first it seems to bear no such thing So Mat. 13. Christ expounds that Parable or Allegory for tho Rhetoricians make a difference between Metaphors Similes Parables and Allegories yet in Divinity there is none but that Allegories are more large and continued calling the Seed the Word and the Sower the Son of Man c. This way of expounding such dark Scriptures is both useful and necessary and was often used as edifying by our Lord Jesus to his Disciples Now 't is this we speak of which teacheth how to draw plain Doctrines out of Metaphors Allegories c. and not to draw Allegories out of plain Histories Secondly it may be asked When we are to account a Place of Scripture figurative or allegorick and seek some other meaning than what at first appears Answ 1. When the literal proper meaning looks absurd-like or is empty nothing to Edification as when 't is said Unless ye eat the Flesh of the Son of Man c. This is my Body c. And so those Scriptures that command to pluck out the right Eye and cut off the right Hand take up our Cross c. All which if literally understood were absurd and ridiculous and therefore the mistaking such Scriptures hath occasioned many grievous Errors as that of the Anthropomorphites attributing Members viz. Head Hands Feet c to God and Passions yea Infirmities as Anger Repenting c. because the Scriptures in such places speaking after the manner of Men metaphorically attribute such things to him 2. Those Places of Scripture are to be accounted Metaphorical or Allegorick which reach not the Scope of Edification intended by them if literally understood as when Christ spoke of Sowing Mat. 13. the Disciples thought something more was intended than at first appeared for his Aim could not be to discourse of Husbandry to them 3. When a literal Sence would obtrude some Falsity on the Scripture then such Places are to be taken Allegorically as when Christ said Destroy this Temple and I will build it up again in three Days Which if understood of the Material Temple Christ's Words would not have had their Accomplishment But he spoke figuratively of his Body So when Christ said Except a Man eat my Flesh and drink my Blood he cannot live it cannot be understood literally because many who have obtained Life never did so eat his Flesh c. 4. Any Scripture is to be accounted Figurative or Allegorical when the literal Sence agrees not with other Scriptures and is repugnant to the Analogy of Faith or Rules of good Manners as when we are commanâ—ed to heap Coals of Fire upon the Head of our Enemy now we being required not to avenge our selves it followeth clearly this Scripture is not properly or literally understood 5. When a literal Sence answers not to the present Scope of the Speaker and the Speaker would be thought impertinent if his Words were properly taken then it ought to be expounded in a figurative Sence So Mat. 3.10 when John is pressing Repentance he saith Now is the Ax laid to the Root of the Tree c. And the Parable of Christ Luk. 13.7 If these Places were only properly to be understood they would not enforce Repentance And now Reader had we not had good Encouragement from divers worthy Ministers in this City this as well as the former had never seen the Sun but the readiness of divers Persons upon the coming out of the First to subscribe for this hath midwiv'd it into the World where we expect it will meet with different Entertainment but I hope by this time through the Grace of God I have learned not to be concerned either about the Praise of some on the one hand or Dispraise and Contempt of others on the other hand not doubting but that this or the succeeding Age may receive Advantage by it and many bless God for it And if it bring Glory to God and Profit to his Church I have my chief End and shall be content tho I pass under the Censures of captious Men c. I must confess it is not all of my own compiling I have made use of some help from others partly to expedite the Work and partly for want of some Literature And now Reader that I may not retain thee longer at the Door I shall commit Thee and the Work to the Blessing of the Lord heartily begging an Interest in thy Prayers engaging not to forget thee in this evil and perilous Hour subscribe my self Thy Servant for Jesus's sake BENj KEACH London August 9. 1682. A TABLE OF The Heads of those Metaphors Similes borrowed Terms Types Figures and other chief Things insisted upon in this Book THe Divine Authority of the Holy Scripture asserted and vindicated Page j to xvj The Fifth HEAD of Metaphors Similes c. GRace compared to Salt Page 1 Truth compared to a Girdle Page 3 Righteousness a Breast-plate Page 9 Faith a Shield Page 13 Faith more precious than Gold Page 15 Hope an Helmet Page 22 Hope an Anchor Page 25 Love compared to Death and the Grave and to Flames of Fire Page 30 31 Love compared to Wine Page 32 Baptism a Burial Page 35 The Lord's Supper Page 38 Christ our Passeover Page 45 The Sixth HEAD c. concerning Angels and the Soul of Man Angels Watchers Page 50 Angels Morning-Stars Page 52 Angels Sons of God Page 53 Angels God's Host Page 55 Angels compared to the Face of a Man a Lion an Ox and an Eagle Page 57 Angels compared to the Wind and Flames of Fire Page 61 Angels called Horses red white speckled c. Page 63 64 Soul of Man compared to a Ship Page 64 Spirit of Man a Candle Page 67 Conscience a Witness Page 69 The Seventh HEAD c. concerning God's Church CHurch a City Page 76 to 85 Church compared to the Moon Page 86 Church the Temple of God or the Anti-type of Solomon's Temple Page 87 Church the Anti-type of the Second Temple Page 89 Church called an Olive-Tree Page 91 Church compared to an Inn Page 92 Church a Vine Page 93 Church compared to a Dove Page 94 Church compared to the Body natural Page 97 Church a Vineyard Page 99 Church called a Virgin Page 102 Church a Wife Page 103 Church compared to a Bush on fire Page 106 Church compared to a Mother Page 109 Church a Garden Page 112 Church a Lilly among Thorns Page 115 Church compared to a Merchant-Ship Page 118 Church a Golden Candlestick Page 120 Church called a Flock of Sheep Page 121 Church compared to an House Page 123 Church a Family Page 128 The Eighth HEAD c. concerning 1. Men in general 2. Good Men 3. Wicked Men. MAn compared to Earth Page 133 Man compared to a Worm Page 135 Man compared to a Flower Page 138 Concerning the Saints or Good Men. Saints called Babes Page 140 Saints Children Page 142 Saints Heirs Page 145 Saints Eagles Page 146 Saints Souldiers Page 148 to 161 Saints Runners
Death Secondly the Grave Thirdly Coals and Flames of Fire Which shew forth the vehement Power and Force of Divine Love to Jesus Christ Which cannot be quenched First Love is compared to Death and the Grave Metaphor Parallel DEath and the Grave overcome the strongest Men it prevails over the most powerful wise and learned in the World neither can the most mighty Monarch encounter Death or stand before it there is no discharge in that War SO Love that is in the Heart of a sincere Christian prevails against all Difficulties and Oppositions Temptations Afflictions and most cruel Sufferings and Torments that can be exercised upon them as appeared by the blessed Martyrs Nothing is too hard for Love it cannot be subdued it overcomes all Sin and Suffering whatsoever II. Death and the Grave seize upon every part of the corporal or mortal Body II. So Love when shed abroad in the Heart seizeth upon all the Faculties of the Soul Hence it is that true Christians are said to love Christ with all their Hearts and with all their Souls Metaphor Disparity DEath and the Grave put an end to natural Life and so cause all Motions or Actions from thence to cease BUt Love hath that Virtue as it is a Grace of the Spirit that it sets all the Faculties of the Soul upon Acts of a spiritual Life None are so lively as those that truly love Jesus Christ II. Death overcomes and destroys that which we would if possible keep viz. our Lives that are most dear to us II. Love only overcomes that which is offensive and contrary to us or that stands in opposition to the Soul's Union with Christ making that which would be injurious to Flesh and Blood to become profitable and advantagious yea tho it be to the Loss of Life yet Love takes away the Fear of Death and makes the Soul willing to part with Life for Christ's sake Love is also compared to Coals and Flames of Fire Metaphor Parallel COals and Flames of Fire are of a burning and consuming Quality THe Grace of Love kindled in the Soul of a Believer burns up and consumes that inordinate Desire which is naturally in the Heart after the Things and Vanities of this World it eats up and consumes all carnal and sensual Lusts whatsoever all fleshly and combustible Stuff or Things that stand in the way are burnt up and destroyed by it II. Coals and Flames of Fire are of a purging and purifying quality II. So the Grace of Love purgeth cleanseth and purifieth the Soul the Dross and Filth of the Heart and Life being wasted away a Christian is made holy sanctified and heavenly thereby III. Coals and Flames of Fire are of a melting and softning Nature they make things tender and pliable meet to receive the Impression of a Seal c. III. So the Grace of Love softens the Heart and melts it making it pliable and very fit and capable to receive the Impression and Divine Image of God IV. Some Fire is so vehement that Water thrown upon it will not quench it but rather cause it to burn more fierce and vehemently IV. The Grace of Love is of such a strong and vehement Nature thâ—t it is impossible utterly to quench or extinguish it in the Soul tho the Devil daily useth all his Strength and Skill to do it Many ways he continually assaults Believers when Temptations of one sort fail he trieth others he offers worldly Pleasures Honours Riches yea all the Goods as I may say of his House but all is in vain nothing will quench this Divine Flame the true Christian utterly contemns him with all he hath The grand Design of Satan's courting a Man with all his Offers All this will I give thee c. is to gain his Love or draw off his Affections from Jesus Christ If this Way will not do he tries another and brings Afflictions and Crosses upon the Soul but over these likewise is a Saint a Conqueror Which makes the Apostle break forth into this holy Triumph Who shall separate us from the Love of Christ Shall Tribulation or Distress Rom. 8.35 36 37 38. or Persecution or Famine or Nakedness or Peril or Sword No none of these things can For I am persuaded that neither Death nor Life nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God that is in Christ Jesus our Lord. V. Fire hath Light with it V. So the Grace of Love is attended with the Knowledg of Christ who is the Object of Love Ignoti enim nulla cupido VI. Coals and Flames of Fire afford Heat they are of a warming and reviving Nature VI. So the Grace of Love heats our cold and frozen Hearts it warms and revives them with sweet and blessed Love and Zeal for God and his Glory VII Flames of Fire ascend or tend continually upwards See more of the Nature and Quality of Fire where the Word of God is compared to it VII So the Grace of Love darts the Desires of the Soul Heavenwards Such have their Affections set on Things above Col. 3.1 2. Metaphor Disparity FIre is from beneath it is earthy and one of the four Elements THe Grace of Love is from above it is a supernatural Grace it grows not in Natures Garden But the Fruit of the Spirit is Love c. II. A violent Fire may be quenched and all natural and elementary Fire shall be put out Mount Aetna shall not burn always II. But the Grace of Love this Divine Fire can never be quenched it shall burn to Eternity Charity never faileth c. Inference BY these Things Works and Operations we may try whether we have true Love to Jesus Christ or no. And for a further Help therein see the following Metaphor Christ's Love compared to Wine Cant. 1.2 For his Love is better than Wine WHereas Christ's Love is preferred to Wine it is to be understood Synecdochically so Ainsworth Wine here is put for the most pleasant joyful refreshing and cordial Things as Bread by the same Figure is frequently put for such things as strengthen c. The Love of Jesus Christ is better than Wine or whatsoever Men esteem to be good or to excell in Nature and Virtue Metaphor Parallel VVIne is the Fruit of a good Tree a choice and precious Plant and 't is the best of natural Liquors THe Love of Christ is the Fruit of the choicest Plant that ever was planted Men and Angels are not to be compared to him See Vine And his Love is the best and choicest of Love Wine is natural but his Love is Divine and supernatural None ever loved as Christ loved II. Wine is pleasant delectable and sweet to the Taste II. There is nothing so pleasant and delectable to a believing Soul as the Manifestation of Christ's Love it excells all things for sweetness III. Wine is to be
