Eagles Note In some Things the Saints are likened to Eagles Simile Parallel AN Eagle is the chief amongst the Fowls of the Air as a Lion is the King or chief among all the Beasts of the Earth SO the Saints are the chief of Men the Excellent as David calls them Thou art my Lord Psal 16.2 3. my Goodness extendeth not to thee but to the Saints that are in the Earth and to the Excellent in whom is all my Delight The Righteous are said to be more excellent than their Neighbour Prov. 12.26 1 Chron. 4.9 The World is not worthy of them Hence Jabez that holy and gracious Man is said to be more honourable than his Brethren A godly Man is of a more noble Extraction than the Men of the Earth Saints have an honourable Pedigree and Descent they are born of God are as it were of the Blood-Royal of Heaven and nearly related to the Prince of the Kings of the Earth They daily converse have Communion and Fellowship with the Father and the Son the glorious Sovereign of all the World They are delicately and most splendidly fed every day Others live and feed upon the empty Things of this World nay on the Dust of the Earth on Ashes Husks and Gravel as the Holy-Ghost declares They feed upon the Wind Hos 12.1 and snuff in the East Wind Whilst Believers feed on hidden Manna He eats that which is good and his Soul delights it self in Fatness He is often had into the King's Wine-Cellar he is richly cloathed hath more noble and honourable Titles than any Men on Earth He hath a most glorious Retinue viz. the heavenly Angels to attend him every day Never was King if ungodly so attended as the poorest Saint in the World is Saints are the chief of all the Children of Men as Eagles are chief of all the Fowls of the Air. II. Eagles are quick-sighted they behold afar off They have not only a quick and clear Sight but a very strong Sight able to look fully upon the Sun shining in his Strength Hence the Proverb is A Man that hath a clear and strong Sight is Eagle-ey'd II. The Saints are very clear and quick-sighted they can see afar off even from Earth to Heaven They through Christ can behold the Glory of God with open Face 2 Cor. 3.18 They can see and do pry into the secret and hidden Mysteries of the Gospel and Covenant of Grace Psal 25.14 The Secrets of the Lord are with them that fear him and he will shew them his Covenant They see the Evil that is in the least Sin and can discern what the End of the Wicked will be III. Eagles are very swift Creatures they have long Wings by which means they flie with great Swiftness Therefore Solomon calling upon us not to set our Hearts upon Riches saith They make themselves Wings Prov. 27.5 and flie away as an Eagle The Scriptures often express the more than ordinary Swiftness of Men by the Swiftness of an Eagle David lamenting the Death of Saul and Jonathan gives them this Character 2 Sam. 1.23 They were stronger than Lions and swifter than Eagles III. The Saints are very swift and speedy in their Motions when under the powerful Operation of the Spirit or upon the Wings of Faith and Love Psal 119.59 60. I made haste c. saith David They are said to run nay flie like Eagles or as Doves to the Windows they are many times carried swiftly along in the way of their Duties as upon Eagles Wings The Ministers of the Gospel are set forth by an Angel flying in the midst of Heaven Rev. 14.6 having the everlasting Gospel to preach unto them that dwell upon the Earth When God's People are assaulted and persecuted they flie to God for Shelter so David Psal 143.9 I flie unto thee to hide me IV. The Eagles mount up on high The Word in the Hebrew signifies to get high and therefore as it is noted by Mr. Caryl it is used in the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sublimis elatus fuit eminuit per Metaphoram supervivit to set forth the Highness of God Job 11.8 Psal 113.6 Isa 5.16 52.13 Scripture as well as Naturalists tell us that the Eagle's Motion and mounting up is wonderful she flies quite out of Sight One of the Ancients says The Eagle soars above the * Doubtless he means the lower Region Air as if she would visit the Starry Heavens The common Epithetes of an Eagle are high flying swift c. IV. The Saints of God mount up on high Phil 3.20 Our Conversation saith Paul is in Heaven Men of the World are like Moles and Worms always digging and tumbling in the Earth and Muck of this World but Believers those who are truly risen with Christ Col. 3.1 2 3. seek those things that are above they soar aloft nothing will satisfy them but Communion with God They mount up by Prayer as also by fresh Acts of Faith they mount up by divine Meditation They are said to dwell on high Earth and earthly Things will not satisfy them they are of a more heroick and sublime Spirit V. Eagles are unweary in their Flight they faint not tho they flie high and are long before they rest V. So the Saints should never grow weary nay and the Promise is Gal. 6. Isa 40.31 They shall mount up as with Eagles Wings they shall run and not be weary they shall walk and not faint Tho it be long before they come to Heaven their everlasting Resting-place they are held up and therefore they hold out in all their Service and Sufferings Faith and Love are two such strong and excellent Graces that they like Eagle's Wings keep them from tiring and fainting in their Minds tho their Work be hard and their Flight towards Heaven long Psal 27.13 I had fainted unless I had believed c. VI. An Eagle saith one hath a high Spirit she flies high and aims at high things she will not catch Flies she scorns to stoop to such low Game VI. So a Saint hath a noble high and excellent Spirit Low things are not for high and heavenly-born Souls they catch not at the Flies Toyes and Trifles of the Profits Honour and Pleasures of the World as others do VII Eagles make their Nests on high She dwelleth and abideth on the Rocks Job 39.28 upon the Crag of the Rock and strong Place VII So the Saints dwell on high Their Place of Defence shall be the Munition of Rocks Isa 33.16 They make their Nests in the Rock of Ages they dwell in God He is their strong Dwelling-Place VIII Eagles renew their Strength by changing their Feathers tho old they seem young and lively again and are very long-lived VIII The Saints renew their Strength When any Oldness as Mr. Caryl words it is coming upon the new Creature they renew their Strength by looking to Jesus
Scripture Christ and his Apostles the Lie Dan. 12.2 John 5.28 Ergo. The Scripture saith that those that sleep in the Dust of the Earth shall awake Christ saith all that are in the Grave shall hear his Voice and come forth and we have shewed the Apostles do affirm that the Dead shall be raised c. 12. If that which sleepeth in the Dust shall rise then the Body shall rise again for 't is the Body that sleepeth in the Dust But that which sleeps in the Dust shall be raised Ergo. 1 Cor. 15. Obj. 