Eyes beheld the Brazen Serpent and were healed 4. Weak Faith if it be true shall never fail totally nor be taken away He that is the Author of it will likewise be the Finisher Phil. 1.6 Being confident of this very thing that he which hath begun a good Work in you will perform it to the Day of Jesus Christ Hope compared to an Helmet Ephes 6.17 And take the Helmet of Salvation c. 1 Thess 5.8 And for an Helmet the Hope of Salvation AN Helmet is a Piece of Armor for the Head commonly called a Head-Piece Hope the Word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havah which signifieth to expect or wait and it notes a very vehement Intention both of Body and Mind in waiting expecting or hoping when a Man waits as it were stretching forth his Spirit or his Mind putting himself out exceedingly to hope or wait for a thing Hope is a Divine and Super-natural Grace or Fruit of the holy Spirit and may be thus described First 'T is a patient and well-grounded Expectation of whatsoever God hath promised God is the Author of it called the Hope of Israel and the God of Hope The Believer is the Subject of this Hope The Object in a strict sence is God who comprehends all the Good that Saints dwell in the Faith and expectation of Psal 39.7 What wait I for my Hope is in thee In a large sence it is the Good of the Promise not in hand Rom. 8.24 or already accomplish'd but to be performed hereafter Hope that is seen is not Hope for what a Man seeth why doth he yet hope for it Futurity is intrinsecal to Hope's Object and distinguisheth it from Faith which gives a present Being to the Promise Heb. 11 1. and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Substance of things hoped for The Good of the Promise hath a kind of Substance by Faith in the Soul it is in Heaven as it were in an Interview it brings the Christian and Heaven together as if he were there already Why Hope is compared to an Helmet will appear in the following Parallel Metaphor Parallel THe Helmet defends the Head that eminent part of the Body from the Dint of Bullet or Sword HOpe of Heaven defends the principal Parts and Faculties of the Soul from the dangerous Assaults of Sin and Satan particularly the Judgment which most Expositors understand is intended by the Head What avails that Faith which Men have without a well-grounded Hope of future Life Devils have a kind of Faith they believe but have no Hope Faith eyes the Promises and Hope preserves the Soul from Satan's Wounds keeping it in a faithful and stedfast expectation of the fulfilling of them By which means a Saint is help'd chearfully to suffer the Loss of all other things and that in Judgment hoping it will be made up again to him in another World Like as Hope causeth the Husband-man to cast his choice and precious Seed into the Earth He that ploweth ploweth in Hope 1 Cor. 9.10 he hopes for a greater Increase at Harvest So a Merchant ventures much Treasure to Sea as far as the Indies in Hope for had he not good Hopes of advantagious Returns all would account him a Fool so to do II. The Helmet maketh a Souldier fearless and very couragious in the Day of Battel for if his Head and Heart be well defended he is in no great danger of his Life II. In like manner Hope of Heaven makes a Saint very couragious for Christ and his blessed Interest Rom. 5.5 Hope maketh not ashamed 'T is the Hope of Heaven that causeth Saints to endure Afflictions and Persecutions with Patience and not to fear the Faces of their Enemies for if the Judgment Will Affection and Conscience of a Believer be preserved from the mortal Wounds of the Adversary he is safe and out of Danger which is all done by this part of the Christian's Armor How confidently and daringly did Goliah come forth against Israel with his Helmet of Brass and other Furniture as if he had been so enclosed in his Armor that it was impossible any one should prevail against him This made him carry his Crest so high and to defy a whole Host Tho he was mistaken in his Armor Isa 49.23 yet here is an Helmet c. that whosoever wears it shall never be put to shame for his holy Boasting God himself allows him so to do and will bear him out in the rejoycing of his Hope Psal 27.3 They shall not be ashamed that wait for me Therefore saith David Tho an Host should encamp against me my Heart shall not fear c. My Head shall be lifted above mine Enemies Two things make the Head hang down Fear and Shame now Hope easeth the Christian's Heart of both these and so forbids him to give any sign of a desponding Mind by a dejected Countenance in the worst of Times Luk. 21.28 When these things come to pass then lift up your Heads for your Redemption draweth nigh III. An Helmet tends to the compleat harnessing and setting out of a Souldier to meet his Enemy by which means he is terrible to behold as Experience shews for how fierce doth an Army of Souldiers look when armed Cap-a-pe And especially the Head-piece tends to do it Many have been struck with great trembling by
of their safe and first standing in Christ and of their Assurance of Heaven nothing is Therefore the Saints Hope is both sure and stedfast Tenthly That Relation which Believers stand in unto God is a sure Ground of Hope He is their Father and they are his dear Children he is their Husband they his Spouse Will a dear Father suffer his dear Children to perish and be torn in pieces if he hath Power to help them or the dear Husband his dear Wife The Love of God to his Saints exceeds the Love and Pity of either Father or Husband therefore Hope the Anchor of the Soul is both sure and stedfast Joh. â—0 27 28 29. Eleventhly The Power of God is a sure Ground of Hope My Sheep hear my Voice and follow me and I give to 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 who are kept by the Power of God through Faith unto Salvation If the Power of God be sufficient to keep Believers from falling and to preserve them to his heavenly Kingdom then their Hope is both sure and stedfast Object But it is through Faith they stand and their Faith may fail Answ Christ as I shewed before hath prayed that their Faith fail not and besides Phil. 1.6 he is the Author Increaser and Finisher of it He that hath begun a good Work in you will perform it unto the Day of Christ John 3.6 1 Pet. 1 23. Twelfthly Regeneration is a sure Ground of Hope That which is born of the Flesh is Flesh that which is born of the Spirit is Spirit Being born again not of corruptible Seed but of incorruptible c. Such as is the Seed such is the Product of it The Seed being immortal by which the Saints are regenerated sure this may be sure Ground of Hope that they shall not perish There is in them an holy and Divine Principle so that they cannot sin unto Death or lose eternal Life Let us now put all these together and then doubtless we shall conclude that the Saints Hope of Heaven is no Fancy but like an Anchor that is both sure and stedfast Inferences FIrst Examine your selves what Hope you have there is a false Hope as well as a true What is the Ground of thy Hope 1. Some Men ground their Hope of Heaven upon outward Prosperity This is the Worldlings Hope They conclude God loves them and will give Heaven to them because he hath given them so much of the Earth not remembring that God gives some Men their Portion in this Life Psal 17. Luke 16. Remember Son thou in thy Life time receivedst thy good Things c. 2. Some ground their Hopes of Heaven upon Civility and external Righteousness They live sober and honest Lives and are not guilty of any gross Sins This is the moral Man's Hope the Pharisee's the young Man 's in the Gospel the foolish Virgins had this Hope and yet lost Heaven 3. Some ground their Hopes of Heaven upon the Merits of their own Works This is the Papists Hope for tho they place some Hope in Christ yet they put Confidence in their own Works Now this is to cast Anchor on the Sands First That which merits must be our own but none of our good Works are our own They are our own subjective because wrought in us and they are ours in regard of the Benefit of them but in respect of the Original they are none of ours they are the Fruits of the Spirit 't is God hath wrought all our Works in us Secondly They must be compleat and perfect or not meritorious but the best Works performed by us are both impure and imperfect more Dross than Gold Thirdly That which merits must not be due upon any other account paying Debts is not meritorious Now there is nothing that we do or can do but it is due 't is a Debt we owe to God we owe him all we have are or can perform Therefore saith Christ When you have done all say you are unprofitable Servants Secondly It shews that the Hope of Believers is a glorious Hope the Apostle saith a blessed Hope that is the Stay or Anchor of the Soul c. Tit. 2.13 Thirdly All those that have not this precious Grace are at present in a hopeless Condition Quest How may a Man know whether he hath a true and well-grounded Hope 1. If thou hast a lively Hope thou art born again the new Birth entitles to a new Hope What Hope can a Man have of Heaven if he be not converted 1 Pet. 1.3 John 3.3 Vnless a Man be born again he cannot see the Kingdom of God 2. A true and well-grounded Hope is attended with a Train of other Graces Tribulation worketh Patience and Patience Experience and Experience Hope Rom. 5.3 4 5. and Hope maketh not ashamed why because the Love of God is shed abroad in our Hearts by the Holy-Ghost Those that have the Grace of Hope have the Graces of Faith and Love and all other Fruits of the Spirit more or less in them 3. Hope purifies the Heart He that hath this Hope in him purifieth himself 1 John 3.3 even as he is pure If thou hast an unsanctified Heart never boast of thy Hope it makes not only the Heart holy but the Life also 4. Hope of Salvation is grounded upon the Promises of God The Promises give Interest and upon Interest ariseth Hope therefore he that hath not took hold of God's Promise by Faith is destitute of Hope the Anchor of the Soul Psal 11â— 49 Remember thy Word unto thy Servant upon which thou hast caused me to hope 5. Hope keeps the Soul in a steady and sure expectation of the Good of Promises under Affliction and Sufferings a Saint is hereby stayed and quieted whilst he is exposed to the Loss of all other things for Christ's sake Heb. 10.34 They took patiently the spoiling of their Goods knowing in themselves they had in Heaven a better and more enduring Substance 6. True Hope makes a Christian very lively and valiant for Christ and his Truth It fills the Soul full of spiritual Activity it is called a lively Hope it makes him bold and not ashamed of the Cross c. Love compared to Death and the Grave and to Coals and Flames of Fire Cant. 8.6 Love is strong as Death Jealousy is as cruel as the Grave The Coals thereof are Coals of Fire which have a most vehement Flame Verse 7. Many Waters cannot quench Love neither can the Floods drown it c. THe Grace of Love which Christ hath infused into the Heart of his Spouse and all gracious Ones is compared by the Holy-Ghost in these Scriptures to three things which are of a mighty powerful and prevailing Nature against whom there is no standing First
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