Pet. 1.12 Gal. 4.1 Prov. 1.17 Eph. 4.14 2 Pet. 3.15 as well as the Apostle often warns us of 3. Because those who are well girt about with Truth are established Ones Deceivers are subtil and false Doctrine is of a bewitching Nature the wary and established Soul nevertheless is not soon overcome In vain is the Net spread in the sight of any Bird. Be no more tossed about with every Wind of Doctrine Children are most in danger of the Poyson 4. And as false Doctrine is of a corrupting nature so likewise is Hypocrisy hence compared to Leaven Luk. 12.1 As Sincerity leaveneth in a good sence so Hypocrisy is compared to Leaven in a bad sence from that sowering infusive and corrupting quality which is in it Directions about putting on the Girdle of Truth 1. Take heed of a counterfeit Girdle see that what you own and practise for Truth have the Stamp of God upon it 2. Take up nothing upon Trust Do not receive this or that because such and such Men believe so and practise so neither Men nor Ministers are your Rule but the Word of God 3. Put not this Girdle of Truth on in Notion only what will the knowledg of Truth signify in thy Head if the Loins of thy Mind are not girt with it 4. Take heed of being prejudiced against the Truth because of the Unworthiness of them who profess it 5. If thou hast not yet gotten the Girdle of Truth buy it now Prov. 23.23 as Solomon adviseth Buy the Truth and sell it not The Price of Truth may quickly rise high 6. Let Falshood go let thy Sins go let thy own Righteousness go in point of reliance or dependence upon it so as to trust in it for Justification and eternal Life 7. Come up to the Price of Truth do not cheapen it only but come up to the Price tho it cost thee a right Hand Lust of Profit or a right Eye Lust of Pleasure Thou must deny thy self Labour to know the Excellency of TRVTH 1. It is pure Psal 119.140 2. It will cleanse and purify thy Heart John 17.17 19. and cover all the Infirmities of thy Life as was hinted before 3. It will make you free Ye shall know the Truth and the Truth shall make you free John 8.32 4. It is strong Truth is too hard and strong for all its Opposers as the young Man said Great is the Strength of Truth There is no breaking of this Girdle 5. Consider what God's People have suffered before they would part with Truth what Torments and Tortures they have endured 7. There is no managing the spiritual War without the Girdle of Truth Marks of Sincerity First Negatively 1. He is not a perfect and sincere Christian whose Heart is not changed who is not renewed or who hath not a Principle of Divine Grace or spiritual Life in him 2. He is not a perfect and sincere Person that wants any essential part of a Christian as he is not a perfect natural Child that wants an Arm an Eye or a Leg. See Mat. 19.20 One thing thou lackest if thou wouldest be perfect or approve thy self sincere go thy way and sell what thou hast c. 3. He is not a sincere Person whose Heart is lifted up in him Hab. 2.4 4. He is not a sincere Man that is not upright in all his Dealings and Converse with Men if he want Moral Uprightness his Religion is good for nothing Secondly In the Affirmative 1. A sincere and upright Christian is known by the Way he goes in Prov. 16.17 Job 1 2 The High-way of the Vpright is to depart from Evil. 1. He escheweth all Evil the smallest as well as the greatest 2. He leaveth it willingly he hates it he doth not part with it as a Man parteth with his Friend but as a Man parteth with his most deadly and mortal Enemy 2. A sincere Person hath a right Faith and a good and well-enlightned Judgment Rotten Principles make rotten Christians 2 Tim. 3.8 There are some Men who are of corrupt Minds reprobate or of no Judgment concerning the Faith 3. He hath an holy and upright End he desires to live to God's Glory and to serve him in Sincerity Paul resolved Christ should be magnified in his Body whether it were by Life or by Death 4. He walks by a true and an exact Rule As many as walk according to this Rule Gal. 6. Peace on them and Mercy and upon the Israel of God 5. He labours to keep all God's Commandments Thus did David Psal 119.9 Luk. 1.6 who was a Man after God's own Heart and thus did Zachary and Elizabeth who walked in all the Commandments of the Lord blameless c. 6. He desires to be sanctified as well as to be saved to be made holy as well as to be made happy 7. He is as willing to do for God as to receive from God for the Work as well as the Wages 8. He strives as much against the Evils of his Heart as he does against the Evils of his Life 9. He is a Man always for God in bad Times as well as in good Times 10. He is the same in private as in publick he is at home what he seems to be abroad 11. He loves and prefers God and Christ above all Thus David Psal 73.25 and Paul Phil. 3.8 9. 12. He can go on in God's Ways and Services with abundance of content without respect to any outward Profit or Applause or being taken notice of by Men. His Satisfaction consisteth not in the approbation of Men but in the approbation and commendation of God His own Conscience gives Testimony and Evidence of the Sincerity of his Heatt Thus Paul 2 Cor. 11.12 This is our rejoycing 2 Cor. 11.12 the Testimony of our Conscience c. The Breast-plate of Righteousness Ephes 6.14 And having on the Breast-plate of Righteousness c. THere is a Moral Legal Evangelical Righteousness Now a Moral or Legal Righteousness will not save or defend the Saint or spiritual Souldier of Jesus Christ from his Enemy Mat. 5.20 Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye can in no wise enter into the Kingdom of Heaven Paul valued not his own Righteousness that was of the Law All our Righteousness viz. that which flows not from Faith or from a renewed Principle of the Spirit is but as filthy Rags Therefore that cannot be the Righteousness here intended 2. Evangelical Righteousness is twofold 1. Imputed 2. Imparted First The Righteousness imputed is that which was wrought by Christ for the Believer in the days of his Flesh by his active and passive Obedience to the Law of God which is put upon the Soul by Faith called the Righteousness of God by Faith Phil 3.9 Secondly The Righteousness imparted is that which is wrought by Christ in the Soul it is a supernatural Work or a new Life planted in the Heart of every Believer
corruptible things as Silver and Gold which perish FAith is a divine and precious Grace or a supernatural thing 't is from above wrought in the Soul by the Operation of the Spirit of God and therefore incorruptible an heavenly Principle or Seed that shall never fail till we receive the end of our Faith the Salvation of our Souls II. Tried Gold may make a Man renowned and great on Earth and adorn the Body or Habitation where he dwells but it avails not the Soul any thing it will not enrich or make honourable or beautify that c. II. Faith true Faith Faith tried in the Fire makes Believing Men and Women renowned in Grace and Godliness and adorns the Soul Church and People where it is None shine forth in that Beauty and Splendor as those do who have much Faith III. Tried Gold may be utterly lost a Man may have much of it to day and none to morrow Thieves may rob him of it c. III. True Faith cannot be utterly lost A Man may lose somewhat of the Strength of it he may decay in this Grace as well as in others but he can never lose the Habit the Seed or Truth of Faith it self I have prayed for thee Luk. 22.31 32. that thy Faith fail not Inferences FIrst Information How greatly are some mistaken about this precious and most noble Grace For we may infer from hence 1. That true Faith is not a simple or bare believing there is a God the Devils have this kind of Faith they also believe and tremble 2. That it is not a meer or bare believing the Truth of the holy Scriptures The Jews believed the Scriptures and thought by them to have eternal Life and yet were Enemies to Jesus Christ 3. That it is not a bare believing Christ died for Sinners most ungodly People in England believe that 4. That cannot be a true Faith which Swearers Drunkards Whoremongers and all other ungodly and prophane Persons have 5. That a Man may leave all gross Sins and assent to many Truths of the Gospel and yet have no true Faith 6. Nay that a Man may be baptized take upon him the Profession of the Gospel and suffer many things and yet not have one dram of saving Faith as appears by the foolish Virgins Judas and Simon the Sorcerer and many others 7. Nay a Man may seem to hear the Word with Joy and yet have no true Faith A temporary Faith is not the Faith of God's Elect or that Faith that is more precious than Gold c. Quest How may a Man know true Faith from that which is common and meer counterfeit Answ 1. There is in that Person who savingly believes in Christ a true Knowledg of God and of Jesus Christ the true Saviour it takes hold on the right Object Dost thou believe on the Son of God Joh. 9.24 9.35 Rom. 10.14 Who is he Lord c. How shall they believe on him of whom they have not heard 2. There must be a true Knowledg of and a free and full Assent and Consent to the Truth of that which is contained in the Holy Scriptures concerning God Christ and Salvation and all other essential Principles of true Religion It is not enough to believe as the Church believes as some ignorantly teach and affirm 3. He that hath obtained true Faith hath had his Understanding enlightned to see what his State and Condition was by Nature Acts 2.37 2 Cor. 7. he hath been under Humiliation for Sin 4. He seeth also that all his own Righteousness will avail him nothing in point of Justification and Acceptation with God Without Christ his Prayers Tears Reading Hearing and Alms-deeds will not save him To trust to any of these he sees is the way to make Faith void Rom. 3.8 Rom. 10.2 3. The Jews built upon this Foundation and thereby missed of Salvation 5. There is in that Soul where true Faith is wrought or where the Seed of it is sowed a desire after Christ not simply after his Merits but also after Union and intimate Acquaintance with him Yea doubtless I account all things but Loss Phil. 3.8 for the Excellency of the Knowledg of Jesus Christ my Lord for whom I have suffered the Loss of all things and do account them but Dung that I may win Christ c. A true enlightned Soul looks first to Christ's Person as being affected with his Beauty and Sweetness of his Love and then to the Goods and Riches he possesseth As a Woman newly married looks first to her Husband and then to the Inheritance or else is little better than an Harlot 6. But did I say a Desire after Christ Be not mistaken to think that every Desire after him is a Sign of true Faith 1. It is a fervent Desire such desire him more than all the World That Soul pants after him and Union with him Psal 75.25 more than after Heaven and Glory It greatly endears Christ to the Soul He is the chiefest of Ten Thousand 2. 'T is such a Desire as in a hungry Man nothing will satisfy him but Bread so nothing will satisfy a true Believer but Christ the Bread of Life 7. If a Man hath true Faith he knoweth the Time when he was without it he knoweth he was once blind and without God and Christ I will not say he knows the very Instant when God wrought it in his Soul but he can say with the Man whose Eyes Christ opened Whereas I was blind I now see Jon. 9.25 8. And not only so but he knows the Way and Means by which he obtained it viz. either by Hearing or Reading or Meditating on the Word of God either in the free Tender of Christ to Sinners in general or to dejected burthened and heavy-laden Sinners in particular 9. Faith is usually obtained of God in a constant and laborious seeking and crying to him for it What Pains hath it cost you Sirs Precious Faith is not easily obtained to What Conflicts have you found within Satan ever makes strong Resistance there is nothing he strives to obstruct or hinder more 10. What Love to God hath thy Faith wrought in thee True Faith works by Love Mary believed and loved much 11. Hath thy Faith purified thy Heart Hast thou seen its horrid Filth and Pollution and dost thou long after Purity not only to have thy Sins pardoned but also purged away and the Power and Dominion thereof destroyed 12. What Alteration in the Course of thy Life hath Faith wrought Faith made Jordan go back There is a Turning the whole Man to God a glorious Change in every Faculty in Heart and also in Life Half my Goods saith Zacheus Luk. 19.8 Act. 19.19 I give to the Poor And in the Acts 't is said Those that used unlawful Arts burned their Books If any Man be in Christ he is a new Creature 13. Faith leads the Soul to receive Christ in all his Offices not only as