'T is not the same Body Thou sowest not that Body that shall be c. Answ If the same numerical Body rise not it will not be a Resurrection but a new Creation therefore that which the Apostle there intends is the Manner of the Resurrection i. e. how the Saints shall be raised 'T is not the same in respect of Weakness and Frailty It is sown a natural Body and shall be raised a spiritual Body 't is sown in Corruption and shall be raised in Incorruption 't is sown in Weakness and shall be raised in Power Which Thing a Grain of Corn that is sown teaches Quest Why shall the same Body of the Dead be raised Answ Because the same Body of Christ was raised that suffered 2. Because the same Body that suffered for Christ shall be glorified with Christ 3. Because the same Body that sinned shall be punished if not the same Body that sinned it might reflect upon the Justice and Goodness of God to punish an innocent Body Besides those Scriptures must be fullfilled which assert the Resurrection of the Body Inferences FRom hence we may infer that here is a World to come 2. That Death is not the last end of Man 3. Prepare for the Resurrection Day think of it when thou liest down and risest up in the Morning Thy lying down to sleep is a Figure of thy lying down in the Grave and thy awaking out of Sleep in the Morning is a Figure of the Resurrection 4. Think of the Resurrection in the Spring when thou seest the Flowers of the Earth bud forth and spring up for that is a Figure also of the Resurrection Of the Iudgment-Day The Iudgment-Day compared to an Assize 2 Cor. 5.10 For we must all appear before the Judgment-Seat of Christ Rev. 20.11 And I saw a great white Throne and him that sate on it c. AFter the Resurrection comes the Judgement the eternal Judgment Note The judgment-Judgment-day may fitly be compared to an Assize or general Goal-Delivery Parallels THere is a Judge appointed by the King or supream Power of the Nation or Kingdom where an Assize is to be held who receives his Commission and acts by the Authority thereof Jesus Christ is appointed to be the Judge of Quick and Dead by the Father King of Heaven and Earth The Father judgeth no Man but hath committed all Power to the Son John 5.22 II. The Judge likely comes to the Bench or Judgment-seat with the Sound of Trumpets Christ will come to the Judgment-Seat with the Sound of a Trumpet 1 Cor. 15.52 The Trumpet shall sound and the Dead shall be raised incorruptible III. There is a known Law or Laws in a Kingdom by which the Judge heareth and determines all Causes So there is a known Law or Laws by which Jesus Christ will judg and determine all Causes in the great Day viz. the Law of Moses the Law of Nature and the Law of Christ called the Book of the Gospel The Books shall be opened Rev. 20. IV. The Judge hath many honourable Persons that sit on the Bench with him So Jesus Christ will havâ— all the Saints sit with him on the Throne of Judgment who shall assent and consent to whatsoever he shall do in thâ—t Day Hence 't is said Rev. 3. the Saints shall judge the World He that overcometh will I grant to sit with me on my Throne even as I also overcame and am sate down with my Father in his Throne V. A Judge at Assizes after he hath read his Commission and given his Charge calls for the Prisoners So Jesus Christ will orderly proceed and câ—ll before him all Nations all the ungodly that ever lived on the Earth shall be arraigned by him being brought before his Judgment-Seat VI. A Judg having arraigned the Prisoner calls in the Witnesses and then suffers every Man to speak what he hath to say for himself So Jesus Christ will call in Witnesses and indeed every Man's Conscience shall be more than ten thousand Witnesses against him Rom. 2.14 15 16. and all Mouths shall be stopt and every ungodly Man shall be found guilty before Christ VII A Judg after he hath found Men guilty and cast them for their Lives passeth the Sentance So Jesus Christ at the last day having found Sinners guilty of all the horrid Crimes they shall be charged with will pass the fearful Sentence Go ye cursed Mat. 25. VIII A Judg after the Sentence is past orders the manner time and place of Execution So Jesus Christ will at the last day after the Sentence of Condemnation order the Execution of the Wicked and appoint them the place where and the time how long they shall suffer the place will be Hell the time will be for ever and ever See more in the First Volumn Christ the Judg of all Of Heaven The Celestial Paradise Luk. 23.43 Verily I say unto thee This day thou shalt be with me in Paradise 2 Cor. 12.2 He was taken up into Paradise Rev. 2.7 To him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God c. PAradise is taken in the Holy Scripture in a twofold Sense 1. For the Garden of Eden this is Earthly Paradise 2. For Heaven the Seat or Place of Glory this is Celestial Paradise Now the Earthly Paradise being a Figure of Heaven I shall in the opening of this run the Parallel principally with respect to the Garden of Eden and the State of Adam in Innocency c. Parallels PAradise or the Garden of Eden was a place of Pleasure So Heaven is a place of Pleasure II. Paradise was a place created of God and appointed for Man whilst he stood in the State of Innocency So Heaven is created of God and appointed for all those who obtain through Christ perfect Righteousness their Primitive Glory and Innocency III. Adam in Paradise had all Delight Joy and Pleasure his Heart could desire he wanted nothing to make his Life sweet and pleasant to him So the Saints in Heaven have the fullest Joy Pleasure and Satisfaction imaginable there is nothing wanting they can desire to please and delight them Thou wilt shew me the Path of Life Psal 16.11 Psal 36.8 in thy Presence is fulness of Joy and at thy right-hand Pleasures for evermore They drink of the Rivers of God's Pleasures A River abounds with Water
never fell from their first Estate Christ is not to them a Redeemer for their Restoration but only a Head for their Confirmation But why Angels are called Sons of God will appear in the following Parallel Metaphor Parallel A Son is the Off-spring of the Father ANgels are the Off-spring of God Adam was called the Son of God by Creation so may the Angels because created by God II. A Son is greatly beloved by the Father II. Angels are greatly beloved of the Almighty III. Sons attend honour and wait upon their Father they are about his Table and at his Command III. Angels wait upon God they stand about his Throne and are always ready to obey his Command and seek his Glory IV. Sons are greatly dignified they are near to their Father and have great Power and Authority in the Family IV. Angels are greatly dignified they are very near to God Mat. 18.10 always beholding his Face and are mighty in power Mr. Caryl saith They are called Sons of God because of Power being called Principalities and Powers c. V. Sons serve their Father cheerfully willingly and readily they obey not as Slaves or Servants V. Angels serve God with abundance of Cheerfulness and Willingness they go about their Work with a Filial or Son-like Cheerfulness and Delight VI. Sons are like their Father they have some Resemblance of him in Nature and Qualifications VI. Angels have some essential Likeness to God God is a Spirit and incorporeal the Angels are Spirits in their Nature and incorporeal Tho the difference between God and them is as great as can be conceived in this respect God is the creating Spirit and they are created Spirits God is an infinite Spirit they finite Spirits Yet the Angels bear as the Learned observe some resemblance to God in their Essence as well as in their Qualification and may in this respect be called the Sons of God likewise VII And lastly Sons imitate their Father Do good to them that hate you saith Christ that you may be the Children of your Father which is in Heaven That is Imitate God as some Children do their Fathers carry it towards evil Men as God doth and this will be an Evidence that you are the Sons of God and he will honour you with the Title of his Sons VII Angels imitate God in Mercy in Love and Compassion as also in their good Works their Ways being all holy just and good pure and righteous and shewing much Kindness and