to have always a Conscience void of Offence towards God and towards Men. The eighth thing is Sanctification or a holy Life they who trade not in this Commodity are none of the true Sons and Citizens of Zion Ninthly the Pearl of great price worth more than ten thousand Worlds Tenthly The last thing that I shall mention is Eternal Life 1 Pet. 1.4 a Crown of Glory that fadeth not away X. A City whose Commerce lies principally in a Foreign Trade or Merchandizing hath usually a navigable River belonging to it by which Means their Commodities or those Goods they deal in are brought home to their very Doors as we see by experience What infinite Profit doth the River Thames yield this famous City and what would its Trade be worth were it not for it X. The City of God whose Trade lies in spiritual Merchandize fetch'd from afar hath a most glorious River belonging to it which may indeed be said to run through every Street thereof viz. the holy Spirit and Word of God The Spirit in several places of Scripture is called a River and by means of these blessed Streams are all divine and sacred Commodities which the Godly deal in brought home to their very Doors viz. Gifts Graces Pardon Peace and Joy in the Holy-Ghost c. whâ—â—h are very excellent Merchandize And were it not for this River what would become of this City we should soon be impoverished and undone It is the holy Spirit that enriches and chears the Hearts of all gracious Souls There is a River the Streams whereof make glad the City of God Psal 46.4 the holy Place of the Tabernacle of the Most High It may not be amiss here to consider 1. From whence this River comes See River under the 3d head of Metaphors c. 2. The Nature of the Water 3. The divers Streams thereof First The River comes 1. From a Rock Numb 28.8 11. This Rock was first smitten and then the Water came out abundantly 2. It comes from an infinite inexhaustible Fountain Rev. 22.1 't is said to proceed from the Throne of God and the Lamb. Secondly Touching the Nature of this River tho we have spoken of it under the Third Head of Metaphors in the first Volume yet we will touch a little upon it here It hath besides other Properties of spiritual Water these divers Qualities 1. It will heal all the Diseases of the inward Man it will soften and make very tender and pliable and break in pieces a hard Heart 2. It will cure the Soul of spiritual Blindness nay it will open the Eyes of him that was born blind 3. It will infallibly cure all spiritual Consumptions that spiritual Waste or Decay of Faith Love Zeal Hope c. which seizeth sometimes upon many Christians 4. It will bring down the Tympany of Pride and make a Man very humble and little in his own Eyes the more of the Spirit the more humble 5. It will cure all manner of spiritual Deadness or Deafness making a Man very lively and diligent to hear good Counsel and Instruction as Lydia experienced Acts 16 14 6. It is good against the Tremblings of the Heart and will make a Man bold and couragious in the Cause of Christ in evil Times We cannot but speak the things which we have both seen and heard Acts 4.20 7. It is an excellent Remedy to purge out all noxious and evil Humors of the Soul from whence many Distempers flow making a Man sound at Heart and holy in Life 8. It will effectually restore a lost Appetite and make a Man relish well the Food of God's Word causing it to be sweeter to him than Honey Psal 119.103 or the Honey-Comb 9. It will preserve from the Plague of Sin of what sort soever it be tho a Christian be amongst infected Persons every day 10. It will revive a fainting and drooping Spirit 11. It will set and make whole all broken Bones Psal 27.13 as David and thousands others have found by experience 12. It will cure the Leprosy and all old running Ulcers and also all fresh Wounds of the Soul tho never so deep stinking and loathsom 13. It is good against Weakness of the Hands and Feebleness of the Knees 1 Thess 5.14 2 Pet. 1.9 14. It is sovereign good against spiritual Barrenness making the Godly to bring forth much Fruit. 15. It will clear the Sight and make a Man to see afar of 16. It infallibly cures the sleepy Disease or the spiritual Lethargy of the Soul 1 Thess 5.6 so that they shall not sleep as others do 17. It cures all Diseases of the Tongue and Mouth and an unsavoury Breath Jam. 3.5 6. that common Sign of a foul Stomach 18. It cures all spiritual Lameness it causeth a lame Man to leap as an Hart Isa 35.6 and never halt any more between two Opinions 19. It perfectly cures all Distempers of the Head occasioned by Error and erroneous Principles that corrupt the Understanding 20. It is Water of Life he that drinks of it shall never die Joh. 4 14. Thirdly This River hath three special Streams 1. The Stream of Ordinances 2. The Stream of heavenly Graces 3. The Stream of Divine Promises Sinners come to these Waters O come before the Stream be turned another way See River and Water of Life XI In a glorious City usually is the King's Palace or his chief Place of Residence which tends much to its Honour and Renown XI The Church is the Habitation of God The Lord dwelleth in Zion Psal 9.11 Isa 8.18 Psal 76.1 2 3. Psal 132.13 14. Isa 57.15 in Judah is God known his Name is great in Israel in Salem also is his Tabernacle and his Dwelling-place in Zion This is for the everlasting Honour and Renown of the Church The Lord dwelleth in Zion Sing praises for the Lord hath chosen Zion he hath desired it for his Habitation This is my Rest for ever tho he be the high and lofty One that inhabiteth Eternity yet he dwelleth with them that are of an humble and contrite Spirit The special and most gracious Presence of God is with his People XII A City hath some certain Privileges Freedoms and Immunities belonging to it which Strangers have nothing to do with Foreigners may not dwell within the Walls of some Cities XII So the Church of God hath many glorious Privileges and Immunities belonging to it which unconverted Sinners have no Right to The first Privilege or part of that Freedom that belongs to the City of God is Pardon of Sin Isa 33.24 The Inhabitants shall not say I am sick the People that dwell therein shall be forgiven their Iniquity 1. This is a glorious Privilege and Freedom if we consider the abominable and hainous Nature of Sin which is opened in the first Volume under the third Head of Metaphors 2. Because of that which is couched and comprehended under the Blessing of
Flock to rest at Noon c. Luke 12.32 Fear not little Flock it is your Father's good Pleasure to give you the Kingdom THe Church or Saints of God are compared unto a Flock of Sheep Metaphor Parallel SHeep are clean Beasts tame and gentle not wild as Tigers Lions Foxes or Wolves nor unclean as Dogs Swine c. SO the Saints of God are a People tamed as it were by God's Spirit from that natural Wildness and Perverseness made gentle willing to come into Christ's Fold cleansed from Impurity of Heart and Life II. Sheep are simple a harmless Sort of Creatures not crafty ravenous and devouring as those Sort of Beasts above-mentioned II. So the Saints of God are holy they are taught to be simple concerning Evil Mat. 10.16 Be ye saith Christ as innocent as Doves They seek the Hurt of no Man not like Romish Wolves who delight in nothing more than in Blood and Rapine shedding the Blood of those who do not wrong or injure them but desire to live peaceably in the Land III. Sheep are meek and patient under Sufferings Hence our Saviour is said to be led as a Lamb to the Slaughter Isa 53.7 and as a Sheep is dumb before the Shearer so opened he not his Mouth See Lamb. III. So the Saints and People of God are meek and patient under God's hand both when they suffer for their Sins or for the Trial of their Graces as appeareth in Job David Stephen c. Psal 39 9. I held my Peace I opened not my Mouth because Lord thou diddest it IV. Sheep as they are patient so they are profitable both in their Lives and by their Death There is scarcely any Creature that brings its Owner greater Incomes than Sheep they are good both for Food and Cloathing IV. The Saints are very profitable many ways the Benefit the World receives by them or for their Sakes is very great they are called the Light of the World and the Salt of the Earth now the Profit the World receives in both these respects is not little Had there been ten of those Sheep in Sodom God had not destroyed it besides the Angel told Lot he could do nothing till he was out of the City What a Blessing was Joseph to his Master whilst he abode in his House and Jacob to Laban They yield the World much Profit by the Doctrine they preach by the fervent Prayers they daily put up to Almighty God and their holy and good Examples Mat. 5.16 Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven V. Sheep are obedient and ready to follow their Shepherd whithersoever he goeth It is the Custom in some Countries for the Shepherd to go before the Sheep c To which our Saviour alludes John 10.27 V. So Believers and the Church of Christ are obedient to him Joh. 10.4 5. My Sheep saith he hear my Voice and they follow me and the Voice of a Stranger they will not follow Psal 73.24 Thou shalt guide me by thy Counsel saith the Psalmist Christ's Precepts are the Saints Directory and his Practice their Pattern for Imitation Hence Paul exhorteth the Corinthians to follow him as he followed Christ 1 Cor. 11.1 VI. Sheep are incident to many Diseases many of them are weak and feeble which a good Shepherd taketh pity of and endeavours to heal and strengthen them VI. So the Saints of God are subject to manifold Weaknesses Temptations and Afflictions which moved the Almighty to great Compassion and sorely to rebuke the Shepherds of Israel for their Cruelty and great Remisness towards his Flock The Diseased have ye not strengthned neither have ye healed that which was sick c. And therefore saith He would himself take the Work into his own hands I will bind up that which was broken and will strengthen that which was sick c VII A Flock of Sheep must not be over-driven lest they tire Jacob who was a skilful Shepherd knew this and therefore told Esau his Brother Gen. 33.13 that if the Flock were over-driven they would die VII So the Saints or Flock of Christ must not be over-driven they must be led gently along and God taketh care to lay no more upon them than they can bear No Temptation hath taken you 1 Cor. 10.13 but such as is common to Men but God is faithful who will not suffer you to be tempted above what you are able and will with the Temptation also make way to escape that ye may be able to bear it He will not lay upon us more than is right VIII Sheep are subject to go astray and to be lost in a Wilderness and upon that account need the Shepherd's Care to seek them and fetch them home to the Fold VIII So the Saints are subject to go astray from God and to wander from his Precepts viz. decline in their Zeal Faith and Affection to him and his Ways and to get wandering Thoughts after the World and sometimes they wander through the Neglect and Carelesness of the Under-Shepherds My Sheep Ezek. 34.6 Psal 119.176 saith the Lord wandered through all the Mountains and none did search or seek after them I have gone astray like a lost Sheep seek thy Servant c. IX Sheep must be led forth into green Pastures to be fed and a good Shepherd will take heed he puts them not into Fields or Meadows that are not proper for them for some Grounds will soon rot and spoil them IX So Christ's Flock must be fed in good Pastures viz. with sound and wholesom Truth good Doctrine Food that is fit and proper for them they must not have Chaff of Mens Traditions nor the corrupt Glosses of cloudy Doctors that lived in the dark Time of the Church It behoves Christ's Ministers to take heed they suffer not the Sheep under their Charge to suck in the Poyson of Error and Heresy for nothing rots and spoils Christians more than that The Spouse from hence enquireth of Christ Cant. 1.7 Where he feedeth his Flock that is Where his blessed Gospel was truly and constantly preached and his holy Ordinances duly administred lest she should turn aside by the Flocks of his Companions that is such as call themselves so Christ directs her to go forth by the Footsteps of the Flock and feed their Kids besides the Shepherds Tents That is to follow the Doctrine and Footsteps of the Primitive Church for that alone is our Rule in all God's holy Worship The Lord is my Shepherd I shall not want Psal 23.1 2 He maketh me to lie down in green Pastures he leadeth me besides the still Waters X. Sheep have a shadowy Place to rest in when the Sun shines hot at Noon which is a great Refreshment to them where they chew their Cud and being saved from the Vehemency of the scorching Sun they with the greater Alacrity return to