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
in Man Job 32.8 and the Inspiration of the Almighty giveth him Vnderstanding III. A Candle is but a small Light in comparison of the Light of the Sun it giveth Light but a little way and discovers things but darkly III. The Spirit of Man is but a small Light in comparison of Christ the Sun of Righteousness and the Light of the glorious Gospel that discovereth those things that the Light of natural Conscience will not 1. The Spirit of Man will discover unto him by the help of the visible Creation Rom. 1.20 that there is a God that made the World but it cannot discover that there is a Redeemer who died to save the World which the Gospel doth 2. The Spirit of Man will discover Man's Duty in Morals to do as he would be done unto but it cannot teach him in all things his Duty towards God viz. his Divine Laws and Institutions and how he ought to be worshipped 3. The Spirit of Man will convince him of some Sins but it will not convince him of Sin because he believeth not in Jesus Christ for this the Spirit of Truth and glorious Gospel only convince Men and Women of 4. The Spirit of Man discovers to him that he must die but it cannot discover to him without the Light of the written Word a Resurrection IV. A Candle is oftentimes put out IV. So is the Light or Candle of the Wicked God in a way of Judgment when Men have abused their Light and Knowledg they have had of Him giveth them up to vile Affections as he did the Gentiles so that they sin without controul Conscience is seared and asleep as it were and reproveth them no more The Candle of the Wicked shall be put out Prov. 24.20 Inferences THis reproves those that say The Light which is in every Man that cometh into the World is God Christ and the Holy Spirit whereas it is evident 't is Man's Spirit and called but the Candle of the Lord and in it self no more than the Light of Man's natural Conscience II. It reproves them also for saying It is sufficient to make known or discover unto Men all things that are necessary to Salvation and that they should have known by the Light within all things which the Holy Scriptures declare of Christ and the Mysteries of the Gospel if the Scriptures had never been written Which is easily detected 1. By considering of that great Darkness that is in those Heathen Nations and People that have not the written Word of God concerning Christ and Salvation for tho they have the Light of this Candle viz. the Light of their own natural Consciences yet know nothing of Christ who was born of the Blessed Virgin nor of his Death and Resurrection 2. By considering the absolute Necessity there is of Gospel-Revelation and Ministration to make known to Men those glorious Mysteries according as it is held forth in divers places of Scripture for if Man's chief and only Teacher were within him what need was there for Christ to ordain and send forth his Apostles and Ministers to preach the Gospel to the World and why is Faith said to come by hearing the Word preached 3. They are disproved by this viz. they cannot make known any of those other things which Christ did that were not written III. From hence we may perceive what the Substance is which the Light of Man's Spirit will do it searches all the inward Parts of the Belly i. e. makes known the very Thoughts and Intentions of the Heart unto him and reproves him for not living up to the Light God hath afforded him IV. What Fools are they these things considered who plead for a Candle-Light and chuse rather to be lighted and directed by it when the Sun is risen and shineth clearly blessed be God in our Horizon Conscience a Witness Rom. 9.1 I speak the Truth in Christ I lie not my Conscience bearing me Witness in the Holy-Ghost c. 1 John 3.20 If our Hearts condemn us God is greater and knoweth all things Rom. 2.15 16. Their Conscience in the mean while accusing or else excusing in the Day when God shall judg the Secrets of Men by Jesus Christ according to my Gospel COnscience is in these Scriptures called a Witness We shall 1. Shew what Conscience is 2. Run the Parallel First Conscience is a natural Power with which God hath endued the Soul of Man by Creation for his Comfort if he walk uprightly or for his Torment if he walk in evil Ways We do not imagine that Conscience came not into the World until Adam's Fall for this were to suppose Adam in Paradise to be a Man without Conscience Conscience indeed as an Accuser and Condemner came not in until then for as long as Adam obeyed the Commandments of God there was no cause that Conscience should accuse him but as sooon as he had sinned Conscience flew in his Face Secondly Conscience we 1. say is a natural Power which the Soul of Man hath Mr. Lockier c. Now saith one whether this Power be in the Understanding only or partly in the Understanding partly in the Will I find controverted amongst the Learned some speak of it as a distinct Faculty This Power we speak of I conceive saith he to be a reflect Act of the practick Understanding only transcendently 2. By the Power of the Holy Ghost St. John confirms that it is a reflect Act of the practick Understanding only where speaking of this Power in the Soul he saith And hereby we know that we know him if we kâ—ep his Commandments 1 Joh. 2 3. That is as if you should say We do view our Ways by the Word of God which is an Act only of the Understanding and finding them to be in some measure levell with the holy Rule we have this comfortable Reflection back upon our selves That our Faith is not a Fancy but a Faith that works by Love and also sincere and saving Paul confirms the second That it is a reflect Act of the Understanding transcendently seconded by the Power of the Holy-Ghost My Conscience bearing me Witness in the Holy-Ghost That is My Conscience transcendently sâ—conded and assisted by the Holy-Ghost doth strongly testify to my Soul that I am full of Bowels towards my Kinsmen after the Flesh and could do any thing or suffer any thing for their Good The Order according to which the Holy-Ghost strikes in with Conscience is this The Understanding makes a double Proposition one grounded in the Word of God the other in the Heart of Man as thus He that keepeth the Commandments of God truly loves God but I do keep the Commandments of God This is grounded in the Heart of Man and then draws a Conclusion from both Therefore I do love God truly This Conclusion whilst holy and drawn from Divine Premises to wit the Word of God and true Grace in the Heart the Spirit of God strikes in with the Soul
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
Controversy of his Church and undo all that afflict her The Stone cut out of the Mountain without hands zech 12.2 Dan. 2.34 shall smite the Image upon his Feet that were of Iron and Clay and break them to pieces Then the Iron and the Clay the Brass the Silver and the Gold shall be broken together and become as the Chaff of the Summer Threshing-floor 2. God will utterly destroy all Idolatry and all false Worship and by this means will restore his own Appointments in the purity of them Rev. 14.8 Rev. 18.1 2 3 21. Isa 60.1 2. 25.6 7. 58.12 3. God to make her glorious will unite all her Children together in Love They shall serve the Lord with one Consent and no more Divisions shall be amongst them Isa 11.13 Ezek. 37.16 17 19. Zeph. 3.8 9. Zech. 14.9 There shall be one Lord and his Name one 4. God will enlarge her Borders The Children of the Barren shall say again in my Ears The Place is too strait for me give me Room that I may dwell Isa 59.20 The Fulness of the Gentiles shall be brought in they shall come like Doves to the Windows Isa 60.3.4 5. 5. The Jews shall be called and both Jews and Gentiles shall make but one Sheep-fold And there shall be one Sheep-fold and one Shepherd Ezek. 37.22 John 10.16 Isa 19.19 20 to the end 6. The Glory of the Church will be great in respect of Knowledg All the Earth shall be filled with the Knowledg of the Glory of the Lord as the Waters cover the Sea Numb 14.21 Isa 11.9 Hab. 2.14 7. Her Glory shall be great in respect of the Abundance of Peace which shall be in the World in that Day God will make Wars to cease to the ends of the Earth such a Day never was in the World yet Psal 46.8 9. 72.7 Isa 2.4 Mich. 4.3 4. 8. The Mountain of the Lord's House shall be exalted above the Mountains Mich. 4.2 Isa 2.12 and lifted up above the Hills and all Nations shall flow unto it The Saints in that Day shall possess the Gates of their Enemies Jer. 30.20 9. The Glory of the Church will be great in respect of Holiness God will bring his People into the Fire and make his Church very pure Isa 1.25 26 27. Mal. 3.2 Psal 110.2 3. Zech. 13.8 9. There shall be no Canaanite in the House of the Lord no unclean Person shall dwell therein 10. Her Glory shall be great by Christ's coming to her Psal 2.6 Thine Eyes shall see the King in his Beauty Isa 33.17 He shall be King over all the Earth I have set my King upon my holy Hill of Sion God will dwell with Men in a more glorious manner than he ever yet dwelt with them 11. In that her Glory shall abide and the Kingdom shall not be left to another People Dan. 2.44 Dan. 7.27 Inferences LEt us pray for the Day of Sion's Glory and never give God rest until he hath made Jerusalem a Praise in the whole Earth Thy Kingdom come c. 2. Let not the Godly be discouraged whatever Troubles they are now attended with Clouds of Darkness shall soon flie away At Even-tide there shall be Light Zech. 14.7 The Church compared to an Olive-Tree Hosea 14.7 His Branches shall spread and his Beauty shall be as the Olive-Tree The Church of God is compared in this place to an Olive-Tree Simile Parallel PArt or the Beauty of the Olive-Tree consists in its Greenness it is always green few Trees that bear Fruit are like the Olive in this respect SO the Church of God and every sincere Soul is green and flourishing Greenness notes Life and Sap to be in the Branches the Branches of the Divine Olive viz. the Saints are never without spiritual Moisture or the Sap of Grace in their Hearts and Lives Psal 1.3 His Leaves shall not fail Hence David said He was like a green Olive-Tree in the House of the Lord. Psal 52.8 II. The Olive-Tree is renowned for Fruitfulness it abounds mightily with Fruit. Pliny saith If care be not taken its Fruit so loads it that it even breaks it down II. The Church is fruitful now but shall be much more fruitful unto God hereafter her Beauty shall be as the Olive-Tree in this respect She shall abound in Children and abound in Grace and true Holiness III. The Olive-Tree beareth not only much Fruit but also profitable Fruit. Olives are rare things What Tree brings forth better Fruit than the Olive-Tree It s Fruit is mollifying feeding strengthning healing its Oil makes your Lamps to burn III. So the Church brings forth good Fruit not only a great quantity but Fruit that excells in its Nature or Quality viz. Faith Love Meekness Patience Charity Gal. 5.22 c. even all the Fruits of the Spirit or as they are in another place called the Fruits of Righteousness Jam. 3.17 Grace is of a mollifying feeding strengthening and healing Nature Grace makes the Lamp of Profession to burn clear whereby others see or have much Light See Oil. IV. The Branches of an Olive-Tree were formerly used to signify Peace IV. A Saint is for Peace They are Peace-makers they desire nothing more than Peace with God and Peace with Men I am for Peace saith David Psal 120.7 He that hath the Fruit of the Olive viz. Grace shall soon see the Dove viz. the Spirit bringing the Olive-Branch but as Noah's Dove did not bring the Olive-Branch till the Waters were abated so the Flood of Iniquity must be abated the Waters of Wickedness sink and be dried up before a Man can receive a sure Sign or Token of Peace and Reconciliation with God Inferences HEnce let Saints who are planted in the House of the Lord labour to be like the Olive-Tree not only to bring forth much Fruit as to quantity but good and right Fruit in respect to its quality The Church compared to an Inn. Luke 10.34 And brought him to an Inn. BY the Inn most Expositors that I have met with understand that Christ means the Church which may be fitly compared to an Inne Metaphor Parallel AN Inn is a Place to entertain Travellers whilst they pass from one Country or City to another SO the Church is a Place to entertain Christians whilst they pass through the Wilderness of this World to the Land of Promise or through the Valley of Tears to the Mount of Joy In an Inn is a Host who is to take care of Strangers or Travellers that come thither and to help them to whatsoever they need II. In the Church are Pastors or faithful Ministers who wait to receive all poor Sinners who come to take up their Lodging there and make them very welcom III. An Inn is a Place of Refreshment for Travellers where they meet with convenient Food and sweet Repose in their Journey A Man may have in some Inns what Food he pleaseth either Milk or strong Meat choice of