Tenderness to the Children of Men. They doubtless are patient towards the froward and undeserving Mortals they are of most excellent Natures and Dispositions No Creatures do imitate God so plainly or fully as they do and from hence they may be called the Sons of God Inferences THis may teach us how to carry our selves towards God our Father We should labour to be like the Angels Our Saviour hath taught us to pray That the Will of God may be done on Earth as it is done in Heaven Mat. 6.10 We who are God's Sons on Earth should imitate the Sons of God in Heaven We should serve God as cheerfully and with the like Alacrity of Heart as the holy Angels and labour not only to imitate the Angels and be like them but also to imitate God himself for He hath set himself before us for our direct and immediate Example Mat. 5.44 And hereby God will not be ashamed to be called our God He will not grudg us the Honour and Title of Sons which as it appears by this is a most glorious Dignity and Privilege even such a one that is conferred upon the holy Angels of Heaven c. The Holy Angels compared to an Host or Army Gen. 32.1 Jacob went on his way and the Angels of God met him Verse 2. And when Jacob saw them he said This is God's Host And he called the Name of that Place Mahanaim that is two Hosts or Camps Luke 2.13 And suddenly there was with the Angel a Multitude of the Heavenly Host praising God c. ANgels so named of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelos in Hebrew Maleac Messenger or Legate one sent or employed in any Work are in these Scriptures called God's Host or Army not that he needeth them to protect himself or suppress his Enemies being infinitely stronger than all the Armies he himself hath and then what is the Strength and Force of all the Armies of his Enemies Therefore when God is said to have Armies it is either to signify First That he hath all things at his Command and is full of Power Or secondly That altho he can do all things by himself yet he will use the Agency of his Creatures to effect his Purpose Metaphor Parallel AN Host or Army have a Prince or General who is the Head of them THe Lord's Host or Army of Angels have a Prince or General who is their Head and Leader viz. the Lord Jesus Christ who is câ—lled the Head of Principalities and Powers II. An Host or Army consists of many Companies amongst which there are divers Ranks and Orders and yet all in Subjection to their Prince and chief Leader II. Angels the Lord's Host consist of many Companies or Legions Mat. 26.53 Thinkest thou that I cannot pray to my Father and he shall send me more than twelve Legions of Angels Christ spake in the Roman Phrase who reckoned their Armies by Legions as we by Regiments Six thousand six hundred sixty six was the Number of a Legion then the Number of twelve Legions was Seventy nine thousand nine hundred ninety two a great Army But how many more no Man can say Christ pitched upon a great certain Number to shew saith Mr. Caryl he could have what Number he pleased if he did but call for them We are come saith the Apostle to an innumerable Company of Angels The Lord's Camp is very great The Chariots of the Lord are twenty thousand even many thousands of Angels Psal 68.17 We read of many Degrees or Orders of Angels which some account to be nine 1. Cherubims that is Angels of Knowledg as St. Hierom interprets the Word but others from Cherub a Figure or Image Others from Chi a Note of Similitude and a Chaldee Word which signifies Puerum Juvenem a Youth And so as a learned Writer observes they were usually represented in the shape of a young Man to shew them to be intellectual Creatures of a young Man to express their Vigor and Strength with Wings to declare their Agility and Swiftness These we read were placed at the East End of the Garden of Eden with a flaming Sword Gen. 3.24 Exod. 25. 1 Kings 1.6 Ezek 10. Psal 104.4 and their Figures were appointed to be placed over the Mercy-Seat in the Tabernacle and Temple 2. Seraphims the Angels or Zeal Their Name is from an Hebrew Word which signifies to burn or burning according to that of the Psalms He maketh his Ministers a Flame of
setting forth the Worth and Fxcellency of them IV. So God in the Day to come when he hath made up all the Jewels he intends to make will reveal shew or make known his Saints to Angels and Men. Hence the Day of Christ's coming is called the Day of the Manifestation of the Sons of God They shall be mine saith God He will say in that Day These are mine these that you ungodly Ones abused hated and persecuted and thought not worthy to live but accounted the Off-scouring of all things behold now what rare and lovely Ones they are these are the Delight and Joy of my Heart whom I value as my choicest Treasure and I will spare them whilst you shall bear the Fierceness of my Wrath and Indignation for ever Then shall ye return and discern between the Righteous and the Wicked Mal. 3. ult between him that serveth God and him that serveth him not Disparity I. Other Jewels may be lost But God will lose none of his Jewels II. He that makes other Jewels may not be the proper Owner of them nor wear them for an Ornament himself But God who makes all his spiritual Jewels is the proper Owner of them This People have I formed for my self They are also made for his own Glory III. Other Jewels may be quite spoiled broke to pieces and become good for nothing the best and richest Jewels shall at last pass away and perish for ever But God's Jewels shall never be utterly spoiled for tho they may receive some Damage by Satan's Temptations and the Pollution of Sin yet God will perfect that which is wanting concerning them and make them at last so glorious that they shall be out of Danger and shall abide and shine in Beauty and Glory to Eternity Inferences FRom hence we may infer what horrid Iniquity the Enemies of God and his Church are guilty of and what a dreadful Account they have to give for endeavouring and with the greatest Rage and Malice and unwearied Attempts contriving all ways imaginable to spoil break in pieces and utterly destroy all God's choice and precious Jewels which he is as tender of as the Apple of his Eye what will they do in the Day of Vengeance 2. It speaks forth much Comfort to the Godly O how are they esteemed prized and valued by the Almighty they are his Jewels his special and peculiar Treasure 3. This may inform all Men what the Reason is God is so much concerned for the Good and Well-being of his own People and so often appears to vindicate their Innocency and defend them from the Rage and Cruelty of wicked Men. 5. Let us enquire whether we are God's Jewels or not 1. Are we regenerated Ones have we the Pearl of Faith Love Humility c. 2. Are we holy sincere and faithful in all things to God 3. Do we excell others Is there a real or only a seeming Worth and Excellency in us What do we more than others 4. Do we grow in Grace doth the Work of God go on upon our Hearts Are we more sit for Heaven to day than we were yesterday A Jewel in the hand of a Jeweller is every day nearer finishing The Righteous shall hold on his Way and he that hath clean hands shall grow stronger and stronger Saints compared to Kings Rev. 5.10 And hast made us unto God Kings and Priests c. THe Saints are in this Place and some others called Kings which is one of the highest Titles among Men. Parallels I. KIngs are usually highly descended or are Sons of Nobles So the Saints are all highly descended they are born from above born of God and so may be said to be the Off-spring of Heaven Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! Behold 1 Joh. 3.1 2. now are we Sons of God c. II. Kings have great Attendants belonging to them So the Saints have most great and glorious Attendants belonging to them viz. the holy Angels No Kings or Monarchs on Earth are honoured like the Saints and Children of God in respect of the Excellency of their Retinue See Angels under the Sixth Head III. Kings have their Crowns and do reign or else expect to reign So the Saints have a Crown laid up for them 2 Tim. 4.18 Henceforth there is laid up for me a Crown of Righteousness which God the Righteous Judg shall give unto me at that day and not to me only but to all them also that love his Appearance Be thou faithful unto Death Rev. 2.10 Rev. 5.10 and I will give thee a Crown of Life And as they shall have a Crown so they shall reign upon the Earth as Kings IV. Kings are the principal Men on Earth far exceeding in Honour and Excellency all common People So the Saints are the chief and principal Ones or the most excellent in all the Earth it may be said of them as of Jabesh 1 Chron. 