mystical sort are Partakers of the Divine Nature That which is born of the Spirit 2 Pet. 1.4 is Spirit III. Children are called after the Names of their Parents III. So the Saints are called after God's Name Holy Heavenly Godly c. Christians from Christ Spiritual from the Spirit IV. Children are not in every thing alike in Stature Quality and Condition Some are gentle dutiful and humble and have a clearer Sight and more perfect Knowledg than others yet ought to love one another IV. So the Saints of God are not in every thing alike tho all have Grace yet not a like measure of it so tho all see yet all have not the same degree of Sight and Knowledg in Divine Things From hence it is that there are so many Differences amongst the Godly but since they are all God's Children it behoveth them to see that they love one another V. Children do not grow alike Some thrive better upon hard Fare than others do who feed upon more choice and delicate Food every day V. So some of the Saints thrive and grow faster in Grace and in the Knowledg of our Lord and Saviour Jesus Christ who sit under the Ministry of such Men whose Preaching is accounted by some but as brown Bread than others who are daily fed with the delicate Food of the most acute and elegant Preacher Dear Children I. A dear Child one that the Father esteems so is teachable ready to learn what he is taught he will give his Mind to it is very flexible I. So a dear Child of God is very flexible and yielding to the Teachings of God If God hath any thing for Abraham to do he cries Here am I. They are like holy Job What I know not teach thou me II. A dear Child is humble and meek not proud stubborn or self-conceited II. So a dear Child of God is little in his own Eyes How humbly did Abraham express himself to God! Gen. 18.27 Psal 22.6 1 Cor. 3.9 I who am but Dust and Ashes c. and Job I abhor my self David cries out I am a Worm and no Man And the holy Apostles esteemed themselves as nothing Who then is Paul and who is Apollo Vnto me who am the least of all Saints c. I am nothing c. III. A dear Child greatly loves his Father Many Instances may be given of this both from Scripture and History III. So a dear Child of God dearly loves his heavenly Father he loves him with all his Soul with all his Heart and with all his Strength loves him sincerely IV. A dear Child doth not only love his Father but also his Mother and is grieved when she is in distress IV. So a dear Child of God doth not only love God who is his Father but also dearly loves the Church who is his Mother Thus did David Psal 137.5 6. that precious Child and Servant of God If I forget thee O Jerusalem Psal 137.5 6. let my Right-hand forget her Cunning if I I do not remember thee let my Tongue cleave to the Roof of my Mouth if I prefer not Jerusalem above my chief Joy Jer. 4.19 How greatly was the Prophet Jeremiah troubled for poor Zion when he cried out My Bowels my Bowels The Church lay near his Heart he laments like a poor Child for the Misery of his Mother that bare him VI. A dear Child is very obedient to his Parents will do whatsoever is right which either Father or Mother doth require V. So a dear Child of God is in all things obedient to God's Commands as is recorded concerning Zacharias and Elizabeth and many others They endeavour to behave themselves as obedient Children in all respects will not baulk one of God's holy Precepts Psal 119. Then shall I not be ashamed saith David when I have respect to all thy Commandments And as they are obedient to God their Father so likewise to the Church their Mother As it is a horrid Evil to rebell against God so such will be left inexcusable who slight the Church Whatever she requires that is agreeable to God's Word must be carefully obeyed and such as err herein as disorderly Persons ought to be proceeded against See Mother VI. A dear Child in all things strives to please his Father seeking his Approbation whether at home or abroad present or absent VI. So a dear Child of God strives in all things like our Saviour to please his heavenly Farher Wherefore we labour 2 Cor. 5.9 that whether present or absent we may be accepted of him Col. 1.10 Walking in all well-pleasing c. VII A dear Child loves Peace and cannot endure Quarrelling and Discord in his Father's House VII A dear Child of God greatly delights in and loves Peace and Union amongst his Brethren and he hates Discord and Quarrelling in the Church Blessed are the Peace-makers for they shall be called the Children of God Behold Mat. 5.9 Psal 133.1 Eph. 4.3 saith David how good and pleasant it is for Brethren to dwell together in Vnity Endeavouring to keep the Vnity of the Spirit in the Bond of Peace VIII A dear Child is very tender of his Father's Honour and is much troubled to hear any speak against him or any way reproach him VIII So a dear Child of God is sorely troubled to hear the sacred Name of God reproached and blasphemed and his holy Laws contemned Psal 119.136 Josh 7.9 Rivers of Waters run down mine Eyes because Men keep not thy Law How much were Moses and Joshua concerned for the Honour of God's holy Name IX A dear Child is greatly grieved when his Father is offended with him and will endeavour to obtain his Favour again IX So a dear Child of God is grieved when he hath displeased his heavenly Father Thou hiddest thy Face Psal 51.4 and I was troubled How did David mourn for his Sin and strive to obtain the Love and Favour of God again Against thee thee only have I sinned and done this Evil in thy Sight c. X. A dear Child will not be at undue Times out of his Father's House but make up his Place there especially when he knows his Father and Mother call for him and require his Presence X. So a precious Saint of God will not be absent from the Church or heavenly Family at any time when his Presence is expected there if it be possible especially when God calls his People to Prayer and Humiliation or when sacred Ordinances are administred or any Work is to be done which eminently tends to the Glory of God and the Churches Good XI A dear Child desireth rather to dwell in his Father's House than in any other place whatsoever XI So a dear Child of God had rather be a Door-keeper in the House of God than to dwell in the Tents of Wickedness One thing have I desired of the Lord Psal 27.4 and that will I seek after that I may dwell in the
House of the Lord all the days of my Life c. XII A dear Child will strive to imitate his Father and walk in his Steps in all things that are just and right Thus Solomon was exhorted to follow the good Example of his Father David XII So a dear Saint takes care to follow God Be ye Followers of God Eph. 5.1 as dear Children Be ye holy for I am holy That is the Precept and a sincere Soul labours so to be it is his great desire to be like God and Christ as near as he can Be ye Followers of me as I am of Christ Jesus 1. A Saint strives to follow God and Christ in Love We are taught of God to love one another 2. In Humility What a Pattern hath God in Christ laid before us herein Mat 11.28 Phil. 2.5 6 Learn of me saith our Saviour for I am meek and lowly in Heart c. Let the same Mind be in you which was also in Christ Jesus 3. In being merciful and kind to all Be ye merciful Mat. 5.45.48 as your Father that is in Heaven is merciful 3. In hating and abominating that which is evil God loaths Sin and so doth every sincere Christian 5. In Forgiveness they strive to be like God in this He is ready to pardon forgive and forget Injuries done to him and so ought his Children Eph. 4.34 And be ye kind one to another and tender-hearted forgiving one another as God for Christ's sake hath forgiven you God forgiveth freely universally and for ever so must they Inferences LAbour to follow God as dear Children 1. Sincerely not in Hypocrisy not for Loaves 2. Speedily do not defer it I made haste saith David c. 3. In whatsoever he commands you 4. Diligently 5. Follow him through all Difficulties and Hardships as Caleb did c. and as Ruth followed Naomi 6. Follow him humbly 7. Follow him joyfully 8. Follow him when others leave him 9. Follow him constantly even to the end 10. And lastly follow none but him forsake all those that would lead you astray Christ's Sheep will not follow Strangers they will follow God and not Baal II. From hence every one may perceive whether they are God's Children yea or no. III. This shews also what great Dignity God hath conferred upon Believers Behold what manner of Love is this God hath bestowed upon us 1 Joh. 3.1 2 that we should be called the Sons of God If David thought it no small thing to be Son in Law to an earthly King what an Honour hath God conferred on us Rom. 8. IV. Saints may from hence read their Privileges If Children then Heirs Heirs of God and Joynt-Heirs with Christ. Saints compared to Heirs Rom. 8.17 If Children then Heirs c. Rev. 21.7 He that overcometh shall be Heir of all things Note The Saints of God are Heirs Heirs of God Heirs of all things c. Heirs Parallel THe First-born had a Princely Power and Dominion over their Brethren who bowed down before them they were next their Fathers in Honour THe Saints are made Kings to God are called Kings and Princes Isa 32.1 A King shall reign in Righteousness and Princes shall decree Judgment They shall have Dominion over the Mighty of the Earth in their Day They are next to Christ in Honour Rev. 3.21 and shall sit upon the Throne with him II. The First-born were Priests in their Father's Family till the Levites came in II. The Saints are Priests as well as Kings to God Rev. 1.6 1 Pet. 2.5 He hath made us Kings and Priests c. They are called an holy Priesthood to offer up a holy and acceptable Sacrifice unto God III. The First-born had the Inheritance the rest had but a Piece of Money And to this day we see that Men use to make their Inheritance over to the First-born and besides the Inheritance they had a double Portion of Goods III. The Saints have the eternal Inheritance made over to them the World hath but a small Allowance for all they have amounts to no more than Vanity God giveth himself and all he hath to Believers they have a double Portion an Hundred-fold in this Life and in the World to come Life everlasting IV. An Heir sometimes stays a great while before he comes to the full Possession of the Inheritance and until then he is under Tutors and Governors and differeth but little from a Servant IV. The Saints patiently wait a while being under Age before they come to the full Possession of the Inheritance purchased for them by Christ and until they come to full Age they are under Tutors and Governors who deal hardly with them and they seem not to differ from Servants V. The First-born had a peculiar Sort of Apparel whereby they were distinguished from others such was Esau's goodly Raiment which Rachel put upon Jacob. V. The Saints are cloathed with a goodly Raiment viz. the Righteousness of Christ Holiness is the Saints Livery whereby they are distinguished from the rest of the World VI. The First-Born had the Blessing annexed to them and unless they were supplanted as Esau was by Jacob they were blest of their Father especially when their Fathers were at the point of Death VI. The Saints are the Blessed of the Lord none can take either Birth-right or Blessing away from them they are blessed and shall be blessed The Lord Jesus blessed them at his Departure and that Blessing shall never depart from them Heirs Disparity AMong Men all a Man's Children are not Heirs nor can they fully possess the same Estate entirely to themselves as if but one had it BUt all the Saints are Heirs together they are all Joynt-heirs and yet every one hath all to himself They have all one and the same Father one and the same Christ one and the same Spirit the same Apparel the same Grace all one Faith Hope c. all the same Promises same Attendance viz. the holy Angels the same Crown Kingdom and Eternal Inheritance II. Heirs among Men have but a small Inheritance What is all this World Luther called all the Turkish Empire but a Crust God casts to a Dog II. But the Saints are Heirs of all Things Heirs of Heaven and Earth too Heirs of God And what is there more what can a Man ask or desire to have would he have more than all III. An Heir among Men is often deprived by Force or Craft of his Title and turned out of all III. But the Saints cannot by Force or Fraud be deprived of their Title to Eternal Life That it may be sure and firm to them it is made over to them by the Oath of God See Light in the First Volume Saints compared to Eagles Isa 40.31 But they that wait upon the Lord shall renew their Strength they shall mount up with Wings as Eagles Psal 103.5 Who satisfieth thy Mouth with good Things so that thy Youth is renewed like the