Mother of Harlots for putting to Death such as she calls Hereticks is deemed by the Law of God and Nations a Murtherer and as such must and shall in God's due time die Her Plagues shall come upon her in one day Death Rev. 18.8 Mourning and Famine and she shall be utterly burnt with Fire for strong is the Lord God that judgeth her XIII It is a great and high Honour to a Mother that her Children and Family are well governed having their Food in due Order and that her Children and Servants are all at her Beck and dearly love one another and when none of them are missing at Dinner or Duty-time XIII So 't is the Honour of the Church of Christ when all her Children humbly and faithfullly submit themselves to good Order and Discipline when all of them carefully attend their respective Duties and do not absent themselves when she calleth them together at Times of publick Worship or upon any other occasion as to rectify Disorders or chuse Officers c. O how lovely and amiable is it Psal 133.1 2. and how doth it tend to the Glory of the Church to see Saints live together in Love and Unity always making Conscience of those Laws that respect the well ordering and religious Government of the Family or Houshold of God! XIV Some Mothers have Daughters who have Children XIV So the Universal Church hath many Daughters many particular Churches which are very fruitful to Christ There are many Disparities wherein the Church excelleth other Mothers which I leave to the ingenious Reader to find out Inferences THis should teach Believers to reverence and obey the Church of God as dutiful Children do their godly Mother in all things 2. And take care they do not grieve her 3. To have relenting Bowels towards her in all her Troubles Shall our Mother be in Distress and ready to be devoured by hungry Lions and shall not her Children be in bitterness of Soul for her When Sion is afflicted we should be afflicted when her Eyes are wet shall ours be dry when she is sad should not we be sad too 4. How doth this greatly reprove them who instead of comforting of her in her Widowhood State add to her Sorrow The Church compared to a Garden Cant. 4.12 A Garden enclosed is my Sister my Spouse c. Verse 16. Awake O North Wind and come thou South Wind and blow upon my Garden c. Cant. 5.1 I am come into my Garden my Sister my Spouse THe Church of Christ is or may fitly be compared to a Garden Metaphor Parallel A Garden is a Piece taken out of common or waste Ground appropriated to more special Use than the rest THe Church of God and every Believer or Member thereof is taken out of the common Mass of Mankind to be a chosen and select People to Christ II. The Ground of a Garden before it is planted is as barren and as unprofitable as the rest out of which it was taken II. The People of God and Soul of every Believer naturally were as barren blind sinful Enemis to God and every way as vile and rebellious as any other Sinners in the World Eph. 2.2 3 And were by Nature the Children of Wrath as well as others Who hath made thee to differ from another c. III. In a Garden no choice or rare thing cometh up naturally of it self until it is sown or planted therein III. So no spiritual good Thing can grow or spring up in our Hearts until the Seed of Grace is sown in us or a Divine Principle of Life be implanted IV. A Garden before it be sown or planted must be digged purged and well prepared IV. So must our Hearts like fallow Ground be digged up with powerful Convictions of the Word and Spirit that so Grace may the better take Root in us Hence 't is said of God's Vineyard when he was resolved to bring Judgment upon it It shall not be pruned nor digged Isa 5.6 Jer. 4.3 Hence God calleth upon them to plow up their fallow Ground and sow not among Thorns V. A choice Garden is walled or well fenced about for its Security from Danger and Spoil V. So the Church of God or every Christian is hedged or walled in Job i. 10. Hast thou not made a Hedg about him and about all he hath on every side c. God is said to be a Wall of Fire round about Jerusalem See Vineyard Zech. 2.5 VI. A choice Garden hath in it many Plants Herbs and Flowers of great Worth and Value both for Pleasure and Profit VI. So in the Church are many choice pleasant and profitable Plants of God's own right-hand planting Jer. 5.8 'T is sown with holy right Seed ye Men of Israel are his pleasant Plants All choice and saving Graces and Gifts of the Spirit are found in God's Garden VII A Garden must have much Cost bestowed upon it and much Pains taken with it or it will soon decay VII So must the Church of God have much Pains bestowed upon it Prov. 4.23 it must be kept diligently As God spares for no Cost and Pains so should his Servants be industrious or else the Church will soon decay VIII A Garden hath some Weeds in it which must as they appear be pluck'd up or they will spoil and hinder the Growth of the precious Flowers and Herbs that grow therein VIII The Church is not without some corrupt Members in it which injure it like as Thorns and Nettles do a Garden which as they are discovered are pluck'd up and cast out And also in the Hearts of the best Christians Weeds are apt to spring up from that Root of Bitterness that naturally is within them whereby many are troubled and defiled which if not pulled up will hinder their Growth in Grace IX A choice and fruitful Garden is valued highly by the Owner thereof he esteems it above an hundred times so much fruitless Land One Acre made into a curious Garden is prized above many Acres of common barren Ground IX The Church of God tho it be as it were but a little Spot a small Remnant in comparison of the World is highly prized by Jesus Christ he esteems of his own People above all the People of the Earth 1 Pet. 2 9. Hence he calleth them his Inheritance his Jewels his peculiar Ones I gave Egypt for thy Ransom Isa 43.3 4 Aethiopia and Seba for thee Since thou wast precious in my Sight thou hast been honourable and I have loved thee Therefore will I give Men for thee and People for thy Life Wicked Men are like barren Mountains they are the King 's Waste such whom he sets but little by X. A rare and fruitful Garden will afford Fruit to plant others many Gardens upon this account have as it were sprung out of one X. So from the Church of God that was first planted in Judea many blessed Churches proceeded in a little
Judgment make haste their Consciences being thereby awakened by the Lord to get into that Place of Security God hath provided for them viz. the Rock Christ who is called an Hiding-Place Isa 32.2 IX There are many Sorts of Worms IX So there are many Sorts of Men Worms 1. Some great and some small Ones and yet all are but Worms 1. So there are some great Men mighty Ones of the Earth as Kings c. and some small or poor Men but yet all are but Worms weak and contemptible Creatures in God's sight David called himself a Worm I am a Worm and no Man c. Psal 22 6. 2. There are some Dunghil-Worms who love to abide or live in Dung and Muck of the Earth 2. So there are some Men whom we commonly call Muck-worms who delight in nothing more than in the Dung or Filth of the Earth or Muck of this World their Hearts and Hands are always in the Earth Take them out of this Filth and they are as dead Men and let them alone and you shall presently see them craul to their old Delights Nothing but the World is in their Mouths they wallow in their filthy Lusts and Earthly-mindedness as the Swine tumbles in the Mire III. There are some Worms very loathsom such as breed in rotten putrified Flesh which are called Carrion-Worms 3. Such a Worm is a wicked Man a Vermine a Worm that breeds in Corruption as it were a loathsom Creature in God's Sight See the Head of the Metaphor 4. There are some Worms that deceive the Eye seeming to be what they are not Many have thought they had seen Fire in the Night when they have cast their Eye upon them in the place where they have lain These are called Glow-worms R. W. tells us a Story of a Parson that in the Night being drunk casting his Eye upon one of these Worms having his Pipe of Tobacco filled went bodily towards it crying out Fire I hope Fire I hope When the Light comes these appear to all to be but Worms 4. There are some Men who deceive their Neighbours They take them to be holy and good Men precious Saints of God and yet are greatly mistaken in them they being no better than painted Sepulchers meer Hypocrites and notwithstanding their outward Shew of Holinesss and Sanctity are but Earth-Worms having the World viz. external Advantage or vain Glory in their Eye as the great Thing they aim at in their Profession and in the Day of Christ they will appear to be what in truth they are 5. There are some very hurtful Worms who spoil Trees Flowers and the Fruits of the Earth See Joel 1.4 Amos 4.9 Such are the Palmer-Worm the Caterpillar and the Canker-Worm Which Sort of hurtful Vermin God hath often brought upon a People and Nation as a Punishment of their Sins 5. So there are some Men who like to these Worms are of a very hurtful Nature and endeavour to spoil Christ's spiritual Trees Flowers and precious Fruit c. They are called Locusts or Caterpillars by the Holy-Ghost Rev. 9.3 they are said to come out of the Bottomless Pit And to them was given Power as the Scorpions of the Earth have Power c. By these Locusts are meant as Franciscus Claudius a Carmelite Fryar and others expound the Place as is noted by Mr. Wilson ' those great Swarms of Popish Priests Friars Monks Cardinals even the whole Popish Hierarchy and Pontificial Clergy These are fitly likened unto Locusts which are a little vile Vermine springing as some say out of Smoke c. And truly this is made too evident of that Sort of Men this day in England and other Nations of Europe Never were a more destructive Generation of vile Vermine in the World none make or threaten to make greater Spoil of Christ's Vineyard and precious Fruit-Trees than they And in that they are let in upon us we may plainly read God's Displeasure against us thereby and nothing but unfeigned Repentance and Reformation will doubtless free this poor Nation from them for at this very time we are sadly plagued and pestered with them See God an Husbandman 6. There are also some profitable Worms who are very laborious and cloath the World with Silk and they are called Silk-Worms 6. This Sort of Worms resemble the laborious and faithful Ministers of Christ who spend themselves in Preaching and in divine Prayer and Meditation that so they may enrich Mens Souls with Grace and true Vertue These as Instruments in God's Hand may be said to cloath Men and Women with Silk or gloriously adorn their better Part tho hereby through Zeal and faithful Industry for God's Glory they waste and consume their own Carcases spending and being spent as the Apostle speaks X. The House or Place of divers Worms is the Earth they lie hid in the Ground X. So Man who is a Worm must take up his Place for a short time in the Earth The Grave is my House saith Job Job 17.13 the Place appointed for all Living This Worm must go to his Fellows to the Worms Inferences BY this we may see what a poor thing Man is The mighty Ones of the Earth who boast of great Matters are but Worms And if Man be but a Worm why doth he swell above the Clouds as if he would make his Nest among the Stars when as he must shortly fall among the Clods and be eaten of Worms 2. Take heed of having Mens Persons in Admiration it is a vain thing to give flattering Titles to others As it becomes us not to reproach or vilify any Man tho all Men are but as Worms so it is a God provoking Evil to flatter Men thereby creating high thoughts in them of themselves as some once served Herod crying out It is the Voice of a God and not of a Man But the Almighty Acts 12.22 to shew how much he abhorred such as gave not him the Glory made them know he was but a Worm and therefore the Angel of the Lord smote him and he was eaten up of Worms 3. Be not envious at others tho more rich and honourable than thee The greatest of Men are but Worms and tho some sparkle and shine in outward Glory and Splendor and seem to excell every way yet they may be but like Glow-worms 't is but for a Night they seem like Stars in the Morning they will appear like others 4. Let us learn from hence not to overvalue our selves nor our Lives What is the Life of a Worm 5. What Fools are the Wicked of the Earth to muster up their Force against God's People Whom do they come out against It is but against a Worm Could they prevail what Honour would they gain by it Is it so great a matter to destroy a Worm for so Jacob in his low Estate is called Fear not thou Worm Jacob. But let them know this Worm hath a mighty God to take its part I will help