4.9 10. they are more honourable than their Brethren What base and ignoble Persons are the Wicked to those noble Souls The Ungodly be they never so high and great in Power and Sovereignty are compared to Things very base vile and contemptible as will hereafter be shewn The Righteous is more excellent than his Neighbour Prov. 12.26 V. Kings sometimes meet with great Trouble and Sorrow after they are anointed before they come to the quiet Enjoyment of their Crowns they have been severely persecuted and chased from one Place to another as King David particularly was So the Saints of God tho they are anointed with the Oil of Gladness and have an Assurance given them of the Crown of Glory meet with very great Trouble in this World being persecuted tormented afflicted and sometimes having no certain Dwelling-Place as is said of some of the ancient Worthies Heb. 11. Heb. 11.37 VI. Some Kings have possessed and reigned over many Kingdoms their Dominions have been very great The Saints are the Heirs of a Kingdom nayâ— all the Kingdoms under the whole Heavens shall be given to them Rev. 11.15 Dan. 9.27 The Kingdoms of this World shall become the Kingdoms of our Lord and of his Christ c. And the Kingdoms and Dominions and the Greatness of the Kingdom under the whole Heaven shall be given to the People of the Saints of the Most High c. VII Kings have great and noble Minds they busy not themselves about mean Matters So the Saints have great and noble Spirits they converse about Things above being risen with Christ their Affections are not set upon Things below Col. 3 1 2 Phil 3.20 but seek those Things that are above where Christ is at the right-hand of God Our Conversation is in Heaven c. VIII Kings have many great and glorious Privileges and Prerogatives appertaining to them how are they honoured and congratulated by the People So have the Saints They shall sit down with Christ
is said That Grace and Truth came by Jesus Christ In which place Grace is opposed to the Curse of the Law and Truth to the Ceremonies Shadows and prefigured Types thereof The Definition of the thing as thus A typical sense is when things hidden or unknown whether present or to come especially when the Transactions recorded in the Old Testament prefigure the Transactions in the New are exprest by External Actions or Prophetical Visions The Division of Types follows Article II. Of the Division of Types HEre we shall wave the wranglings of Criticks who spent many words to confute each other and give the best account we can of the real Division of Types which may be reduced to two sorts 1. Prophetical Types 2. Historical Types of which in Order Article III. Of Prophetical Types and Typical and Symbolical Actions PRophetical Types are such whereby the Prophets who were divinely inspired by External Symbols figured or signified things present or to come in their Speeches or Writings either by way of Warning Admonition or Prophecy This must be considered 1. with respect to Actions 2. Visions 1. Prophetical Actions are typical when some thing mystical and hidden is adumbrated or shadowed by those things which the Prophets by Divine Command acted as for Instance Esa 20.2 Esa 20.2 The Prophet goes out naked that is without his Prophetical Garments to prefigure the fatal Destruction of the Egyptians and Ethiopians Jer. 13.1 Jer. 13.1 c. and the following Verses the Prophet by Divine Command gets himself a linen Girdle puts it upon his Loins hides it in a Rock by Euphrates afterwards takes it from thence but 't is putrified or marr'd or rotten By which Type the Blessings God gave the People their Ingratitude and Wickedness and the Destruction that was to come upon them are prefigured as by the Context appears Chap. 16.2 5. There is a Command to abstain from Matrimony Procreation of Children mourning Feasts for the Dead By which Type God denounces most woful Calamities which were to come upon his People for their Sins See Chap. 18.2 3 c. ver 6 11. And 19.12 13. 27.2 51.63 Ezek. 2.8 c. The Prophet eats the Volumn Book or Roll reached to him to witness the Gift of Prophecy divinely inspir'd into him which afterwards he was strenuously to exercise against the Rebellious People See Chap. 4.2 13.3 24.3 16 to 22. where you have Instances relating to this Head Hos 1.2 Hosea 1.2 and the following Verses gives the Names of Wife of Whoredoms and Children of Whoredoms to a lawful Wife and lawfully begotten Children by which Type he denotes and taxes the spiritual Idolatry of the People of Israel See Tarnovius Exercit. Bib. largely upon the place The like Symbolical Action we read Chap. 3. to this we may also reduce the typical Action of the Prophet which is described 1 Kings 20.35 We may add likewise to these that Action of Christ when he cursed the barren Fig-tree which presently withered For that Curse was not produced from any rash or unseasonable Malice or a desire of Revenge but by it our Saviour would typically shew 1. The Destruction that was to come upon the People of Israel considered as such obstinate Persons who by no Admonitions or Threats would suffer themselves to be amended or reformed See the Parable Luke 13.6 7. 2. The power of Faith whose Analogy or deep Mystery Christ himself expounds To this Head we may also refer the Action of the Prophet Agabus in Acts 21.10 c. who took Paul's Girdle and bound his own Hands and his Feet to intimate Paul's Captivity at Jerusalem c. Article IV. Of Prophetical and Typical Visions THese may be thus distinguished viz. such as were shewn to Men sleeping or waking To Men asleep their Dreams have been sent from Heaven In these there is a twofold difference some are mere or naked Sights or Views 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without Figures and the mystery of Types represent deep things and future Events such was the Dream of Joseph Mat. 1.20 2.13 of the Wise Men Mat. 2.12 But these concern not this Head some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such Dreams which are hidden or involved in Figures and Types these Dreams came sometimes to Believers sometimes to Vnbelievers To the former Class belongs First The Dream of the Patriarch Jacob Gen. 28.12 And he dreamed and behold Gen. 28.12 of Jacob 's Ladder a Ladder set upon the Earth and the top of it reached to Heaven and behold the Angels of God ascending and descending upon it Verse 13. And behold the Lord stood above it and said I am the Lord c. Certain Interpreters by reason of the