Popish Religion Now these are lame Professors they are corrupt or not sincere they will not unless healed hold out to the end of the Race but be turned out of the Way IX A Man that meets with bad Way in running a Race is thereby many times hard put to it and in danger of losing the Prize As when he is forced to run up-hill a great while together or meets with a rough and untrodden Path or is fain to run through a deep Mire or a very dirty Lane this tries his Strength Courage and Resolution IX So when a Christian meets with hard Things or passeth through great Difficulties in his Way to Heaven he is much put to it viz. when he is forced to mount the Hill of Opposition and pass over the Stile of carnal Reason and through the perilous Lane of Persecution and Valley of the Shadow of Death Being accounted all the Day long as a Sheep for the Slaughter Psal 23.4 He then is tried to purpose Many that have set out Heavenwards in a Day of Peace and Prosperity have in a Time of Tribulation and Persecution grown weary Mat. 13.21 or being offended have fallen away X. Men that run in a Race have many Spectators who stedfastly look upon them to see how they run and who will win some hoping one will gain the Prize and others hoping the same Man will lose it X. So the Saints of God have many and eminent Spectators who stedfastly look upon them with great Expectation to see how they behave themselves whilst they run the Celestial Race viz. God the Father the Lord Jesus Christ and the holy Spirit the one Almighty and Eternal God Yea and all the holy Angels on the same side behold them with great Earnestness hoping they will hold out to the end and obtain the Crown of everlasting Glory and to that purpose help and encourage them in their Course On the other side there are all the Devils or wicked Angels who have their Eyes upon them for evil Zech. 3.1 2. who do not only hope and long to see them grow weary and faint in their Minds but also strive as much as in them lies to hinder and resist them in their Race so that they may lose the Prize XI Some Men run a great while and afterwards grow weary and slack their Pace nay quite give over running and so lose the Prize XI So some Professors seem to run well to be zealous for God and Religion a great while it may be for many Years together but when Trouble arises or Temptation seizes upon them they grow weary and indifferent about these Matters and with Demas cleave to this present evil World and so turn with the Dog to his Vomit again and lose Eternal Life XII Some Men that have run in a Race have run for a great Prize yea for a Crown as some have observed and when they have won it have been praised exceedingly it being esteemed a mighty Honour it hath not only enriched them but been to their great Renown and Glory XII So the Saints of God who run this heavenly Race run for a great Prize viz. a Crown of Glory 1 Cor. 9.25 And every Man that striveth for the Mastery is temperate in all things Now they do it to obtain a corruptible Crown but we an incorruptible Be thou faithful unto Death Rev. 10. and I will give thee a Crown of Life I have saith Paul fought the good Fight 2 Tim. 4.7 8. I have finished my Course I have kept the Faith Henceforth there is laid up for me a Crown of of Righteousness which God the Righteous Judg will give me at that Day and not to me only but unto all them also that love his appearing This Prize will not only enrich the Soul that obtains it but raise his Renown and Glory to Eternity He shall be honoured of all nay he is the Man whom the King delights to honour Rev. 3.21 They shall sit down with Christ on his Throne c. XIII The Man that runs who resolves to win the Prize breaks through all Difficulties will not regard any vain Allurements but presses on with his utmost Strength Celerity and Speed imaginable the Thoughts of the rich Prize animating his Mind and prompting him on so to do XIII So a true Christian who resolves for Heaven he makes haste he breaks through all Difficulties and regards not the Golden Balls Satan throws in his Path viz. none of the vain Allurements of this World but with his uttermost Strength Celerity and Eagerness of Affection presseth forward I press towards the Mark c. Phil. 3.14 Mat. 7.13 He strives to enter in at the strait Gate He strives against Satan against the World against Sin strives in Reading in Hearing in Praying being greatly animated and encouraged thus to do Heb. 11. by seeing him who is invisible to the natural Eye and by having a Sight of the excellent Reward or that glorious Crown and Kingdom he knows he shall receive when he comes to the end of the Race Metaphor Disparity SOme Men in running a Race do their best they do whatever in them lieth to obtain the Prize but nevertheless lose it BUt now a Christian whoever he be that doth his best does what he can in all Uprightness of Heart to believe to close in with Christ to love serve and obey him shall never miss of eternal Life Joh. 10.2 Rom. 8.1 Never was any Man damned saith a worthy Minister that did what he could to be saved II. Many run in a Race but one only obtains the Prize II. But tho Thousands run in this spiritual Race yet they may all obtain the Prize Inferences WE may infer from hence That the Work and Business of a Christian is hard and difficult Heaven is not obtained without running wrestling striving warring c. 2. That many Professors who set out Heaven-ward and run well a little while are not like notwithstanding to obtain eternal Life Mat. 24. 't is only he that endureth to the end that shall be saved 3. It may also inform us what the Reason is that so many Persons faint or grow weary in this spiritual Race 1. Their Weights which they have upon him may occasion it Or 2. The Way being bad or up-hill 3. Their not being temperate in all things 4. Their being diseased or lame 5. Satan beguiling them with his Golden Balls 6. They being not throughly affected with the Worth of that glorious Prize they run for 7. By means of their trusting in their own Strength c. 8. Their growing lazy loving present Ease c. 9. And lastly which is the Sum of all their not being truly converted never effectually wrought upon by the Spirit of Grace 4. It may serve to stir us all up to the greatest Diligence imaginable to the end Whatsoever we meet with in the Way Heaven will make amends for all Saints compared
Pilgrim but he had such a cruel Burthen upon his Shoulders that he tired before he came to the end of his Journey Covetousness or an unsatisfied Desire after the Things of this World is compared to a Burthen or Load of thick Clay Who enlargeth his Desires as Hell and cannot be satisfied c. Wo to him that encreaseth that which is not his how long Hab. 2.5 6 And to him that ladeth himself with thick Clay Would not a Man that hath a long Journey to go be laugh'd at should he carry with him a heavy Burthen of Dirt and Rubbish Such Fools are many Professors See Runner III. A Pilgrim in his Travels goes up-hill and down-hill sometimes he meets with good Way and sometimes with bad Way Sometimes he passeth over Stiles and through dirty Lanes and then again through green Fields and pleasant Pastures and delightful Paths till he comes to his desired Place III. So the Pilgrim that would travel to the New Jerusalem meets with various Ways and Passages 1. He must go out of the horrible Pit of Prophaneness that is Work enough for the first Day 's Journey 2. Through the Brook of sincere Repentance or true Contrition for every one that leaves open Prophaneness is not truly penitent 3. Down the Valley of Self-denial a very difficult Passage 4. Over the Mountains of Opposition for the Devil and all will straitway make head against him 5. Over the Stile of carnal Reason Immediatly I consulted not with Flesh and Blood 6. Into the pleasant Ways of the New Covenant 7. So upon the Top of the Rock of Ages and there he may take a Prospect of his own Country IV. A Pilgrim that hath a long and difficult Way to travel is very thoughtful how to find the right Way being a Stranger in that Country through which he must pass And besides being told there are many cross Ways and Turnings and hard difficult Passages to find he takes care therefore to get a good and skilful Guide lest he should lose his Way IV. So the spiritual Pilgrim spares no Cost omits no Study to get the best Information imaginable of the ready Way to the Land of Promise He ceaseth not to enquire of such as pretend themselves to be Guides and such as know the Way but finding them to be short-fighted and ignorant of the Way themselves he seeks further And as he goes along one cries This is the Way Mat. 24.23 another That Some bid him believe as the Church believes and he shall never go astray Others bid him coâ—form to the Laws of Men and do whatever the Supreme Authority of the Nation doth enjoin in Matters of Faith and Religion Others call upon him to be led wholly by the Light of his Conscience and that will bring him unto the Land of Promise the Place he longs for And at last he meets with another that seems yet to differ from them all and greatly to slight and condemn one grand Fundamental God's Word holds forth under plausible Pretences He cries up Holiness and just Living which all confess is required but in the mean time strives to persuade him to cast off the Satisfaction of Jesus Christ and trust to his own Righteousness or to refined Morality rendring Faith in Christ crucified little more than a Fancy and that the main Design of Christ in coming into the World was only to be a Pattern of Holiness and Humility But he perceiving the Danger great upon this account and that none of these Pretenders could give any convincing Evidence why they should be believed and their Counsel followed above others he rejected all their Directions and resolved to be led by none of them further than their Doctrine agreed with a certain Directory which through the Grace of God he hath obtained namely the written Word of God and that tells him plainly The Way is Christ viz. Christ as a Priest dying for him to appease the Wrath of God Joh. 14.6 and make Atonement for his Sin fulfilling the Law and bringing in everlasting Righteousness Christ as a King to subdue his Sin and to rule and reign over him Dan. 9.24 according to those blessed and wholesom Laws Ordinances and Institutions given forth by him and left in his Word Christ as a Prophet to teach and instruct him Christ as a holy Pattern and Example to imitate and follow so far as by the help of Grace he is able See Surety Sin a Debt The Word compared to Light The Spirit to a Teacher and Guide He hath learned of Christ to be holy and is helped therein by the Holy-Ghost to excell his Neighbour and denies all his Ungodliness and worldly Lusts and yet casts himself only on Christ relying upon his Merits labouring to be like