of Death I will fear no Evil for thou art with me c. VI. The Myrtle-Tree never sheds its Leaves VI. The Righteous are said to be like a Tree whose Leaves wither not Psal 1.3 they hold fast the Profession of their Faith VII The Myrtle-Tree is said to yield a sweet and fragrant Scent VII The Saints yield a sweet Savour to God and Man Now thanks be to God 2 Cor. 2.14 15. which always causeth us to triumph in Christ and maketh manifest the Savour of his Knowledg by us in every Place For we are of God a sweet Savour of Christ in them that are saved and in them that perish Saints compared to Willow-Trees Isa 44.4 And they shall spring up as among the Grass as Willows by the Water-Courses THey shall spring up c. That is the Off-spring of Jacob the true Seed or Covenant-People of God As among the Grass as Willows by the Water-Courses As Willows grow and spring up by the Water-Courses so the Saints of God are said to flourish or spring up Simile Parallel VVIllows are so called because they mostly grow near to Brooks and always prosper best near Rivers and Water-Courses contrary to some other Trees as the Cypress and Chesnut-Trees which love not watery Places THe Trees of Righteousness viz. the Saints grow best near the River of God i. e. where the Springs of living Water flow forth It is the Influence of the holy Spirit which is compared to a River Joh. 7.37 38. that causes Believers to spring up and grow so sweetly II. Remove a Willow that grows by the Water side and plant it upon a Heath and you will soon see it decay and wither II. So if a Christian be removed from Christ or hindred of the sweet Influences of the Spirit and divine Ordinances of the Gospel which the Faithful enjoy in God's Church he will soon decay and wither in Grace and Holiness like a Willow upon a dry Heath Jer. 17.6 III. The Willow by the Water-Courses is green and flourishes in a Time of Drought when many other Trees and Plants fade and wither away III. So the Saints and People of God are in this respect like Willows or Trees planted by the Water side for so the Prophet plainly affirms Blessed is the Man that trusteth in the Lord Jer. 17.8 whose Hope the Lord is For he shall be as a Tree planted by the Waters and that spreadeth forth her Roots by the River and shall not see when Drought cometh but her Leaf shall be green and shall not he careful in the Year of Drought neither cease from yielding Fruit. Compared with Psal 1.3 Inferences HEnce we may learn that the Holy Spirit in his blessed Springs of Graces Promises and Ordinances is every way as needful to the Growth of God's People as Springs of Water are to the Willow-Tree 2. Let us bless the Almighty who hath planted us by the side of the River of God and let us pray that he would never transplant us nor remove us into a barren and heathy Wilderness Saints compared to Vessels 2 Cor. 4.7 But we have this Treasure in earthly Vessels c. But in a great House are not only Vessels of Gold and Silver but of Earth and Wood c. Some understand by this great House the World others the Church Metaphor Parallel A Vessel is made by a skilful Artizan or Workman he forms and fashions it as he sees good GOD hath formed or made all the Children of Men they are all the Work of his Hands formed and fashioned by him alone And as he hath made and formed us in the first Creation so also he hath made or fashioned his Saints in the second Creation This People have I formed for my self c. We are his Workmanship Isa 43.21 Eph. 2.10 created in Christ Jesus to good Works II. There is a great difference between some Vessels There are some Vessels of Gold Silver c. and also some of Earth Wood c. II. So there is a great difference between some Men. The Saints are Golden Vessels tho of little esteem in the Eyes of the World The precious Sons of Zion Lam. 4 3. comparable to fine Gold how are they esteemed as earthen Pitchers c. But the Wicked are likened to Vessels of Earth and Wood. III. Vessels are made for some proper and peculiar Use III. God made all Men whosoever they are for special Use and Service viz. to honour worship and bring Glory to his sacred Majesty IV. Vessels are subject to contract Filth and Pollution and therefore need often to be washed c. IV. So Christ's spiritual Vessels viz. his Saints as well as others are subject to contract the inward Filth of Sin such Uncleanness as nothing but Christ's Blood through Faith can wash away V. Vessels of divers sorts some very rich are usually in a great House in the House of a Prince or the like some of Honour and some of Dishonour V. So in the House of God there are divers Vessels 2 Tim. 2.20 some of Gold and Silver as it were viz. choice and precious Saints who are Vessels of Honour and some who are like Vessels of Earth and Wood viz. hypocritical and unprofitable Ones who without Repentance are like to be Vessels of Dishonour VI. Some Vessels are made use of to hold precious Treasure We read of Golden Pipes that empty the Golden Oil out of themselves VI. Some of the Saints of God are made use of for Ministers to bear the precious Treasure of the Gospel Zech. 4.12 also to empty it out of themselves for the Use and Profit of others VII Sometimes precious Treasure is put into earthen Vessels but whether it be Gold Silver or precious Stones that are put therein yet they are never the worse because of the Vessel into which they are put nor will wise Men refuse or slight such Treasure for the Vessel 's sake VII Ministers of the Gospel tho inwardly very rich and precious yet they are but Men as others are poor earthen Vessels and some of them very mean and contemptible in the Eye of the World You see your Calling Brethren c. 1 Cor. 1.26 But the Treasure of Wisdom is not the worse tho it be in such earthen Vessels nor will wise Men refuse good Doctrine and wholesom Counsel because communicated by such Servants of Christ But we have this Treasure in earthen Vessels 2 Cor. 4.7 that the Excellency of the Power might be of God and not of us See the Gospel compared to Treasure in the third Book of the First Volume VIII An earthen Vessel sometimes proves defective and le ts out choice Liquor that is put therein nay and sometimes the Liquor tastes of the Vessel or loses much of its precious Relish by reason an evil Person puts some unsavoury Matter into the Vessel and by reason of this Mixture the pure Savour is somewhat gone VIII So some
2.1 And you hath he quickened who were dead in Trespasses and Sins c. UNconverted Men are dead spiritually dead they are as dead Men. Life is opposed to Death which is either the Privation of natural Life because of the Separation of the Soul from the Body or the Privation of spiritual and heavenly Life because of the Separation of the Soul from God through Sin And this is really true in both respects in a proper Sence yet we shall open the State of Men dead in Sin by comparing this Death with natural Death between which in some things there is a good Parallel and to which in the Judgment of divers worthy Men the Spirit of God doth allude c. Parallels A Dead Man one that is really dead is under a total Privation of Life there is no Life in him So Man by Sin is totally under the Privation of the spiritual Life of God Now the Life of God consisteth in a Principle of Grace which is called a Seed The Seed speaking of a Man quickned remains in him This Seed 1 Joh 3.9 or divine Principle is unto the Soul as the Soul is to the Body but there is no Soul or Seed of Grace no Principle of spiritual Life in an unregenerate Man and therefore really and truly dead in a spiritual Sence as the Body is dead when the Soul is separated from it If there be any true and real spiritual Life in an unconverted Man how can he be said to be dead for where there is not a total Privation of natural Life a Man cannot be said to be dead naturally II. Dead the Dead shall hear c. This imports Man was once alive spiritually alive considering the Subject of whom our Saviour speaks Man before his Fall or the Entrance of Sin was alive Death was threatned upon Adam's eating of the forbidden Fruit In the Day thou eatest thereof thou shalt surely die The Deprivation of the spiritual Life of the Soul as well as the Life of the Body was in the Sanction of that Law Thou shalt die the Death What Life soever Adam had before he fell he lost it by his Transgression and in that very Day he eat he suffered a Deprivation of the Light of God's Countenance and spiritual Life of God in his Soul He lost that supernatural Power of acting towards God spiritually or Image of God that was in him so that it was impossible for him to live any more to God until quickned by a new Principle of spiritual Life And hence unregenerate Men are said to be dead c. III. A Man that is dead cannot move act or speak all natural Motions utterly cease that is the Effect of Death So unconverted Men have lost all spiritual vital Acts that is all Acts and Duties of holy Obedience acceptable unto God There is in them a total Defect and Want of Power for any such Acts whatsoever or else they are not dead cannot be said to be dead for when the Soul departs it leaves the Body uncapable of any kind of Activity All the natural Power the Body had by means of the Soul's Union with it is gone upon the Separation of the one from the other So Death falling upon the Soul or suffering a Privation of the Image of God or spiritual Life it had all its internal Power to act or live to God is gone the the carnal Mind being expresly said to be Enmity against God Rom. 8 7. An evil Tree cannot bring forth good Fruit. In short there is in all wicked Men a Disability or Impotency unto all spiritual Things to be performed in a spiritual manner and that it is impossible for them to act and do in a way acceptable to God till quickned by the Holy-Ghost IV. A dead Man is an unlovely Object to look on for it is Life that puts a Beauty and Glory upon the Body So an unregenerate Man is an unlovely Object 'T is Grace only or that supernatural Principle of spiritual Life that confers Beauty upon the inward Man or renders the Soul amiable in God's sight V. A dead Man is void of all Sense he sees not feels not hears not If you cast Fire in his Face 't is all one to him or if you run a Sword into his Heart he will not complain lay Mountains of Lead upon him he feels them not c. So those who are dead in Sin are sensless Souls Tho the Anger of God is kindled against them and his Wrath burns never so hot they regard it not nay tho you throw as it were Hell-Fire into their very Faces yet they fear it not Tho there are upon them great Mountains of Sin and horrid Guilt yet they feel them not c. VI. A dead Man cannot be raised to Life again without the mighty Power of God So the Dead in Sin cannot be raised to Life without the mighty Power of God's Spirit Christ who raised dead Lazarus out of the Grave must quicken such who are dead in Sins and Trespasses The Ephesians are said to believe according to the Working of God's mighty Power Eph. 1 19 20. which he wrought in Christ when he raised him from the Dead VII A dead Man is loathsom and fit for nothing but to be put under Ground or buried out of sight So the Wicked are loathsom in God's sight and unless the sooner quickned they will be good for nothing but to be cast into Hell some wicked Men are fit to be buried or thrown into that Grave Object It is by some objected That there is a wide Difference between Death natural and spiritual In Death natural the Soul it self is utterly removed and taken away from the Body but in Death spiritual it continues a Man is still notwithstanding this spiritual Death endowed with an Understanding Will and Affections by which these Men are enabled to perform their Duties to God Answ 1. In Life spiritual the Soul is unto the Principle of it as the Body is unto the Soul in Life natural Dr. Owen For in Life natural the Soul is the quickning Principle and the Body is the Principle quickned when the Soul departs it leaves the Body with all its own natural Properties but utterly deprived of them which it had by virtue of its Union with the Soul So in Life spiritual the Soul is not in and by its essential Properties the quickning Principle of it but it is the Principle that is quickned and when the quickning Principle of spiritual Life departs it leaves the Soul with all its natural Properties entire as to their Essence tho mortally corrupted which is equivalent with Death natural but of all the Power and Abilities which it had by virtue of its Union with a quickning Principle of spiritual Life it is deprived And to deny there is such a quickning Principle of Life spiritual superadded unto us by the Grace of God distinct and separate from the natural Faculties of the Soul is upon