Antitype refer this Viâ—ion to the Patriarch Jacob himself making the Ladder to signify the Journy of Jacob the ascending Angels his Keepers when he travell'd and the descending Angels when he return'd they say that God stood on the top of the Ladder since he is the Moderator or Governour of the whole Affair because by his Providence Jacob is taken from his Parents led in his Journy entertained by his Father-in-Law Laban and led back again This Interpretation they say is made by God himself ver 15. But Christ is a more sure Interpreter who Joh. 1.51 makes himself the Antitype of that Vision Verily verily I say unto you hereafter ye shall see Heaven opened and the Angels of God ascending and descending upon the Son of Man That is from day to day ye shall more and more understand that I am he who is prefigured in that Vision of Jacob's Ladder That Vision holds forth 1. The Personal Union of two Natures in the Messiah which is prefigured by the Ladder standing upon the Earth whose top reached Heaven denoting the Union of the Divine and Humane Nature by the Symbol of the Ladder touching Heaven and Earth 2. The Fruits Benefits or Blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the incarnate Word or the Word made Flesh expressed by the Ladder's touching Heaven because through Christ the Ascension or Entrance into Heaven is open to all Believers Joh. 3.14 15 16. and by him only Acts 4.12 As the Patriarch saw but one Ladder so the going up and coming down of the Angels denotes that they were no longer to be hurtful to Mankind but most friendly See Luke 2.9 13. For they come down as Ministring Spirits for the help of the Saints Heb. 1.14 and go up again carrying their Souls into Abraham's Bosom Luk. 16.22 Here is also a Blessing annext by the Lord ver 14. And all the Families of the Earth shall be blessed in thee that is in thy Seed This is that Blessing which comes upon us through Christ Eph. 1.3 Gal. 3.8 9. 3. Here is the principal End for which the Land of Canaan was delivered into the Possession of the Posterity of Abraham and Jacob viz. That there may be a certain Seat or Habitation for that
Page 162 Saints the Salt of the Earth Page 166 Saints Merchants Page 168 Saints Pilgrims Page 170 Saints compared to Palm-Trees Page 175 Saints compared to Wheat Page 178 Saints compared to Light Page 180 Saints compared to Cedars Page 182 Saints compared to Myrtle-Trees Page 184 Saints compared to Willows Page 185 Saints why called Vessels Page 186 Saints why called Lions Page 188 Saints compared to Gold Page 190 Saints compared to Doves Page 192 Some Saints like Lambs in a large Place Page 193 The Heart of a Saint compared to an Heart of Flesh Page 194 Saints Stewards Page 195 Saints why called Jewels Page 196 Saints why called Kings Page 199 Saints called Priests Page 200 Concerning Wicked Men. Wicked Men Captives Page 201 Wicked Men why called Sluggards Page 209 Wicked Men Fools or Idiots Page 211 Some wicked Men like painted Sepulchres Page 215 Wicked Men compared to Swine Page 216 Wicked Men Debtors Page 219 Wicked Men why called the Red of God Page 221 Wicked Men compared to Tares Page 222 Wicked Men compared to Chaff Page 223 Wicked Men compared to Thorns Page 224 Wicked Men compared to Mountains Page 225 Wicked Men dead in Sin what meant thereby Page 227 228 Wicked Men mad or besides themselves Page 231 Wicked Men called Dogs Page 232 Wicked Men called Bulls Page 235 Wicked Men called Lions Page 237 Wicked Men compared to Foxes Page 241 Wicked Men compared to Goats Page 243 Wicked Men compared to Thieves Page 245 Wicked Men naked Page 247 Wicked Men Vipers Page 248 Wicked Men poor and miserable Page 250 The Heart of a Wicked Man like a Rock Page 251 Wicked Men why called Eagles Page 253 Wicked Men why called Devils Page 254 The Ninth HEAD c. concerning True Ministers False Ministers and False Churches TRue Ministers why called Angels Page 256 True Ministers Stars why so called Page 258 Christ's Ministers called Labourers Page 259 Christ's Ministers called Watchmen Page 265 Christ's Ministers why called Trumpeters ibid Ministers Christ's Spokesmen Page 267 Christ's Ministers why called Clouds Page 269 Christ's Ministers why called Fathers Page 271 Christ's Ministers called Planters Page 273 Christ's Ministers called Shepherds Page 281 Christ's Ministers Ambassadors Page 282 Christ's Ministers called Rulers Page 287 Concerning False Teachers False Teachers why compared to Wolves Page 291 False-Teachers called Foxes Page 293 False-Teachers called Wells without Water Page 293 False-Teachers why called Clouds without Rain Page 294 False-Teachers called Deceivers Page 294 False Churches Mystery Babylon or the Great Whore proved to be the present State and Church of Rome Page 297 to 330 The Tenth HEAD of Metaphors concerning Sin and the Devil SIn why called a Thief Page 331 Sin a Debt Page 335 Sin an heavy Burthen Page 343 Sin a Sting Page 344 Sin a Wound Page 345 Sin a Plague Page 349 Sin compared to deadly Poyson Page 350 Sin a Sickness Page 352 Sin compared to an abominable Vomit Page 354 Sin an Vncleanness or nothing so loathsom as Sin Page 355 Sin compared to Gray-Hairs Page 357 Concerning the Devil The Devil why called the God of this World Page 359 The Devil why called a Prince Page 360 The Devil a Hunter Page 361 The Devil a Fowler Page 362 The Devil why called a Lion Page 363 The Devil why called a Dragon Page 364 The Devil a Serpent Page 365 The Eleventh HEAD c. concerning the Means of Grace and Providence THe Day of Grace what Page 367 Means of Grace compared to Summer Page 369 Means of Grace compared to Harvest Page 369 Godliness called a Trade largely opened Page 371 376 Of Providence and Afflictions Afflictions compared to Clouds Page 377 Afflictions compared to Fire Page 378 Afflictions why called a Rod Page 379 Afflictions compared to a Furnace Page 381 Afflictions compared to Winter ibid Afflictions compared to Darkness Page 383 Afflictions compared to Tempests Page 385 Afflictions compared to a Flood Page 386 Afflictions compared to great Heat Page 387 Afflictions compared to Wormwood and Gall Page 388 Afflictions called God's Arrows God hath many sharp Arrows Page 389 The Twelfth and Last HEAD concerning the World the Life of Man and the four last Things THe World compared to a Wilderness Page 391 THe World a Field Page 392 The End of the World why called an Harvest ibid Of the Life of Man The Life of Man compared to a swift Post Page 393 The Life of Man compared to a swift Ship ibid The Life of Man compared to an Eagle hastening to her Prey Page 394 The Life of Man compared To a Weaver's Shuttle Page 394 395 396 To the Wind Page 394 395 396 To a Cloud Page 394 395 396 To a Flower Page 394 395 396 To a Shadow Page 394 395 396 Of Death The Body of Man in the Grave compared to Seed sown Page 398 Death compared to Sleep Page 398 399 Death a Departure Page 400 Death a Rest ibid Of the Resurrection The Resurrection compared to the Morning Page 401 The Resurrection compared to an awaking out of Sleep Page 402 The resurrection-Resurrection-Day a Man's reaping-Reaping-Day Page 403 resurrection-Resurrection-Day a Saint's coronation-Coronation-Day Page 405 Of the judgment-Judgment-Day The Day of Judgment called an Assize Page 406 407 Of Heaven Heaven called Paradise Page 407 Heaven the Crown of Life Page 409 Of Hell Hell a Furnace of Fire Page 410 Hell utter Darkness Page 411 Moses's Vail removed OR A Treatise of TYPES ADam wherein a Type of Christ Page 413 Noah how a Type of Christ ibid Melchis deck a Type of Christ Page 