him in all things as the Apostle observes 1 Joh. 3.3 He that hath this Hope in him purifieth himself even as he is pure He lets his Sins go nay loaths that which is evil he lives a mortified Life unto the World and yet trusteth not to any thing that he hath done or can do for eternal Life Acts 4.12 knowing there is no Salvation but by Christ alone He is as godly as any Socinian in the World and yet magnifies the Riches of God's Grace and Christ's Merits so as not to expect Justification any other way V. A Pilgrim often meets with Trouble and great Difficulties in his Way by Winds Storms and Tempests hard Weather Cold Frost and Snow deep and bad Ways and many Dangers which he narrowly escapes V. So the spiritual Pilgrim is also exposed to many Difficulties in his Journey Heaven-wards Terrible Storms sometimes arise Winds of Persecution and Temptation blow so hard that he is scarce able to stand upon his Legs Psal 73.2 My Feet were almost gone my Steps had well nigh slipt c. He is often beset with Crosses and Afflictions that he is as a Man in the Mire and can hardly get out VI. A Pilgrim is a Stranger in the Country through which he passeth and being not known he is much gazed on and sometimes abused by the rude Rabble all which he takes with patience and makes no resistance VI. So the Godly are Strangers in this World And confessed Heb. 11.13 that they were Strangers and Pilgrims on the Earth David breaks forth Hold not thy peace at my Tears Psal 39.12 for I am a Stranger with thee and a Sojourner as all my Fathers were Hence they are made oftentimes a Gazing-stock to Men by Reproaches and Afflictions Heb. 10.33 And how grievously have they been abused by the wicked Rabble of the Earth as Jesus Christ himself testifieth If ye were of the World the World would love its own Joh. 15.19 22. but because ye are not of the World but I have chosen you out of the World therefore the World hateth you All these things will they do unto you because they know not him that sent me VII A
together saith the Husband-man till Harvest VIII Wheat hath a considerable Time to ripen it must have the former and latter Rain but when it is ripe it is severed from the Tares and gathered into the Barn VIII So the People of God are not so soon as they spring up in Grace ripe for God's Garner but they need some Time before they are fit for cutting down by Death The former and latter Rain of the Spirit must fall upon them they ripen gradually And when the Harvest comes to wit the End of the World Mat. 13.41 42. then the Saints shall be severed from the Wicked the Good come from the Bad the Holy from the Vile like as Wheat is severed from the Tares and those that appear pure Grain shall be gathered into God's Garner i. e. his blessed Kingdom and the Wicked like Tares shall be bound in Bundles and cast into Hell to be burned in unquenchable Fire IX Wheat when it is sown dies and rises again it rises Wheat and the same Wheat tho it rises more glorious than it seemed to be when sown IX So the Saints of God die like good Seed are sown in the Earth and shall rise again 1 Cor. 15. the same Body shall rise again as every Seed hath his own Body so shall every Saint in the Day of the Resurrection have his own Body tho his Body shall rise more glorious than it was before The Apostle saith That which thou sowest thou sowest not that Body that shall be because it is sown a natural Body 1 Cor. 15.38 42 43. it is raised a spiritual it is sown in Corruption but is raised in Incorruption it is sown in Dishonour and raised in Glory it is sown in Weakness it is raised in Power X. Wheat is threshed by the Husband-man to sever the Corn from the Straw and Chaff X. So God to sever the Chaff of corrupt and drossy Professors from the pure Grain viz. sincere Saints leaves the Wicked as it were to thresh his People God's People are often under the Flail of Persecution Inferences THis may serve to reprove the bloody Persecutors of God's People who would fain pluck up the Saints as Tares but let them take heed If God would not have many Tares pluck'd up lest some of the Wheat be pluck'd up with them what will become of them who instead of plucking the wicked Tares that perhaps deserve the greatest Severity as being guilty of innocent Blood connive at such and let them alone having much Favour for them and set themselves wholly against God's faithful and innocent People What unwearied Endeavours have been used to destroy and root out the Godly 2. It may be a Caution to all to take heed how they persecute Men for Conscience sake for who can infallibly know such as fear not God nor belong to him from such as are his People and do in Truth fear Him They had better let many Tares many Hereticks alone than through Ignorance destroy one godly and sincere Person 3. It may also be for Trial Are you Wheat or Tares Do you bring Glory to God and Profit to your Neighbours Do you faithfully like holy Job adhere to the Lord and cleave to him altho he should please to lay you under slaying Dispensations Do you endure patiently under the Cross abide the Trial of cold winterly Blasts of Persecution Wheat you hear will endure sharp Frosts The honest-hearted Professor brings forth Fruit with Patience Mat. 13. 4. Lastly It affords Comfort to the Godly for tho they appear as dead and withered or are under many seeming Decays yet they shall revive again like Corn. And altho they like Seed or Grain are laid in the Earth and turn to Corruption yet they shall have a blessed Resurrection at the last Day and be raised in Power and Glory and in Incorruption Death doth the Body of a godly Man no Injury Except a Seed of Corn fall to the Ground it abideth alone but if it die it bringeth forth much Fruit. Saints compared to Light Mat. 5.14 Ye are the Light of the World a City that is set on a Hill cannot be hid IN this Metaphor the Lord Jesus commends unto us an holy Duty viz. to shine before others in a holy Life and Doctrine Saints should be like John Baptist burning and shining Lights 1. Light is taken properly 2. Metaphorically 1. Properly for that noble Quality that enlightens the World Lux claritas splendor in corpore luminoso vel extra à corpore luminoso exiens quae Lumen dicitur God said Let there be Light and there was Light c. 2. Metaphorically it is put for several Things See the First Volume Book 3. p. 1 2. Ye are the Light of the World c. Joh. 1.9 Mat. 4.2 Principally Christ himself is the Light of the World the great Light that gives Light to the other Luminaries The Saints receive Light from Christ as the Moon receives her Light from the Sun and thereby gives Light to the World in the Night The Saints are but small Lights hence called Stars who give but little Light in comparison of the Sun or they are rather as Candles which God hath lighted and set up Metaphor Parallel LIght discovers and makes manifest the Nature of Things to Men it hath a directive Quality in it Men thereby know which way to go it directs Travellers in their Way SO the Saints of God by their holy Life and Doctrine reveal and make manifest not only the Works of Darkness but also the Excellency of Christ Grace and Divine Things to Men nay Eph. 3.10 the holy Angels are said to know many Things by the Church The Saints by their holy Lives and Doctrines teach and dlrect others how to live how to behave themselves towards God and towards Men. II. Light shines forth and is visible to all every one that hath Eyes may see the Light A Candle should not be lighted and put under a Bushel but on a Candlestick that it may give Light to all that are in the House II. So the Saints should let their good Works appear to all Mat. 5.16 Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven Tho the Saints should do nothing through Vain-Glory i. e. to be seen of Men yet their good Works and holy Walkings should be so done that others should see it III. It is a great Mercy and Blessing to see the Light Light is sweet c. Light drives back or expells Darkness III. So 't is a great Blessing to enjoy the Company of God's People to dwell among such whose Conversations shine for such godly ones drive back or scatter Wickedness As Solomon saith Prov. 20.26 A wise and godly King scattereth the Wicked and bringeth the Wheel over them So every wise and godly Christian does what in him lies to to the like What Darkness did Martin Luther
were upon Ephraim Answ 1. One was Strangers had devoured his Strength Their Support and chief Stay that which should uphold comfort and succour them was gone Wicked Men were let in upon them and such who sought to spoil them of their Rights Liberties and Estates or spiritually Sin prevailâ—d strange Lusts had devoured their Strength Hos 2.5 Ephraim was fallen in love with other Lovers his Affection was set upon Strangers Saints should keep their Hearts close to Christ or else the Love of the World will soon steal away their Strength and make them decay in Godliness The Whoredom of Ephraim was doubtless one of those gray Hairs he had upon him 2. The Pride of Ephraim was another gray Hair The Pride of Israel doth testify to his Face and therefore shall Israel and Ephraim fall in their Iniquity Hos 5.5 3. Their Goodness was as the Mâ—rning-Cloud and as the early Dew it passed away Hos 6.4 Which might be another of his gray Hairs By their Goodness doubtless is meant their Goodness and Kindness to God and one towards another They were false-hearted unconstant and fickle like a Morning-Cloud their Words were empty Sounds like Clouds withouâ— Water they dealt treacherously with God and deceitfully with their Brethren 4. They were like a silly Dove without a Heart they let their dearest Enjoiments go like as a silly Dove parts with her Young and did not like the Hen strive to preserve them This might be another of his gray Hairs A Dove is easily caught with a Net so was Ephraim easily ensnared by his Enemies A Dove will keep her Nest tho you take it away and thereby take her captive O how unwilling are some Men to part with their Lusts They will not leave their Sins or Company tho it prove their Ruine They are like the silly Dove 5. The great Things of God's Law were accounted strange Things to Ephraim tho God himself wrote them yet he liked them not but rather derided at them that owned and subjected to them This was another gray Hair Hos 7.8 6. Ephraim was as a Cake not turned he was not through for God he stood halting between two Opinions did not know what Religion to be of Or he was so perverse that tho he lay under heavy Judgments and was ready to be burned on the Coals yet he sought not to prevent the Danger Hâ—s 7.14 and escape the Fire he cried not to God in his Affliction And this was another of his gray Hairs 7. Ephraim was as an empty Vine he brought forth Fruit to himself God received but little from Ephraim all his Labor and Doing was for himself to enrich himself and lay up for himself he cared not for the Interest of God An empty Vine He had Juyce and Sap enough to bring forth Fruit to himself but was barren towards God They cannot spare Time nor have they leisure to wait upon his Service They can't spare Money to further the Interest of Godliness tho they can give two three four or five hundred nay a thousand Pounds to such a Son or such a Daughter and maintain them bravely when some of Christ's Ministers want Bread They love alas their Sons and Daughters more than Christ They are empty Vines they bring forth Fruit to themselves O what a base Spirit and Principle are some Professors of They are like Ephraim And this was another of his gray Hairs Hos 12.1 8. He was broken in Judgment he fed on the Wind and followed after the East Wind He pursued after Vanity and the empty Things of this World And that was another of his gray Hairs Many more I might mention they were indeed thick upon him he was become very gray in Wickedness Inference LEt us take heed we have not gray Hairs upon