compared to Poison Their Poison is like the Poison of a Serpent c. The Tongue saith James Jam. 3.8 is full of deadly Poison And if this be the Nature of their Words what are their Works Psal 57.4 If Poison be in their Words what Poison is in their Blows and cursed Bitings Their Teeth are Spears and Arrows II. The Viper devours Scorpions and thereby the Poison becomes stronger So the Pharisees and Sadduces taking in the poisonous Opinions of their corrupt Rabbins by adding their own encreased the Poison of their vile Errors Blackwood III. The Viper hath a beautiful Skin tho inwardly very venemous So those Pharisees like other painted Hypocrites made a fair Shew in the Flesh appeared devout and glorious to Men but were inwardly full of the Poyson of Lust and abominable Error IV. Young Vipers as Aristotle Pliny Rhodogin Aristot Hist of Anim. lib. 8. ch 29. and others affirm eat their way into the World through their Mothers Belly tho some seem to doubt of the Truth of this generally received Opinion So the Scribes and Pharisees cried out We are Abraham 's Children c. and from thence concluded they were meet Subjects for Baptism and should be saved They like Vipers as one observes would needs find a way to Heaven through the Bowels of their Ancestors Plin. lib. 10. p. 62. Rhod lib. 3. cap. 37. or by the Faith of their Parents Mat. 3.7 9. but what said the Baptist O Generation of Vipers c. Think not to say within your selves We have Abraham to our Father c. Or as another worthy Writer observes upon the place As the Viper eats saith he through the Bowels of his Dam that they may come to Life so you Scribes and Pharisees kill your Mother the Synagogue your Fathers the Prophets and faithful Teachers that you may live in your Pride and Covetousness V. Gesner and divers others affirm that the Female Viper is the worst Hierom. and her Biting more deadly than the Males after the biting of the Male there are but two Holes but after the biting of the Female there are four See the Verses of Nicander But of the Vipers Brood the Female is the worst Which as it were with greater Wrath doth burn And therefore when she bites makes Bodies more accurst Inflicting hurtful Wounds to Vehemency turn'd Rolling her Bulk and Tail more oft about Whereby a speedier Death doth Life let out This may aptly be applied to many cursed Women who of all the viperous Generations of cursed Monsters have in divers Ages of the World appeared in their venemous Rage and Malice against the Innocent worse than Men. I might give you a Catalogue of them if needful As some Women who are gracious seem to excell Men in Zeal and Love and other divine Vertues So some Women when very wicked and left to themselves exceed most Men in horrid Abomination c. Wicked Men pool Rev. 3.17 Poor and blind and naked A Christless Soul is poor It is true a godly Man one that hath much Grace is poor in his own Eyes I know thy Poverty but thou art rich But a wicked Man is really a poor Man as will appear by the following Parallel Parallels HE is a poor Man that hath nothing that is really or truly good that hath no Clothes to cover him but is naked as ever he was born that hath never a Bit of Bread nor any thing that is good to eat but lives upon Husks Chaff and Ashes c. Now wicked Men are so poor and miserable that they have nothing that is truly good they are naked as we have shewed their Souls are naked they have nothing to eat but Husks and Ashes for such are those empty and perishing Things of the World compared to in the Scripture on which they feed He feedeth on Ashes Isa 45.20 Luk. 15.16 Hos 12.1 c. The Prodigal would fain have filled his Belly with the Husks which the Swine did eat Ephraim saith God feedeth on the Wind c. Therefore wicked Men are poor and miserable II. He is a poor Man that as he hath nothing so he can do nothing whereby to help or relieve himself in his Necessity Wicked Men as they have nothing so they can do nothing to relieve their own Souls They have no Clothes and none can they by any ways of their own obtain or help themselves unto they have no Food Isa 55.1 2 Psal 49.7 nor can they procure any They labour for that which is not Bread and spend their Strength for that which satisfies not Therefore poor and miserable III. He is a poor Man that as he hath nothing and can do nothing so he hath no Body neither Friend nor Brother that can do any thing for him But thus in a spiritual Sence 't is with wicked Men and therefore poor and miserable IV. He is a poor Man who as he hath nothing can do nothing nor hath any Body to do for him and yet is many thousand Pounds in debt Such is the State of wicked Men they have nothing can do nothing have no Friend or Brother to do any thing for them Mat. 18.24 yet do owe ten thousand Talents to God's Justice which is a great a very great Sum and therefore poor and miserable V. He is a poor Man that as he hath nothing can do nothing hath none to do any thing for him and is many thousand Pounds in debt and besides is a sorry Soul he has no worth in him being a vile base fordid and ill-natured Wretch worthy of no regard or pity one that no Body will cast an Eye of Compassion upon But such is the Condition of every ungodly Person Ezek. 16. they have no Worth nor Excellency at all in them they are not worth regard nor pity there is nothing in them that can move God to respect them nor his Angels to regard them therefore very poor and miserable VI. He is a poor Man that is in the Condition we have mentioned and that which aggravates his Poverty is this He is not like ever to be in a Condition to help himself nor to find a Friend or Brother to help him a Man may be to day miserable helpless and friendless but in a little time possibly it may be better with him and he may supply his own Necessities or get some to relieve him Now ungodly Men are in the State you have heard and are never like to be in a better Condition by any means of their own or by any Friend of theirs and therefore poor and miserable VII He is a poor Man that is in the Condition above-mentioned and not only so but is sick wounded and in Prison c. Such spiritually is the State of all wicked Men Isa 1.5 viz. sick wounded blind naked and in Prison under the Power of Sin and Satan and therefore poor and miserable VIII Some Mens great and miserable Poverty has
Apostle expresly tells us that a Man of Sin shall arise who shall be a lawless One 2 Thess 2.3 c. 1 Tim 4. that will lift up himself against God to sit in the Temple of God that was hindred in his wicked Design by the Imperial Power who gets up by a falling away That he was to be so considerable as to be easily discerned and discovered by the Christian World that he was to manage a great Mystery of Iniquity His coming up was to be by the Assistance and Working of the Devil He was to have a twofold Power Civil and Ecclesiastical comprehending all earthly Power He was to suggest Signs and lying Wonders to the People He was to make use of all Treachery or Deceivableness and Lies his Followers were to be given up to strong Delusions his Party was to speak desperate Lies in Hypocrisy to have scared Consciences That he should be against Matrimony that he should command a long Lent and to abstain from Meats If the Pope of Rome be not a Man of Sin then Beelzebub is not a Devil as is largely demonstrated in the foregoing Sheets for no Divine or Humane Law can set any Bounds to his Ambition and spiritual Tyranny That he exalts himself against God in polluting his pure Worship and against Kings by his usurped Supremacy is before evidenced That he was hindred by the Roman Imperial Power is the Opinion and Judgment of the Learned and also that he was the monstrous Spawn of the Great Apostacy That he manages a great Mystery of Iniquity in which his grand Counsellor the Devil lends him Politicks to a double Usurpation and Encroachment upon Soul and Body pretends to Miracles and false Wonders acts like the Metropolitan Cheat and Impostor of Christendom That his Followers are strongly deluded meer Lyars and Hypocrites with seared Consciences forbidding honest Marriage but allowing Canonical Whoredom That he forbids Meats but can dispense with the grossest Debaucheries All these I say with those other Marks the Holy Spirit gives of him are so legible upon the Pope as if the very Sun-Beams had writ them in Capitals upon his Brazen Forehead Therefore we dismiss him with this full-prov'd Conclusion That He and only He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antichrist and the very Man of Sin Thus you have had a brief Description of Mystery Babylon and the Antichristian Beast who hath been so long a time so great a Plague to the World but more especially to God's Church and we did intend to have added some probable Conjectures concerâ—ing the Time of her Fall which according to most Authors will be in this present Age c. according to Peter du Moulin Brightman and others before the Year 1690. 'T is said The ten Horns shall hate her c. And I have met with a very ancient Prophecy that says There shall arise a Prince of the Illustrious Lilly that should make War with â—landers c. And that he should fall out with Rome and make War against Italy and in the fortieth Year of his Reign should burn Rome with Fire And according to the Description there given of the Person it should seem to be the present French King the Difference there seems now to be between him and the Pope causeth many to speak of it c. But this we must leave to what Time shall produce THE Tenth HEAD OF Metaphors Allegories Similes AND Other Borrowed TERMS CONCERNING Sin and the Devil Sin a Thief Luke 10.30 And Jesus answered and said A certain Man went down from Jerusalem to Jericho and fell among Thieves which stripped him of his Rayment and wounded him leaving him half dead c. THis is generally taken for a Parable tho 't is not so called and before I run the Parallel concerning Sin and a Thief I shall very briefly open the whole Parable according to my present Understanding and commit it to better Judgments 1. By this certain Man I understand the First Adam 2. By Jerusalem that happy State and Place of Peace and Rest which he enjoyed before his Fall 3. By his going from Jerusalem to Jericho his departing from God in obeying the Serpent 4. By Thieves Sin and Satan c. These stripped him of his Rayment viz. His first Righteousness c. and spiritually wounded him leaving him half dead i. e. tho he was alive in his Body he was dead in his Soul In the Day thou eatest thereof thou shalt surely die 5. By the Priest and Levite who had no compassion on him may be meant the Law and Levitical Priesthood 6. By the Samaritan Jesus Christ 7. By pouring in Wine the Blood of Jesus that precious Fruit of the true Vine by Oyl the Holy Spirit which those receive who partake of the Virtue of Christ's Blood called the Oyl of Gladness 8. By setting him on his own Beast may be intended the Doctrine of the Gospel for that a Doctrine metaphorically is said to carry the Soul as a Beast doth the Body Be not carried about with divers and strange Doctrines c. Heb. 13. 9. By the Inn may be meant the Church of God for thither the true Doctrine of Christ carries Believers 10. By the Host the Minister or Pastor of the Church 11. By the two-Pence given to the Host to take care of the poor wounded Person may be meant the Gifts and Graces of the Holy Spirit or as others the Old and New Testament but I rather conclude the former 12. The Samaritan going away may signify Christ's Ascension into Heaven who besides all the Divine Gifts Graces and Comforts of the Spirit he bestows upon his faithful Ministers here and to capacitate and fit them to do their Work and Office he will when he comes again give them Eternal Life Observ Sin and the Devil are and may fitly be compared to Thieves and Robbers If this may not safely be inferred from hence yet from divers other Texts of Scripture it may naturally be reduced c. See Rom. 7.11 2 Cor. 11.1 2. Eph. 4.22 Heb. 3.13 In the opening of this we shall first shew what Sin and the Devil robs Men of 2. Shew what kind of Thieves and Robers Sin and the Devil are Thieves Parallel A Thief is one or more that in a secret and felonious manner takes away that which is another Mans whether it be Goods Money c. and thereby oft-times undoe and utterly ruine their Neighbours depriving them of all those good things they had in Possession or the Promise of enjoying c. SIn and Satan strive unjustly to take away or deprive the Sons of Men of their undoubted Right to Divine Things Adam was invested with a very great Estate he had great abundance of all good things in his Possession before the Fall viz. Union and Communion with God perfect Righteousness c. he was the Heir of the World Eden in an especial manner with all the Riches Glory and Delights thereof were his c. nothing