414 Abraham a Type of Christ Page 415 Isaac a Type of Christ ibid Jacob how a Type of Christ Page 416 Jacob's Ladder a Tyye of Christ ibid Joseph in what respect a Type of Christ Page 416 417 Moses in how many things a Type of Christ ibid Sampson a Type of Christ Page 418 David in ten things a Type of Christ Page 418 419 Solomon in how many things a Type of Christ Page 420 Elisha a Type of Christ ibid Jonah wherein a Type of Christ ibid Zerubbabel a Type of Christ ibid Aaron a Type of Christ Page 421 The High-Priest a Type of Christ Page 421 422 423 What the Tabernacle was a Type of Page 423 424 The Vail of the Holiest what it was a Type of Page 424 The Ark a Type of Christ Page 425 The Mercy-Seat a Type of Christ ibid The Table of Shewbread what a Type of ibid The Candlestick what a Type of Page 426 The Altar of Perfume a Type of Christ ibid The Altar of Burnt Offering a Type of Christ Page 427 The Brazen Laver what it was a Type of ibid The Sacrifice of Beasts a Type of Christ Page 428 The Burnt-Offering of Fowls a Type of Christ Page 429 The Daily Sacrifice a Type of Christ ibid The Sin-Offering a Type of Christ ibid The Meat-Offering what it was a Type of Page 430 The Peace-Offering and what it was a Type of Page 431 The solemn yearly
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
stead beyond any other thing to make us happy 2. A longing Desire after it There is always so much Desire of that we hope for that the thiâ—g hoped for is sometimes expressed by the Desire Prov. 13.12 Hope deferred maketh the Heart sick but when the Desire that is the thing hoped for cometh it is a â—ree of Life 3. Utmost and unwearied Endeavours to obtain it That which a Man makes his Hope he will make his Work and never ceaseth working till he hath attained it or is convinced there is no possibility of attaining it 4. To make Gold our Hope implieth much Trouble and Anxiety of Mind when once we see our Endeavours ineffectual and unsuccessful about the attaining of it If Hope deferred makes the Heart sick as was hinted before then when Hope dies or as Zophar speaks chap. 11.20 is as the giving up of the Ghost the Heart must needs die too 2. It is not Hope of Length of Days If I wait the Grave is my House c. But then 2. Positively it is a patient and well-grounded Expectation of the Accomplishment of what God hath promised Faith sees the Promise and beholds it tho afar off Abraham saw my Day saith Christ But then in comes Hope and keeps the Soul alive in a well-grounded expectation of the fulfilling and accomplishment of it See the Description of it where Faith is compared to an Helmet Why Hope is compared to an Anchor may appear by what followeth Metaphor Parallel AN Anchor is a good Stay and Security to a Ship in a Storm What would the Mariner do had he not an Anchor to cast out of the Ship when he is in danger of Rocks and Sands SO Hope in God through Christ is a most excellent Stay for the Soul of a Believer in a Day of Trouble and Persecution Heb. 10.34 They suffered joyfully the spoiling of their Goods knowing in themselves they had in Heaven a better and enduring Substance We are saved by Hope c. It stays the Soul as an Anchor does the Ship II. An Anchor takes hold of something which is out of sight II. So Hope the Anchor of the Soul takes hold of something which is not seen with carnal Eyes which is within the Vail c. III. An Anchor when it takes hold of a Rock or firm Ground fastens and stays a Ship more steadily preserving it from suffering Shipwrack III. So Hope the Anchor of the Soul taking hold of Christ who is called a Rock stays the Soul in a perilous Time most firm and steadily so that it is safe from spiritual Shipwrack IV. An Anchor would be of no use without the Cable to which it is fastened IV. So Hope without Faith is of no use nor can avail the Soul any thing in time of Need those two Graces always co-operate and work together for the help and succour of a Believer V. An Anchor that it may be of advantage to a Ship requires Skill rightly to cast it V. Hope the Anchor of the Soul must be rightly cast or else it will not profit a Saint any thing in the Day of Trouble It must be cast within the Vail Heb. 6. whither the Fore-runner is for us entred even Jesus c. Metaphor Disparity AN Anchor is cast down into the Sea River c. HOpe the Anchor of the Soul is cast upward the Saint's Hope is in Heaven II. An Anchor may let go its hold or be broke and so become useless to a Ship by which means the Ship may be lost II. Hope the Anchor of the Soul is both sure and stedfast hence it is said Hope maketh not ashamed If their Hope was not firm or were there any danger of its being lost or broke the Saints of God were in a sad Condition and they might turn away with their Faces ashamed If their Hope should fail them they would have no Refuge left If Hope holds all holds but it Hope be gone all is gone Neither is it to be thought that the Hope of holy Job Heman and others who in Trouble spake of their Hope being gone and perished from the Lord was indeed utterly lost and perished but that it was only so in their own Apprehension they being in great depths of Despondency and under sad Desertion of Spirit Like as the Church was when she said My God hath forsaken me my God hath forgotten me which God himself graciously answers It was not so nor could be so A Saint's standing in Christ is firm the Covenant is ordered in all things and sure But to confirm this glorious Truth and make it yet more clear and that I may leave no room for an Objection that Hope is both sure and stedfast c. Consider the many strong Bars that are cemented together as so many Bars of Iron hammered by the Spirit to the making of this blessed Anchor of the Soul both sure and stedfast First The Love of God is a sure Ground of the Saints Hope Jer. 31.3 Psal 89.30 31 32 33. I have loved thee with an everlasting Love c. If his Children forsake my Law and walk not in my Judgments if they break my Statutes and keep not my Commandments Then will I visit their Transgressions with the Rod and their Iniquity with Stripes Nevertheless my Loving-kindness will I not utterly take from him nor suffer my Faithfulness to fail My Covenant will I not break nor alter the thing which is gone out of my Lips Zeph. 3.17 The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his Love he will joy over thee with singing I am persuaded that neither Death nor Life Rom. 8.38 39. nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. If the Love of God be from everlasting to everlasting to them that fear him if he rests in his Love if he will not remove his Loving-kindness from them notwithstanding their Sins and Infirmities if nothing can separate them from the Love of God which is in Christ Jesus our Lord then the Hope that Believers have in God is both sure and stedfast Secondly God hath chosen elected and predestinated Believers in Christ unto eternal Life For whom he did foreknow he also did predestinate Rom. 8.29 30. to be conformed to the Image of his Son Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified The same Persons that are predestinated are called and the very same that are called are justified and the very same who are justified are or shall be glorified Therefore the Hope that Believers have is both sure and stedfast Thirdly Christ's Death is a sure Ground of Hope Who is be that