us and know it not Is not England and the Church of God in England grown here of late gray-headed O what Signs and Symptoms of Ruine are there upon us I will leave you to find them out Where is that Love and Zeal that was once Is not the World got into the very Hearts of Professors Do they not follow after the Wind and pursue the East Wind Are they not like an empty Vine Doth not every one mind his own carnal Interest Have not Strangers devoured our Strength Are we not become like a silly Dove without an Heart Is not Whoredom and Superstition amongst us Doth not our Pride testify against us And is not our Goodness like the Morning-Cloud Where is that Love and Bowels which should be in us towards one another Are not some of the Things yea the great Things of God's Law accounted by us as strange Things Search further and more gray Hairs will appear Are we not divided and broken in Judgment Can a Nation divided against it self long stand Are there not many faithful Ministers snatch'd away in a short time Is not this the Fore-runner of some dismal Calamity Have not we had many fearful Signs in the Heavens And are not the Evening-Wolves come out of their Holes Besides all this let every Soul search and see what gray Hairs he hath upon himself Metaphors Similes AND Other Borrowed TERMS CONCERNING The Devil or Evil Angels The Devil called the God of this World 2 Cor. 4.4 In whom the God of this World hath blinded the Minds of them which believe not THE Devil here is called a God not that he is a God either by Nature or hath this name conferred upon him by the Almighty in respect of his Office but rather he is called so in respect of wicked Men who serve and obey him as their God and in whom he rules and works effectually as in his own People and Subjects Properly there is but one God tho there are many who are called Gods yet they are not Gods by Nature I am God and none else Vnto us there is but one God one eternal immense Isa 45.22 infinite and incomprehensible Majesty And this God is either considered Essentially God is a Spirit Joh. 4.24 or else Personally viz. the Father the Son and the Holy Spirit There are three that bear Witness in Heaven c. and these three are one Improperly 1. Idols are called Gods 2. The Ark 1 Sam. 4.7 3. Magistrates I have made the a God to Pharaoh Thou shalt not revile the Gods Exod. 7.1 Exod. 22.28 the Chaldee saith Rab that is a Master the Hebrew Elohim God as Mr. Ainsworth observeth upon the place is attributed to Judges and Magistrates I said ye are Gods these are Gods by Office 4. Satan Psal 82.6 as in this Text who would be look'd upon and worshipped as a God he is properly an Angel once an Angel of Light God created him and before he fell he was a good Angel as other Angels are who kept their first Estate he is called a God but there is one Word that confines his Power and Soveraignty and greatly degrades him limits him
in the Morning when they awake from Sleep nay more than all they shall enjoy the glorious Presence of Jesus Christ himself But the Ungodly when they awake shall be in the midst of Devils and damned Spirits they must be their Companions for ever 5. The Godly shall when they awake have glorious Attendants in the Day of the Resurrection viz. the holy Angels of Heaven But the Wicked shall have no other Attendants than the black Retinue of the Bottomless-Pit 6. The Godly when they awake are led into the King's Palace to be married to the Bridegroom of their Souls and to receive every one of them a Crown of Glory But the Ungodly awake as condemned Malefactors to be led to the Place of Execution 7. In a word the Godly shall awake with â—ongs of Joy in their Mouths but the Wicked shall awake with Tears and dismal Cries The one to receive the Sentence Come ye Blessed of my Father the other to receive the Sentence Go ye cursed c. Some awake to everlasting Life Dan. 12.2 and some to Shame and everlasting Contempt The Resurrection-Day a Man's Reaping-Day Psal 126.5 They that sow in Tears shall reap in Joy Gal. 6.4 In due Season we shall reap if we faint not The Resurrection-Day is a Man's Reaping-Day Parallels MEN sow before they reap So Men in this World may be said to sow either they sow to the Flesh or to the Spirit and in the Resurrection-Day they shall reap II. That which Men sow that also they reap they do not sow Beans and reap Barley nor sow Tares and reap Wheat So the very same that all Men in a spiritual Sense sow Gal. 6. they shall reap They that sow to the Flesh shall of the Flesh reap Corruption and they that sow to the Spirit shall of the Spirit reap Life everlasting III. According to the Quantity that every Man sows so they reap He that sows sparingly or but a little Seed must expect to reap sparingly or have but a small Crop So they who do much Service for God or scatter liberally abroad to his People in this World shall receive much from the Hands of God at the End of the World and he that doth but little for God tho he doth it in Sincerity must expect to reap accordingly in that Day He that improves two Talents shall receive the Improvement of two and he that improves five the Improvements of five There will be Degrees of Glory no doubt in the Day of the Resurrection But this I say He which soweth sparingly shall reap also sparingly 2 Cor. 9.6 and he which soweth bountifully shall reap also bountifully There is one Glory of the Sun and another Glory of the Moon and another Glory of the Stars 1 Cor. 15.41 42. for one Star differeth from another in Glory So also is the Resurrection of the Dead c. And They that be wise shall shine as the Brightness of the Firmament Dan. 12.3 and they that turn many to Righteousness as the Stars for ever more IV. A Man 's reaping Time is his rejoicing Time With what Joy and Gladness doth the Husband-man gather in the Fruits of the Earth So the Saints spiritual reaping-Day will be their rejoycing-Day He that sows in Tears shall reap in Joy V. When the reaping-Time is come a Man gathers in the Fruit or Harvest of divers Sorts of Seed c. So in the Day of the Resurrection the Godly shall reap or gather in the Comfort and Increase of divers Sorts of Seed by them sown They shall then reap the Fruit of all the good Sermons they have heard and reap the last Fruit of all the spiritual Prayers they have made the Fruit of all the Tears of Godly Contrition they have shed and all the Sighs and Groans they have uttered They shall reap the Fruit of all the good Thoughts they have had and of all the good Words they have spoken and all the good Works they have done as also the Fruit of all the Evil which for Christ's sake they have undergone Obj. Is not a Saint's dying-Day his reaping-Day Answ A Saint at Death gathers the first ripe Fruits as it were but his Harvest is not till the last Day The Resurrection-Day the Saints Marriage-Day Rev. 9.7 The Marriage of the Lamb is come and his Wife hath made her self ready THE Resurrection-Day is the Saints Marriage-Day this is their espousal-Day For I have espoused you to one Husband that I may present you a chast Virgin to Christ 2 Cor. 11.12 But that will be the Day of the Solemnization of their Marriage-Union with Jesus Christ Parallels THere is or ought to be a most endeared Love in those Parties who intend to marry one another Nay they before the Marriage-Day mutually give up themselves one to the other sometimes in a solemn Manner before Witnesses they are espoused So the Soul of a Believer is spiritually united to Jesus Christ whilst in this World A Saint loves Christ dearly and Christ a Saint Nay and in Baptism in a most solemn and sacred Manner before many Witnesses the Soul is publickly espoused to the Lord Jesus and in the Day of the Resurrection shall be the Solemnization of the sacred Marriage II. The Marriage-Day is much longed for by those who in hearty Affection are espoused to one another So the Godly long for that Day when the spiritual Marriage shall be consummated between Christ and them III. The Bride in the Marriage-Day is usually richly adorned if a Princess or a Person of a noble and honourable Descent she is excellently clad and adorned with rare and costly Jewels that the Bridegroom may take the more Delight in her So the Church and consequently every Godly Christian shall in the Day of the Resurrection be most richly cloathed with Robes of Immortality Rev. 19.7 The Marriage of the Lamb is come and his Wife hath made her self ready Psal 45.13 14. and to her was granted she should be arrayed in fine Linen clean and white c. The King's Daughter is all glorious within her Cloathing is of wrought Gold she shall be brought to the King in Raiment of Needle-work c. Some by these white and glorious Robes understand the imputed Righteousness of Jesus Christ Others the Righteousness of Sanctification Some others conclude they are both intended and not only so but also those heavenly Robes with which the Bodies of the Saints shall be clothed in the Day of the Resurrection which none are able to describe however all conclude the Church in that Day shall shine forth so in Glory and Beauty that Men and Angels shall admire her No Bride ever appeared in such Splendor or so richly clothed and adorned as the Bride the Lamb's Wife shall when the Marriage of the Lamb is come IV. In a Marriage-Day the Bride and Bridegroom have a full and perfect enjoyment of each other and there is nothing in the World wherin there is
Ainsworth gives it from the Hebrew Word a Propitiation covering this saith the Apostle applyeth to Christ called God's Propitiation 1 Joh. 2.2 't is in Christ Mercy is truly seated and 't is he that hath made a Propitiation for our Sins II. It was the Cover of the Ark where the two Tables lay So Christ is the true Cover Rom. 3. and Deliverer from the Curse and Accusation of the Law III. It was of pure Gold noting the spotless Holiness of Christ IV. Upon the Mercy-Seat were two Cherubims these Cherubims signifyed the holy Angels they stretched their Wings on high covering or shadowing so the Mercy-Seat This Word is used for Protection or Defence from Evil saith learned Ainsworth And doubtless it might signify the usefulness of Angels in Christ's Spiritual Kingdom they looked down upon the Mercy-Seat signifying the Mystery of Christ's Incarnation or God manifested in the Flesh which things the Angels desired to look into hence the Apostle saith in another place 1 Pet. 1. He was seen of Angels seen with Delight and Admiration Some by the Mercy-Seat and Cherubims understand the Holy Trinity in Unity viz. By the Mercy-Seat being a Figure of â—hrist and the two Cherubims the Father and the Holy Ghost and by the two Cherubims at the end of the Mercy-Seat they understand Christ's standing between God and and the Rigour of his Justice God looking on the Law through Christ as fulfilled by him for us and from hence communing with us But that the Father should be represented to us in the Figure of one of the Cherubims I see no ground for it forasmuch as we read of no Similitude of the Father save the Person of Christ only So Deut. 4.15 The Table of Shew-Bread a Type of Christ IT was covered over with Gold and a Crown about it noting saith Guild the Purity of Christ's Humanity with the Glory of his Deity and Majesty of his Kingdom II. It had Food called Shew-Bread set upon it which none were to eat of but the Priest only signifying that Spiritual Nourishment which is in Christ the Bread of Life which none receive or partake of but Believers only or the Royal Priesthood of the Faithful III. The Bread was always to be upon the Table signifying in Christ there is Food continually for our Souls IV. There was much Bread twelve Cakes or square Loaves c. signifying in Christ there is Food and Nourishment enough for all who see a necessity of him or it doth shew how plentifully God feeds his Elect his poor shall not want Bread his Table is always spread always richly and abundantly