Legis praestatio See also Mat. 5.17 18. Think not saith Christ that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For verily I say unto you till Heaven and Earth pass away one jot or one tittle shall in no wise pass from the Law till all be fulfilled As all the Predictions of the Prophets were fulfilled by him and in him so was the whole Law in his keeping the Precepts of it and teaching others to do the like and in his bearing the Penalty of it and fulfilling the Types of it The Gospel is so far from repealing the Penalty of the Law that the very Gospel it self is founded on Christ's undertaking to bear the Penalty of it Heb. 9.15 16. There could have been no Testament but in and through the Death of the Testator There could have been no such thing as a Gospel or a Tender of glad Tidings and Mercy to us but through Christ's undertaking as our Surety to bear the Curse of the Law Gal. 3.13 And so much for the Argument from the Truth of God's Threatning The Sum of what we say and believe about this great Truth is this 1. That by the Sin of our first Parents all Men are brought into a State of Sin and Apostacy from God and of an Enmity to him Gen. 6.5 Psal 51.5 Rom. 3.23 8.7 Eph. 4.18 Col. 2.13 2. That in this State all Men naturally continue sinning against God nor of themselves can do otherwise Rom. 3.10 11 12. 3. That the Justice and Holiness of God as he is the Supreme Governor and Judg of all the World requires that Sin be punished Exod. 34.7 Josh 24.19 Psal 5.4 5 6 c. 4. That God hath also engaged his Veracity and Faithfulness in the Sanction of the Law not to leave Sin unpunished Gen. 2.17 Deut. 27.26 Cursed be he that confirmeth not all the Words of this Law to do them In this State and Condition all Mankind had they been left without Divine Help and Aid must have perished for ever 5. That God out of his infinite Grace and Goodness sent his Son the Lord Jesus Christ to deliver them 6. That this Love was the same in Father and Son The Father could not be more gracious and kind than the Son nor the Son in Bowels exceed the Father but both alike loving gracious and compassionate 7. That the Way in general whereby the Son of God being incarnate was to save loâ—t Sinners was by a Substitution of himself according to the Decree and Appointment of God in the Sinner's room according to 2 Cor. 5.21 He hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him Compared with Gal. 3.17 Rom. 5.7 8. 8.3 1 Pet. 2.24 3.18 8. That Christ in his saving Sinners hath 1. Offered himself a Sacrifice to God to make Atonement for Sins Isa 53.10 Eph. 3.2 Heb. 2.17 9.11 12 13 14. 2. That he redeemed us by paying a Price a Ransom for our Redemption Mark 10.45 1 Cor. 6.20 1 Tim. 2.6 1 Pet. 1.18 3. That he bore our Sins that is the Punishment due for them Isa 53.5 1 Pet. 2.24 4. That he answered the Law and the Penalty thereof Rom. 8.3 Gal. 3.13 4.4 5. 5 That he died for Sin and Sinners to expiate the one and in the stead of the other Rom. 4.25 5.10 6. And that God upon Christ's voluntary Susception of his Office as Mediator and Condescension to the Work did so lay our Sins in and by the Sentence of the Law upon him that he made full Satisfaction for whatsoever legally could be charged upon them for whom he thus suffered 7. And all this that the Justice of God being satisfied and the Law fulfilled Mankind might be freed from the Wrath to come Rom. 3.25 III. Among Men that Debt that is paid or full Compensation made for it either by the Debtor or his Surety cannot be said to be forgiven III. But that Remission of Sins is wholly through the free Love and Grace of God is evident yet not without respect had to the Atonement or Propitiation through Faith in Christ's Blood For without shedding of Blood there is no Remission Eph. 1.7 We have Redemption through his Blood even the Remission of Sins chap 4. v. 32. As God for Christ's sake hath forgiven you God hath set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins Rom. 3. It is absolutely free in respect of all immediate Transactions between God and Sinners free on the part of God 1. In the eternal Purpose of it when he might justly have suffered all Men to have perished under the Guilt of their Sins 2. Free in the Means that he used to effect it 1. In the sending of his own Son 2. In laying the Punishment of our Sins upon him 3. In his Covenant with him that it should be accepted on our behalf 4. In his free Tender and Proposal of it by the Gospel without Money and without Price 5. In the actual Condonation and Pardon of them Secondly It is free on the part of the Persons that are forgiven in that 1. It is given and granted to them without any Satisfaction made by them or a Surety of their procurement they being not able to find any 2. Without any Merit to purchase or procure it 3. Without any penal satisfactory Suffering here or hereafter 4. Without any expectation of a future Recompence or being once pardoned they should make or give any Satisfaction for what they had done before And as none none of those Things would so nothing else can impeach the Freedom of Pardon and Forgiveness Whether then we respect the Pardoner or the Pardoned Pardon is every way free namely on the part of God who forgives and on the part of Sinners that are forgiven If God hath now besides all this provided himself a Lamb for a Sacrifice if he hath in infinite Wisdom and Grace found out a way thus freely to forgive us our Debts to the Praise and Glory of his own Holiness Righteousness and Severity against Sin as well as to the magnifying of his Grace Goodness and rich Bounty which he immediatly exerciseth in the Pardon of Sin Are any Mans Eyes evil because he is good Will they not be contented to be pardoned unless they may have it at the rate of spoiling or robbing God of his Holiness Truth Righteousness and Faithfulness Dr. Owen Object But doth not this Doctrine set forth God to be severe to his own Son to substitute him in the Sinners room to bear his Wrath and suffer for their Sins Answ God laid nothing upon his blessed Son but what Christ offered himself freely to undergo for Man's sake and had it not every way consisted with his own Glory thus to deliver up the Lord Jesus to satisfy both Law and Justice doubtless he
very mysterious so vast a Depth so great a Light so strange a Mystery is this Mystery that God reveals it now a little and then a little Adam had the first Discovery of it The Seed of the Woman shall break the Serpent's Head Abraham had more of it made known to him Moses had a greater Revelation of it than the Prophets And then John Baptist who saw more than all that went before him and upon that account was called the greatest Prophet that ever arose amongst them that were born of Women and yet he saw but a little of this great Mystery Luke 7.28 comparatively to what those saw who were in the Kingdom of Heaven viz. the Gospel-Church after the Death and Resurrection of Jesus Christ 6. That which all the wise Men of the World meerly by all their natural Wisdom Arts and Sciences could never find out nor arrive at the true knowledg of is a great Mystery But all the wise Men of the World meerly by all their Arts and Sciences and human Learning could never arrive to the true knowledg of Christ and real Godliness Ergo the Principles of true Godliness and the Mysteries thereof are out of the reach of meer humane Reason tho not against or contrary to Reason yet they lie above Reason Reason must stoop to Faith in these things The Gospel is called Wisdom as opposite to the Wisdom of Men and the Apostle saith positively That it was Wisdom in such a Mystery that none of the Princes of this World knew Nay the Spirit says one Sydenham jeers all the Learned of the World in this very thing because of their gross Ignorance Where is the Scribe where is the Wise where is the Disputer of this World 1 Cor. 1.20 Hath not God made foolish the Wisdom of this World Verse 18. Hence the Preaching of the Gospel was accounted by the learned Greeks but Foolishness Natural Men may understand natural Religion but true Godliness consists in the Light of Divine Truth and in the Life of Grace God manifesting himself in the Light of Truth and working the Life of supernatural Grace by his Spirit in the Heart True Godliness doth not consist in the Knowledg of the Letter of the Gospel A natural Man may have the historical or notional Knowledg of the Gospel and Christianity he may arrive to the most exact understanding of things as far as Letters and Words can express them that is he may know the true sence and meaning of things in the Gospel according to what either the History or Tenor of such Words will import and know the Grammatical Sence of Words better than many true Christians But this is not the spiritual and true Knowledg of Religion and Godliness for that consists in the saving and experimental Knowledg of God and Jesus Christ The Mystery of the Gospel and Power of Godliness is the Discovery of God's Glory in it self and the working of it gloriously in the Soul it lies not in the bare Expression or Knowledg of Words nor in the external Form of Profession of these Words but it lies in the Divine Glory of God which is wrapt up in these Words and the gracious Conformity Disposition and Affections of the Soul to these things 'T is an easy matter to confess Jesus Christ to be the Son of God and to read the Scriptures to pray c. but to see the Mystery of that Glory which is in this that Christ is God's Son and to have the powerful Influences of it upon the Heart whereby the Soul is brought into the Image or Likeness of Christ's Death and Resurrection this is a Mystery 7. That which the most wise and knowing in the same Art or Mystery can reach or understand but part of must needs be a great Mystery As suppose a School-master nay the ablest in the World who professes to know and teach such or such an Art or Mystery is forced to confess he sees and knows but little of it or sees but in part 't is so hard and difficult to find out all would conclude that Art or Science was a Mystery indeed But so it is here for the holy Apostles who had as great a knowledg of these Mysteries as any ever had in the World nay we may modestly conclude a greater yet they declare they knew but in part and saw but in part they saw comparatively but a little way into these Mysteries For we know but in part Now we see through a Glass darkly 1 Cor. 13.9 12. Now I know in part Ergo These are great Mysteries 8. That which the holy Angels desire to pry into nay look into with the greatest Earnestness and Desire imaginable and are contented the better to understand to learn of the Church and yet when all is done do admire and stand as it were astonished at is a great Mystery But the Angels do pry into these Mysteries with the greatest earnestness and are contented to learn of the Church that they may the better or more fully understand them and after all stand and wonder to behold the Depth of this Grace of this Love and the Strangeness of this Mystery Ergo the Gospel or Doctrine of Godliness is a great Mystery Now to make this Argument good pray consider these Texts of Scripture 1 Pet. 1.12 Which things the Angels desire to look into The word desire signifies the utmost coveting or longing after a thing which a Man cannot be without Desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Word signifies bowing down to pry heedfully and narrowly into a Thing 1. The Angels are greatly taken with this Mystery with this Grace and Love in Jesus Christ manifested to fallen Man they look and pry into it Exod. 25.20 according as it was typified of them by the placing of the Cherubims looking down towards the Mercy-Seat 2. That they are content to learn of the Church see Eph. 3.10 To the intent that now unto the Principalities and Powers in heavenly Places might be known by the Church the manifold Wisdom of God 3. That they after all stand as it were amazed and wonder at these Depths see 1 Tim. 3.16 Seen of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of a bare Sight but a Sight which astonishes the Understanding and takes up the Heart He was seen with admiration and wonderment Thus Dr. Sibbs 9 That which the glorified Saints shall admire when they arrive to a perfect Knowledg must needs be a great Mystery But the glorified Saints shall admire at the Mystery of this Grace and Love in the Day of Christ nay it will be the matter of their wonder to all Eternity See 2 Cor. 1.10 Therefore the Doctrine of Godliness is a great Mystery 10. This will be further manifest by considering wherein the greatness of this Mystery doth consist First Now the Mystery of Godliness principally consists in the Person of Christ God manifest in the Flesh 1 Cor. 2.2