of their safe and first standing in Christ and of their Assurance of Heaven nothing is Therefore the Saints Hope is both sure and stedfast Tenthly That Relation which Believers stand in unto God is a sure Ground of Hope He is their Father and they are his dear Children he is their Husband they his Spouse Will a dear Father suffer his dear Children to perish and be torn in pieces if he hath Power to help them or the dear Husband his dear Wife The Love of God to his Saints exceeds the Love and Pity of either Father or Husband therefore Hope the Anchor of the Soul is both sure and stedfast Joh. â—0 27 28 29. Eleventhly The Power of God is a sure Ground of Hope My Sheep hear my Voice and follow me and I give to them eternal Life and they shall never perish neither shall any pluck them out of my Hand My Father that gave them me is greater than all and none is able to pluck them out of my Father's hand who are kept by the Power of God through Faith unto Salvation If the Power of God be sufficient to keep Believers from falling and to preserve them to his heavenly Kingdom then their Hope is both sure and stedfast Object But it is through Faith they stand and their Faith may fail Answ Christ as I shewed before hath prayed that their Faith fail not and besides Phil. 1.6 he is the Author Increaser and Finisher of it He that hath begun a good Work in you will perform it unto the Day of Christ John 3.6 1 Pet. 1 23. Twelfthly Regeneration is a sure Ground of Hope That which is born of the Flesh is Flesh that which is born of the Spirit is Spirit Being born again not of corruptible Seed but of incorruptible c. Such as is the Seed such is the Product of it The Seed being immortal by which the Saints are regenerated sure this may be sure Ground of Hope that they shall not perish There is in them an holy and Divine Principle so that they cannot sin unto Death or lose eternal Life Let us now put all these together and then doubtless we shall conclude that the Saints Hope of Heaven is no Fancy but like an Anchor that is both sure and stedfast Inferences FIrst Examine your selves what Hope you have there is a false Hope as well as a true What is the Ground of thy Hope 1. Some Men ground their Hope of Heaven upon outward Prosperity This is the Worldlings Hope They conclude God loves them and will give Heaven to them because he hath given them so much of the Earth not remembring that God gives some Men their Portion in this Life Psal 17. Luke 16. Remember Son thou in thy Life time receivedst thy good Things c. 2. Some ground their Hopes of Heaven upon Civility and external Righteousness They live sober and honest Lives and are not guilty of any gross Sins This is the moral Man's Hope the Pharisee's the young Man 's in the Gospel the foolish Virgins had this Hope and yet lost Heaven 3. Some ground their Hopes of Heaven upon the Merits of their own Works This is the Papists Hope for tho they place some Hope in Christ yet they put Confidence in their own Works Now this is to cast Anchor on the Sands First That which merits must be our own but none of our good Works are our own They are our own subjective because wrought in us and they are ours in regard of the Benefit of them but in respect of the Original they are none of ours they are the Fruits of the Spirit 't is God hath wrought all our Works in us Secondly They must be compleat and perfect or not meritorious but the best Works performed by us are both impure and imperfect more Dross than Gold Thirdly That which merits must not be due upon any other account paying Debts is not meritorious Now there is nothing that we do or can do but it is due 't is a Debt we owe to God we owe him all we have are or can perform Therefore saith Christ When you have done all say you are unprofitable Servants Secondly It shews that the Hope of Believers is a glorious Hope the Apostle saith a blessed Hope that is the Stay or Anchor of the Soul c. Tit. 2.13 Thirdly All those that have not this precious Grace are at present in a hopeless Condition Quest How may a Man know whether he hath a true and well-grounded Hope 1. If thou hast a lively Hope thou art born again the new Birth entitles to a new Hope What Hope can a Man have of Heaven if he be not converted 1 Pet. 1.3 John 3.3 Vnless a Man be born again he cannot see the Kingdom of God 2. A true and well-grounded Hope is attended with a Train of other Graces Tribulation worketh Patience and Patience Experience and Experience Hope Rom. 5.3 4 5. and Hope maketh not ashamed why because the Love of God is shed abroad in our Hearts by the Holy-Ghost Those that have the Grace of Hope have the Graces of Faith and Love and all other Fruits of the Spirit more or less in them 3. Hope purifies the Heart He that hath this Hope in him purifieth himself 1 John 3.3 even as he is pure If thou hast an unsanctified Heart never boast of thy Hope it makes not only the Heart holy but the Life also 4. Hope of Salvation is grounded upon the Promises of God The Promises give Interest and upon Interest ariseth Hope therefore he that hath not took hold of God's Promise by Faith is destitute of Hope the Anchor of the Soul Psal 11â— 49 Remember thy Word unto thy Servant upon which thou hast caused me to hope 5. Hope keeps the Soul in a steady and sure expectation of the Good of Promises under Affliction and Sufferings a Saint is hereby stayed and quieted whilst he is exposed to the Loss of all other things for Christ's sake Heb. 10.34 They took patiently the spoiling of their Goods knowing in themselves they had in Heaven a better and more enduring Substance 6. True Hope makes a Christian very lively and valiant for Christ and his Truth It fills the Soul full of spiritual Activity it is called a lively Hope it makes him bold and not ashamed of the Cross c. Love compared to Death and the Grave and to Coals and Flames of Fire Cant. 8.6 Love is strong as Death Jealousy is as cruel as the Grave The Coals thereof are Coals of Fire which have a most vehement Flame Verse 7. Many Waters cannot quench Love neither can the Floods drown it c. THe Grace of Love which Christ hath infused into the Heart of his Spouse and all gracious Ones is compared by the Holy-Ghost in these Scriptures to three things which are of a mighty powerful and prevailing Nature against whom there is no standing First
the more plain to these metaphorical and figurative Expressions used by our Saviour when he instituted the holy Sacr ment of the Supper saying This is my Body something briefly we shall offer in confutation of their pernicious Doctrine which may soon be done for they confute themselves in saying that the Sacrament is a Feast for our Souls and not for our Bodies Now what is my Soul the better when I eat the very Body of Christ Christ is eat and received spiritually Whoso eateth my Flesh and drinketh my Blood hath everlasting Life Joh 6.54 and I will saith Christ raise him up at the last Day Therefore the eating of Christ's Flesh cannot intend the receiving of the Sacrament of the Lord's Supper for if it did it would be a very easy way for the vilest Sinner to go to Heaven But to come directly to the Business in hand Either Christ spake figuratively when he said This is my Body or he did not And that the Words cannot be taken in a proper sence is evident for it is impossible for Words to express any thing more plainly than that by this is meant the Bread It is said that Christ took Bread and brake it and gave it and said Take eat this is my Body where this necessarily relates to that which Christ took brake and gave Also the Apostle saith positively thrice in a Breath that it is Bread 1 Cor. 11.26 As often as ye eat this Bread c. And whosoever shall eat this Bread 1 Cor. 1â— 16 The Bread which we break is it not