furnished The Candlestick a Type of Christ and of his Mystical Body IT was the only thing that held the Light which enlightned the Sanctuary So from C rist all the Light of Grace and â—piritual Gifts come for the use and benefit of his Church II. It had seven Lamps to signify that perfection of Light that is in Christ III. It was placed in the Sanctuary So is Christ as a glorious Light placed in his Church or Spiritual Sanctuary Out of Zion the Perfection of Beauty God hath shined Some by the Lamps understand the Ministers of the Gâ—spel were signified IV. It had an upright Stem which bore the many Branches that issued or proceeded from the same typifying Christ Jesus that true and blessed Stalk and Fountain of Light from whom all Light floweth and who bears up and keeps constant in the Truth all the Branches and true Light-Bearers of his Word Rev. 1.20 V. The Branches were adorned with Bowls Knobs and Flowers c. So are the Ministers of his Gospel or true Spiritual Light-Bearers with many rare and most excellent Graces and Gifts of the Holy Spirit VI. Aaron dressed those Lamps and renewed their Oyl daily So our High Priest Jesus Christ is the only Enlightner and Fitter of his faithful Ministers That they may shine more clearly and be the greater Ornament to his Church 't is he that supplies them continually with his Spirit and the saving Graces thereof VII The Candlestick had Snuffers and Snuff Dishes of pure Gold which might figure forth the Good and Godly Discipline of the Câ—urch whereby those evil Persons who hinder the Peace and Glory of it are taken away by Excommunication The Altar of Perfume Exod. 30.1 to 13. a Type of Christ THe Altar was made of Shittim Greek incorruptible Wood or Wood that never rots overlaid with Gold and having a Crown about it as had the Ark this Altar signified Christ in both his Natures his Deity yeilding Glory to his Humanity and now crown'd with Glory and Majesty at God's right Hand where he abides for ever incorruptible c. II. The Altar had Horns on the four Corners thereof overlaid with Gold which were not only for Ornament Ezek. 43.16 Heb. 3.4 but to keep things from falling off the Altar for the Horns were upward And Horns usually signify Power and Might these four Horns saith the learned Ainsworth signified the Power and Glory of Christ's Priesthood for the Salvation of his Church gathered from the four Corners of the Earth III. The Incense was only to be offered upon this Altar to shew that all our Prayers and Services must be performed in Christ's Name Reâ— 8.3 4 5. or offered up upon the Golden Altar of his Mediation IV. The Incense was to be first beaten made fit and well prepared before it was to be put on the Altar Psal 41.2 Psal 51. noting how our Prayers which are compared to Incense ought to proceed from a humble contrite and broken Spirit which we offer up in the Name of Jesus Christ V. The Incense was kindled by Fire upon the Altar So must our Prayers be holy and fervent we must pray with much Zeal or be set on Fire by the Spirit and powerful Heat and Operation thereof if we would have them accepted upon the Golden Altar c. Rev. 8.3 4 5. VI. The Incense was offered up by the Priest So are the Prayers of all the Saints made acceptable to the Father through the Oblation and Intercession of our High Priest VII No strange Incense was to be offered upon this Altar This figured the Prayers of the Saints must be according to the Will of God Mat. 21.22 1 Joh. 5.14 Rom. 8.26 by his Spirit and in Faith not in a vain or formal manner after the Tradition of Man we must not intermix them with any Superstitious and Idolatrous Devices or Human Inventions we must offer up no strange Prayer no Prayer to Saints nor Angels 8. The Perfume was to be perpetually before the Lord which signified not only the continual exercise of Prayer which daily we should use Heb. 7.25 but also the perpetual Intercession of our Saviour in the Heavens for us 9. The High Priest only made this Perfume and it might not be applyed to any other use than to burn before the Lord teaching us that Christ
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
reading of which we are carefully to heed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Circumstances of every Text and the Speaker that the Fallacy of Composition and Division may be avoided Jer. 26.17 18 19. Jer. 26.17 c. the Elders of Judea are introduced as speaking for Jeremiah but if any will attribute to them Ver. 20 21 22 23. he goes against their words and the scope of the Prophetical Text For these Verses have a coherence with the last and continue the historical Relation of the Execution of the Sentence and the deliverance of Jeremiah by a Just Judgment from the lawless Violence of the King the Example of which is contained in those four Verses on the contrary the words of Paul Act. 19.4 5. are to be joyned together to prevent Error 2. A false and evil Speech is proposed when the Devil and wicked Men are introduc'd as speaking Psal 3.2 Many there be which say of my Soul There is no help for him in his God Psal 12.4 Who have said With our Tongue will we prevail our Lips are our own Who is Lord over us Isa 14.13 For thou hast said in thy Heart I will ascend into Heaven I will exalt my Throne above the Stars of God c. Mat. 23.16 Wo unto you ye blind Guides which say Whosoever shall swear by the Temple it is nothing but whosoever shall swear by the Gold of the Temple he is a Debter c. Of this kind of Speech we will give some useful Observations 1. An Historical Narration altho most true yet all things therein said are not believed to Observ 1 be true For when a Canonical Writer treats of a thing and speaks of what is falsely or foolishly done or said by another he does not approve of it but only relates it The things in Scripture are of two sorts some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of narrative or recital and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Assertion and Approbation things related of the latter kind are always true but not of the former Here likewise we must distinguish between the History it self and the Speech introduced by him that speaks the first is always true the latter not c. 2. When the wicked or false Speech of another is related a true Sentence Observ 2 or Word of the holy Spirit is intermix'd as 1 Kings 21.10 the words of Jezebel writing to the Citizens of Jezreel are thus related Set two Men Sons of Belial before him to bear witness against him c. the words Sons of Belial are not Jezebel 's who would fain destroy Naboth by a colour and pretext of Right and Justice but they are the words of the holy Spirit which Exegetically and according to Truth describe those suborn'd Wretches that would testify against the innocent as Ver. 13 c. Isa 28.15 Because ye have said We have made a Covenant with Death and with Hell are we at Agreement when the overflowing Scourge shall pass through it shall not come unto us R. Kimhi in Loc. for we have made Lies our Refuge and under Falshood have we hid our selves It was not they that called it Lies and Falshood but the Prophet so intitles their Hope The words of the false Prophets are hereby to be understood who lyingly advised them to hope well Isa 30.10 Which say to the Seers see not and unto the Prophets prophesy not unto us right things speak unto us smooth things prophesy Deceits It is not those Unbelievers but the holy Spirit that calls those Visions which they sought for Delusions for such indeed they were Pag. 360. Vsitatum est quod ingeniosi Homines c. c. Brentius upon Isa 44. thus speaks of this Scripture-way of Expression and brings more Examples 'T is usual for ingenious Men to paint out Impiety of words in colours and obtrude it upon Men as true Piety But the holy Spirit acknowleges not nor owns such things as are framed and pretended to cloak and excuse Impiety but sees because there is nothing invisible to him into the most private recesses of the Mind and judges according to what he finds in the very secrets of the Heart Deut. 29.19 the wicked blesses himself in his Heart saying I shall have Peace tho I walk in the stubbornness of my Heart to add Drunkenness to Thirst Who would be so impudent as publickly to say that his ways are wicked and that he would persevere in them See Psal 14.1 Isa 28.15 44.17 Jer. 18.12 the holy Spirit recites the words of the wicked not the words of their Mouths but the words of their Hearts For the ungodly do not call their own Ways evil but in regard they are really so the Spirit so calls them as his own Sentence Observ 3 3. Yet all things which the Devil and wicked Men are said to speak are not in themselves evil and false altho pronounced with a fallacious and fraudulent Intention this may be seen in the words of unclean Spirits Mar. 1.24 I know thee who thou art the holy One of God See Luke 4.34 Acts 16.16 17. In the words of Caiphas the Jewish High-Priest Gregor Lib. 23. Moral cap 3. John 11.49 50 c. Whatsoever is related in Scripture may be reduced to these four ways viz. When good Things are well spoken When evil Things are ill spoken When good Things are ill spoken When evil Things are well spoken 1. Good Things are well spoken when righteous and holy Things are well preached as Mat. 3.2 Repent for the Kingdom of Heaven is at hand 2. Evil Things are ill spoken when a perverse or wicked Action is perswaded to as Job 2.9 Curse God and die 3. Good Things are ill spoken when something is not pronounced with a right Mind and Understanding as Joh. 9.28 the Pharisâ—es say to the blind Man that had his Sight restored Thou art his Disciple which was true but they spoke it maliciously and by way of Contempt Joh. 11.49 50. It is expedient for us that one Man should die for the People that the whole Nation perish not This was good yea the greatest Good in the World but he spoke it out of spite to Christ and a greediness to destroy him without any respect to the Grace of Redemption of which he was ignorant 4. Evil Things are said well when by the Mouth of the Speaker Vice is expressed so as to condemn and confute it 3. Speeches prudently feigned and composed to signify another thing are to be read in Scripture Parables especially the Writings of the Evangelists which shall be treated of at large in this Work in the Chapter of Parables to which we refer you To this belongs when a Speech is attributed to persons to be a sign of the very state of Things Isaiah 3.6 and is figured as the thing signified by that Speech as is intimated Isa 3.6 When a Man shall take hold of his Brother of the House of his Father saying