reality of his human Nature that prompted him to express himself so he adds But for this Cause came I unto this hour see Mat. 26.29 Rom. 14.4 Rom. 14.4 Who art thou that judgest another Mans Servant to his own Master he standeth or falleth as if he had said There is but one Lord of all Christ Jesus To him he stands if he be firm in Faith to him he falls if he sins as thou suspectest He has the Prerogative and Power of judging in himself but thou hast not c. And whereas he had made mention of his Fall he immediately adds the Correction He shall be held up for God is able to make him stand that is to clear up all suspition of Evil. 2. So in those Phrases where the denial of the Affirmative is subjoyned where nevertheless the Denial is rather to be understood comparatively or respectively as Joh. 16.32 John 16.32 Ye shall leave me alone the Epanorthosis the Figure we speak of follows and yet I am not alone because the Father is with me Christ was alone with respect to Men but not with respect to God 1 Cor. 7.10 1 Cor. 7.10 But to the married I command the Correction follows Yet not I but the Lord. Both commanded the Lord principally as the Soveraign Law-giver and Paul as his Servant and Minister 1 Cor. 15.10 1 Cor. 15.10 I laboured more abundantly than they all the Apostle subjoyns a Correction lest it should savour of Arrogancy in ascribing that to himself which was the work God yet not I but the Grace of God which was with me He was set on work by Divine Grace which was the primary Cause of all his Labour and Success Gal. 2.20 Galat. 2.20 I live yet not I but Christ liveth in me he speaks of Spiritual Life which he attributes not to himself but to Christ the Prince of Life as the supream Author and Cause of it see Gal. 1.6 c. Prov. 6.16 Rom. 8.34 Gal. 4.9 2 Tim. 4.8 1 Joh. 2.2 3. When a positive and affirmative Antecedent is corrected by the Particle if which is very familiar and frequent in Cicero's Writings as Gal. 3.4 Have ye suffered so many things in vain if it be yet in vain As if he had said Ye have not only suffered in vain but with Loss and Detriment also c. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aposiopesis Reticentia a holding ones Peace derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obticeo to be silent is when the course of Speech is so abrupt or broken off that some part is concealed or not uttered yet by that means to aggravate it This is used in Scripture 1. In Promising as 2 Sam. 5.8 Whosoever smiteth the Jebusite we are to understand he shall be Chief and Captain as 1 Chron. 11.6 see 1 Chron. 4.10 Luk. 13.9 And if it bear Fruit you must understand well or 't is well which is not in the Greek but supplyed in our English Bible 2. In Commination Gen. 3.22 And now lest he put forth his hand and take also of the Tree of Life and eat and live for ever In these words of the Lord being angry with Man for his Sin and violation of the Divine Law we must by an Aposiopesis understand what is omitted viz. I will drive him out of the Garden and forbid him my Presence which was done as the next words declare See Ezek. 34.8 with ver 10. Gen. 20.3 Behold thou art a dead Man for the Woman which thou hast taken away that is if thou dost not restore her as is gathered from Verse 7. See Gen. 25.22 3. In Complaint Psal 6.3 My Soul is also sore vext but thou O Lord how long that is wilt thou be averse to me or delay Help Luke 19.42 If thou hadst known even thou at least in this thy day the things unto thy Peace so the Greek we are to understand which belong unto thy Peace 4. In swearing this Figure is frequently used 1 Sam. 3.14 Psal 89.35 Isa 14.24 62.8 c. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostrophe Aversion or turning away Apostrophe fâ—om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn is a breaking off the course of Speech and a sudden diverting it to some new Person or thing This is made 1. To God Neh. 4.4 in the middle of his Discourse of the re-building of the City Nehemiah converts his Speech to God Hear O our God for we are despised c. See another Example Chap. 6.9 Psal 33. the Psalmist in the third Person speaks of God and his Works and Attributes concluding Verse 22 with an Apostrophe directed to God Let thy Mercy O Lord be upon us according as we hoped in thee so Psal 82.8 Psal 109.21 Jer. 11.18 and elsewhere frequently 2. To Men whether living or dead 2 Sam. 1.24 to the Daughters of Israel and ver 26. in that lamenting Epicedium of David there is a passionate Apostrophe to dead Jonathan see 2 Sam. 7.23 where there is an Emphatical Apostrophe of God to the People of Israel Psal 2.10 11 12. Esa 7.14 Psal 6.8 103.24 Esa 1.5 Jer. 5.10 Rom. 11.13 Sometimes this Apostrophe is directed to some second Person yet uncertain who it is which by a Synecdoche of the species denotes any body Psal 27.14 34.11 13. Rom. 2.17 9.19 20. 12.20 13.3.14.4 10. 1 Cor. 7.16 Gal. 4.7 6.1 Sometimes to whole Cities by which their Inhabitants are Metonimically to be understood as Mat. 11.21 23. And to a Man 's own Soul Psal 42.5 11. Why art thou cast down O my Soul Psal 43.5 Psal 103.1 c. 104.1 146.1 c. ☞ Note that an Imperative Commanding or Exhortatory Apostrophe is frequently Indicative and Vaticinatory or Prophetical that is such things as are to come to pass are foretold by the Prophets in the form of commanding Esa 6.9 10. see Mat 13.14 Act. 28.26 27. Esa 47.1 5. 23.16 Take an Harp Isa 23.16 go about the City thou Harlot that hast been forgotten upon which Musculus thus comments Per formam Apostrophes c. By the form of an Apostrophe he expresses the care of restoring Tyre He does dot exhort her to do this but under this Figure foretels what she shall do after her Restitution seventy Years from that time she shall act as an Harlot who when released from any great Affliction falls afresh to the practice of her Meretricious Arts and Inticements to allure the unwary Youth to her Snare She takes her Harp for the Whores in those Countries were skilful in that sense-inticing Art of Musick quavers her Notes in consort with her charming Voice gadding about the City to insinuate into the Affections of Young Men. So Tyre when restored will fall again to Merchandizing Vid. Gram Sac. p. 339. in as brisk a manner as before its Devastation c. Jer. 6.1 6 26. 3. To Brutes or things wanting Reason Joel 2.12 Be
Grammatical Signification which simply denotes asking Psal 15.1 24.3 Isa 42.24 63.1 c. sometimes signifies an absolute Negative when the Speech is of Persons as Psal 94.16 Psalm 94.16 Who will rise up for me against the Evil-doers or who will stand up for me against the workers of Iniquity as if he had said No Man can help me so have I been dealt withal It is only God can relieve me as ver 17. Psal 106.2 Psalm 106.2 Who can utter the mighty Acts of the Lord who can shew forth his Praise that is None can do it yet Psal 9.14 David says That I may shew forth all thy Praise in the Gates of the Daughter of Sion which Text R. Kimhi thus reconciles viz. In the former Text we are to understand the Praise of God with reference to those great things which he had done for his People in general In the latter what he had done for David in particular We may add that the first place may be meant of the most perfect Praise of Jehovah in the celebrating of which no Proportion can be stated so as to correspond with it The latter an earnest endeavour to return Thanks and Praise to the very utmost of humane Faculty See Psal 40.5 Psal 113.5 Who is like unto the Lord our God that is there is none amongst Men who can so really condole your Case and so mightily help you for God was and is both willing and able He speaks here of a Divine Grace Aid and Help There is his gracious Encouragement given for our Hope in the next Verses Isaiah 58.3 Isa 58.3 Who can declare his Generation that is none can because he is eternal Heb. 1.5 For unto which of the Angels said he at any time Thou art my Son c. Ver. 13. But to which of the Angels said he at any time Sit on my Right-hand c. That is he never said so to any of the Angels See Isa 40.13 14. Luke 14.5 John 8.46 Rom. 8.31 33 34 35. 11.34 35. 1 Cor. 9.7 c. Sometimes it does not absolutely deny but restrictively so that the Particle quis who is put for quotusquisque how many which denotes fewness or paucity as Psal 90.11 Who knoweth the power of thine Anger that is they are indeed but few to wit the Servants of the Lord as Ver. 13 16. Isa 53.1 Hosea 14.10 c. Sometimes it denotes the Difficulty of the Question asked 1 Sam. 2.25 If a Man sin against the Lord who shall intercede for him That is how difficult is it to appease the Lord when he is angry for our Sins Prov. 31.10 Who can find a Woman of Strength or Activity viz. a vertuous Woman this does not signify that such are no where to be found but that they are rare See Mat. 19.25 26. Mark 10.26 with ver 23 c. The Interrogative an nunquid whether besides its common Signification which simply and affirmatively asks a Question Gen. 18.21 Numb 13.19 Rom. 3.3 5 6 c. sometimes denotes an absolute Negation as Gen. 18.14 Whether is there any thing too hard for the Lord that is there is nothing too hard for him Ver. 17. Whether shall I hide from Abraham the thing I am about to do that is I will not hide it from him Gen. 30.2 Whether am I in God's stead who hath with-held from thee the Fruit of the Womb as if he had said Can I arrogate that to my self which is the Work of God that is I can by no means do it He made thee barren and he only can make thee fruitful See Gen. 50.19 Job 40.20 c. Joel 1.2 c. On the contrary a Negative Interrogative A Negative Interrogative as is not is to be understood affirmatively as Gen. 13.9 Is not the whole Land before thee that is the whole Land is before thee Gen. 37.13 And Israel said unto Joseph Do not thy Brethren feed the Flock in Shechem that is they do so Exod. 4.14 Is not Aaron the Levite thy Brother whom I know to be eloquent that is I know that he is so See Deut. 11.30 Josh 10.13 Ruth 2.9 3.1 1 Chron. 21.17 see 2 Sam. 24.17 Job 7.1 Psal 56.8 13 Eccles 6.6 Isa 50.2 with 59.1 Jer. 23.24 Joel 1.16 Amos 2.11 5.20 Obad. 5.8 9. Jonah 4.11 Mat. 7.22 Mark 12.24 see Mat. 22.29 Joh. 4.35 6.70 11.9 1 Cor. 10.16 Heb. 1.14 c. We are specially to note that there are some Places which affirmatively ask Observation in which there is an affirmative Sense or in which the Negative Particle No is to be understood as 2 Sam. 15.27 The King said unto Zadok the Priest art not thou a Seer that is thou dost perfectly see how things go see Ezek. 8.6 1 Sam. 2.27 1 Kings 16.31 Jer. 31.20 23.23 The Interrogative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo how How sometimes absolutely denies Exod. 6. 12 30. Deut. 7.17 Judg. 16.15 Psal 73.11 137.4 Mat. 12.26 34. 23.33 Mark 4.13 Luke 6.42 Rom. 10 14 15. 1 Cor. 14.7 9 16. 1 Tim. 3.5 Heb. 2.3 c. Why wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often put for Prohibition Gen. 27.45 Why should I be deprived of you both in one day that is let me not be deprived of both 1 Sam. 19.17 Why should I kill thee that is let me not kill thee See 2 Sam. 2.22 2 Chron. 25.16 Psal 79.10 Eccles 5.5 7.17 18. Jer. 27.13 17. 40.5 Ezek. 33.11 Dan. 1.10 c. The use of Interrogations The use of Interrogations is various and almost serves every Affection There is 1. An Interrogation which denotes Absurdity Absurdity in a way of exploding it as Joh. 3.4 How can a Man be born when he is old can he enter the second time into his Mother's Womb as if he had said This is absurd and in my Judgment cannot be Joh. 6.52 How can this Man give us his Flesh to eat as if he had said This is most absurd See Ver. 60. and Chap. 12.34 2. Admiration Admiraâ—ion Gen. 17.17 Shall a Child be born unto him that is an hundred Years old and shall Sarah that is ninety Years old bear This is an Interrogation admiring the Divine Power and comparing it with his own and his Wives Impotency as Rom. 4.19 21. More Examples see Gen. 27.20 42.28 Cant. 3.6 Psal 133.1 Isa 1.21 63.1 Ezek. 16.30 Mat. 21.20 Mark 6.37 3. Affirmation Affirmation of which we have given Examples in the foregoing Pages 4. Demonstration Demonstration of a certain Subject of which some thing is affirmed or predicated Ezek. 8.6 Son of Man seest thou what they doe as if he had said Behold thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spectator or Witness of their Impiety Idolatry and Abomination Mat. 11.7 8 9. there are certain Interrogations proposed by our Saviour the scope of which is to shew who John was and in his Commendation to affirm or