are as goads by which Men are prick'd forward to their Duty as Oxen are prick'd forward to go on or labour And as Nails which keep Men within the bounds of Duty as Planks are fixt when they are nail'd through fastened by the Masters of Assemblies he speaks Metaphorically of Divine Preaching as 1 Cor. 3.6 Jam. 1.21 For the Masters of Assemblies are such as founded or instituted Colledges or such as in the publick Assemblies of the Church taught the Word of God as the Prophets and Priests in the Old Testament did which are given from one Shepherd that is God the only Pastor of his People Psal 23.1 that is the supream Governour and Protector He alone is the Author of his written Word speaking immediately by his Prophets c. More especially and by way of brief Analogy Citations of the Old Test in the New we will make some Observations of the Quotations of the Old Testament quoted in the New 1. Quoad formam internam with respect to the internal Form which is the sense of Scripture Oracles 2. The external Form which is the Manner or Character of speaking and the Mode or Way of Allegation 1. The internal or inward Form with respect to which the Allegation is made either according to the sense intended by the Holy Spirit or its Analogical Accommodation 1. The Sense intended by the Holy Spirit is either literal or typical and mystical In an immediate literal Sense there are frequent Quotations which concern Christ of whom the Prophets prophesied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word as Esa 7.14 Behold a Virgin shall conceive and bear a Son and thou shalt call his Name Emanuel which in the proper and proximate sense is cited with respect to Christ Mat. 1.23 compare also Deut. 18.15 with Act. 3.22 Psal 2.7 with Act. 13.33 Heb. 1.5 5.5 Psal 8.2 with Mat. 21.16 Psal 22.18 with Mat. 27.35 John 19.24 Psal 40.6 7 8. with Heb. 10.5 c. and Psal 45.6 7 with Heb. 1.8 9 and Psal 68.18 with Eph. 4.8 and Psal 69.9 with Rom. 15.3 and Psal 102.25 with Heb. 1.10 and Psal 110.1 with Mat. 22.24 45. Mark 12.36 Luke 20.42 43 44. Acts 2.34 35. 1 Cor. 15.25 Heb. 1.13 Psal 110.4 Heb. 5.6 and 7.17 Psal 110.22 with Mat. 21.42 Mark 12.10 Acts 4.11 1. Pet. 2.7 So Esa 11.10 with Rom. 15.12 and Isa 28.16 with 1 Pet. 2.6 and Isa 42.1 c. with Mat. 12.17 c. and Isa 45.23 with Rom. 14.11 and Esa 61.1 with Luke 4.18 21. and Amos 9.11 with Acts 15.15 16. Mic. 5.2 with Mat. 2.6 and Zech. 9.9 with Mat. 21.5 John 12.14 15. and Zech. 11.12 with Mat. 27.9 and Zech. 12.10 with John 19.37 and Zech. 13.7 with Mat. 25.31 Mal. 3.1 with Mat. 11.10 Mark 1.2 c. Junius and Tremellius Tarnovius and Rivet refer to this place Hos 11.1 Out of Egypt have I called my Son which Mat. 2.15 is cited and applied to Christ 2. There are Citations in a mediate and typical Sense out of the Old Testament respecting Christ and his Mystical Body the Church As Exod. 12.46 about the Paschal Lamb applied to Christ John 19.26 the Brazen Serpent Numb 21.8 9. with John 3.14 15. Jonas Chap. 2.1 11. with Mat. 12.39 Adam and Eve Gen. 2.23 24. with Eph. 5.31 32 c. To this Head also may be reduced those Allegations which are Expositions of an Allegorical Speech as in Phil. Sacr. p. 375. An Analogical Accommodation which Cajetan called a transumptive sense is when the words of the Old Testament are used in the New and accommodated to the Event and for Conveniency or Similitude are attributed to a Person or some certain thing extending it beyond the scope the first holy Writer as Mat. 13.35 the saying Psal 78.2 I will open my Mouth in a Parable I will utter dark Sayings of old is analogically said to be fulfilled in Christ For as God the Father by the Prophets opened the Mysteries of the Kingdom of Heaven to his People at all times so Christ who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hypostatical Word of the Father thought meet to express himself in Parables Yet in the 78 Psalm true Examples are given but Christ uses feigned Narrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which agree in this that they are called Parables that is Similitudes viz. such as are brought in by Christ and recited by the Psalmist on purpose to admonish the People by those Examples of what they were to expect from God by their Perseverance in or Apostacy from the Faith See 1 Cor. 10.6 11 c. The words Esa 53.4 viz. He hath born our Griefs or Infirmities and carried our Sorrows or Diseases are cited Mat. 8.17 Now if you respect the Person or adequate Subject of whom the Prophet speaks the Allegation or Citation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word or literally to be understood but if you will have respect to the thing of which Matthew treats it must be only by way of Analogy and Accommodation For here there is an account given of Christ with respect to his healing divers Diseases in which he is said to accomplish what was foretold by the Prophetical Oracle and in a literal sense to bear our Spiritual Infirmities in his Passion and Death as it is expounded 1 Pet. 2.24 25. More Citations you may find Deut. 30.11 with Rom. 10.6 in the description of the Righteousness of Faith see also Esa 43.19 compared with Rev. 21.5 Mat. 2.17 18. with Jer. 31.15 Mat. 13.14 with Esa 6.9 Mat. 15.8 with Esa 29.13 Luke 23.30 Rev. 6.16 with Hos 8.10 Acts 13.40 41. with Habak 1.5 Rom. 9.27 28. with Esa 10.22 Rom. 9.29 with Isa 1.9 1 Cor. 1.19 20. with Isa 29.14 33.18 Rev. 1.7 with Zech. 12.10 Rev. 11.4 with Zech. 4.14 c. 2. As to the exernal Form As to the external Form or the kind of speaking or the manner of Citation the following things are observable 1. The frequent Quotation of the Septuagint or the ancient Greek Translation of the Old Testament of which as Hierom notes * In quest Heb. super Gen. To. 4. fol. 102. Hoc generaliter observandum quod ubicunque sancti Apostoli aut Apostolici viri loquantur ad Populos his plerumque Testimoniis abutuntur quae per Translationem Septuagint Interpretum jam fuerant in Gentibus divulgatae that is This is to be generally noted that wheresoever the holy Apostles or Apostolical Men spoke to the People they did for the most part use these Testimonies which that is the Translation of the Seventy Interpreters were now published to the Gentiles And that even in those things where there is a manifest difference between that Translation and the Original Hebrew Text as Luke 3.36 wherein the Genealogy of Christ the Name Cainan is put in which is not in the Original Hebrew but in the version of the Seventy of which more hereafter The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
have a Typical Description of the Temple and City The Antitype of which is not the City and Temple rebuilt by Zerubbabel and Nehemiah after the Captivity as the Hebrew Rabbies and others have dreamed but the Mystical Temple of God his true Church and the heavenly and spiritual City as the Learned Doctor Haffenrefferus most learnedly expounds it Lastly the Revelations of John in which the future State of the Church by divers Visions both symbolical and typical is represented the Explication or fulfilling of which the Event must shew is properly reduced under this Head So much for Prophetical Types Article V. Of an Historical Type and its first Division AN Historical Type is the mystical Sense of Scripture whereby things acted or done in the Old Testament especially what respected the Priesthood and Worship of the Jews prefigured and adumbrated things acted in the New Testament-times with respect especially to Christ the Antitype who is as it were the Kernel inclosed in all those Shells of Old-Testament-Ceremonies Types or Actions c. This may be thus distinguished 1. that like an Allegory it is either innate or natural or inferr'd The Innate is that which is expresly delivered in the Scriptures or when the Scripture it self shews or intimates that some Ceremony or thing transacted does adumbrate the things related or done in the New-Testament especially Christ in a mystical sense This is done either expresly and implicitely or tacitely and implicitely or which is all one the Scripture either shews it expresly or tacitely insinuates the thing transacted to be a Type of Christ Of the first kind we have many Examples Examples of Types The Prophet Jonas was swallowed into the Whales Belly and vomited out after three days as Jonah 1.17 and 2.10 this is a Type of Christ who lay three days in the Grave and of his glorious Resurrection as Christ himself expresly says Matth. 12.40 16.4 Luke 11.29 30. The Brazen Serpent which Moses by Divine Command lifted up in the Desart against the bitings of Serpents as Numb 21.8 9. is expresly said to be a Type of Christ who was lifted up upon the Cross and healing Believers of the biting of the Infernal Serpent John 3.14 15. The Constiution and Sacrifice-Offerings of the Levitical Priesthood in the Old Testament did typically prefigure Christ the High-Priest as Heb. 5. and the following More Examples may be found upon a diligent search and Meditation of the Scripture Examples of the latter sort are these The Mercy-Seat Mercy-Seat or the Covering of the Ark of the Covenant Exod. 25.17 which typified Christ Rom. 3.25 so you may compare Josh 1 c. with Heb. 4.8 that the Manna Manna was a Type of Christ is told us John 6.32.33 c. The Paschal Lamb Pascal Lamb. Exod. 12.3 c. was a Type of Christ as 1 Cor. 5.7 John 19.36 The Scape-Goat Lev. 16.10 21. was a Type of Christ as John 1.29 1 Pet. 2.24 So was Isaac Gen. 22.2 12. with Rom. 8.32 and Heb. 11.19 So Sampson Judg. 13 c. compared with Matth. 2.23 where that which is spoken of Sampson Judg. 13.5 is accommodated to Christ the Antitype Yet the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be called a Nazarene not used as some say respecting the words concerning Sampson but to other Sayings of the Prophets Isa 60.21 c. * Isa 11.1 Zech. 6.12 in which the Messias is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netzer Surculus a Branch whence Narareth is derived hence the Syriack has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natzerath or Notrath †See Piscator upon the place and Junius in Parallellis Solomon First-born Son Matth. 2.23 and the Reason they give is that it is said it was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets in the plural Number c. That King Solomon the Son of David was a Type of Christ appears Heb. 1.5 Acts 2.30 13.12 where the Promise made to David spoken in a literal sense of Solomon 2 Sam. 7.12 1 Chron. 17.11 is referred to Christ The first-born Son of the Lord as the People of Israel are called Exod. 4.23 when they were to go out of Egypt is a Type of Christ the only begotten Son of God Mat. 3.17 who is said to be called from his Exile in that Nation Mat. 2.15 where that which is literally said of the Israelites Hos 11.1 is accommodated to Christ the Antitype c. An illated or inferr'd Type is that which is conseqentially gathered to be such by Interpreters this is either by fair Probabilities agreeable to the Analogy of Faith or extorted and without any Foundation in or shadow of Sense from the literal Sense of the Text. Judg. 13.14 15 16 Chapters Of the first sort the Homily-writers and Expositors produce a great many As the doings of Sampson in marrying a strange Wife and destroying his Enemies by his Death altho no where in Scripture applied to Christ yet it is expounded as a Type of Christ who was spiritually as it were married to the Gentiles and conquered his Enemies by Dying More Examples are Gen. 37 c. respecting Joseph Numb 16.47 respecting Aaron See Isa 59.2 Gen. 2.22 23. Dan. 6.22 Judg. 16.2 3. 1 Sam. 17.49 1 Sam. 22.2 with Luke 15 1 c. Of the latter sort are the wild fantastical Conceits of Papists and some others who make Types where there are none For Instance * Lib. 1. summae cap. 90. Turrecremata makes the Son of David yea Christ himself a Type of the Pope of Rome For he expounds the words 2 Kings 7.13 thus I will establish the Throne of his Kingdom for ever that is says he I will cause the Supremacy or Kingdom of the Pope always to endure with several other things of the same ridiculous Tenor which we omit as useless to our undertaking Article VI. Other Divisions of an Historical Type ANother Division of an Historical Type is this some immediately respect Christ and some the Things that belong to Christ Of the first Sort are such Things as prefigure and lively set forth his most holy Life his most bitter Death his most glorious Resurrection and Exaltation as in the Examples before recited Of the latter Sort are the universal Flood in which by the peculiar Blessing of God Noah Noah and his Family were saved which is called a Figure or Type of Baptism 1 Pet. 3.21 to which Psal 29.10 may be applied which by the Power and Efficacy of the most precious Blood of Christ saves Men and is to them the Laver of Regeneration and Renovation of the Holy Spirit The Parallel of this Type with the Antitype may be read in the learned Gerhard Tom. 4. loc de Bapt. Sect. 8. The Bodily Circumcision Circumcision is a Type of Heart Circumcision the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision made without Hands the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Circumcision of Christ Col. 2.11 So