the Communion of the Body of Christ Also the Participation of the Sacrament is called breaking of Bread Acts 2.46 20.7 which Popish Authors themselves understand of the Sacrament Now can any be so ignorant and foolish to believe it is Christ's proper and real Body which the Holy-Ghost calleth so often Bread after it is blessed c. Object By this say some of the Papists is neither intended the Bread nor Christ's Body Bellarmin l e Euch. l. 3. c. 12. but in general this Substance which is contained under this Species Answ What do they mean are there any more Substances under those Species besides the Bread first and afterwards the Body of Christ Do not they affirm as soon as ever it ceaseth to be Bread it becometh the real Body of Christ Then surely if it be a Substance according to what they say it must either be Bread or the Body of Christ or no Substance at all Object Christ's Body is there after the manner of a Spirit taking up no room so that Head Hands Feet are altogether in the least Crumb of the Host Answ In arguing thus as a learned Man observes they plead for the Propriety of Words and destroy the Propriety of things How can they say it is properly a Body which wants the essential Properties of a Body which is to have quantity and take up room take away this and the Body may properly be a Spirit for it is that only which differenceth it from a Spirit But further to shew how idle and absurd it is to take our Saviour's Words in a proper Sence we shall shew that it is utterly against Sense and Reason as well as contrary to Scripture as you have heard First It is against Sense What greater Evidence can there be of things than what Sense affordeth But if this which the Papists affirm about the consecrated Bread being the real Body of Christ be true the Senses of all the World are deceived For since the great Argument for Christianity as all agree was the Words that Christ spoke and the Works which Christ did now how could we be sure he did so speak or so work if we may not credit the Reports of our Eyes and Ears This was St. Luke's great Evidence of the Truth of what he wrote That it was delivered to him by Eye-Witnesses Luke 1.1 2. and St. John's What we have seen with our Eyes and our Hands have handled of the Word of Life 1 Joh. 1.1 And St. Paul's for the Resurrection That he was seen of Cephas then of the Twelve then of above five hundred Brethren at once 1 Cor. 15.5 6. Even Thomas his Infidelity yielded to this Argument That if he did thrust his hand into Christ's Side he would believe Joh. 20.25 Christ judged this was a convincing Argument when the Apostles thought they had seen a Spirit Handle me and see for a Spirit hath not Flesh and Blood as you see me have Luke 24.39 But now if after the Words of Consecration there is under the Species of Bread the Nature and Properties of Flesh then are the Senses of the wisest of Mortals deceived And if our Senses be deceived here Dr. Tillotson they are not as a late Author observes to be trusted in any other thing no not when they are most sure that we see Father or Mother or Wife or Children Can we be sure This is my Body is written in Mat. 26. Mark 14. Luke 22. 1 Cor. 11. For may not those Words be some other Words why should we trust our Eyes What if we should tell the Papists These Words This is my Body are neither in this Chapter nor any where else written in the New Testament and grow confident of it and tell them the Words are This is not my Body 'T is the Bricks that were laid to build Babel 'T is the Gates of Solomon's Porch This is the Shew-Bread that Abimelech gave to David the Bottles that Abigail took from Nabal If they tell us We are strangely deceived and the Sense of all that can read will give it against us may not we tell them as well when they say This is the real Body of Christ when it is nothing but a Wafer-Cake That they are strangely deceived and that the Senses of all that can either see taste smell or feel will give it against them This being so what reason is there for them to burn us because we cannot see the Bread to be Christ's real Body more than there is for us to kill them because they cannot see that it is the Gates of Solomon's Porch Secondly It is against Reason And shall any conclude that is any Principle of the Christian Religion that is contrary to and utterly against Reason For it would make us believe things that are absolutely impossible and gross Contradictions Tho some things may be above Reason yet they themselves confess no Principle of Religion can be against it Object But they say We imagine many things impossible that really are not so and further intimate If we can prove any real Impossibilities which this Doctrine forceth them to believe they will yield to us For they with us condemn the Lutheran Opinion See a Book called Scripture-Mysteries p. 279. That Christ's Body is every where because it is impossible and therefore expound those Words I am the Vine I am a Door c. figuratively as we do because
this saith Mr. Pool If a Man being sought after should hide himself in some Corner or Hole of the House and Pursuers should ask for him could any with a good Conscience say he is not here because he is invisible none sure but a Papist who is so well skilled in Equivocation would give such an Answer Our Saviour every where makes these two Opposites his being in the World and going to Heaven John 13.1 the Hour was come that he should depart out of this World unto the Father It seems they could have taught him the Art of going thither and remaining here at the same instant They have an excellent Faculty as he had who said Since he could not give content in going nor staying he would not go nor stay For they know how a Man may both go from a place and stay in it at the same time I know not what can be more plain if they did not wilfully shut their Eyes Christ saith expresly Me you have not always with you That is his bodily Presence for as touching his Divine Presence so he is always with his People unto the end of the World Mat. 28. ult Besides their Doctrine destroys the Truth of Christ's human Nature We read of Christ He was in all points like unto us Sin only excepted His Body was like ours and therefore impossible it should be in a thousand places at once which according to their Doctrine it is This turns Christ's Body into a Spirit nay indeed they make his Body more spiritual than a Spirit for a Spirit cannot be in several Places divided from it self The Soul of Man if it be entire both in the whole and in every part of the Body yet it is not divided from it self nor from its Body nor can it be in two Bodies at the same time as all confess muâ—h less can it be in Ten Thousand Bodies at once When ever any Angel comes to Earth he leaves Heaven So that this quite destroys the Truth of Christ's human Body Object Much of what we say here the Papists say was true of Christ's Body in the days of his Infirmity but when he was risen from the Dead then he received a spiritual Body as it is said ours shall be at the Resurrection 1 Cor. 15. Answ This is but a Fig-leaf for they ascribe these monstrous Properties to Christ's Body before its Resurrection for they say the Flesh and Blood of Christ were really in the Sacrament which the Disciples received whilst Christ lived Secondly Christ's Resurrection tho it heightned the Perfection yet it did not alter the Nature and Properties of his Body nor gave it the being of a Spirit for after he was risen he proves that he was no Spirit by this Argument Handle me and see for a Spirit hath not Flesh and Blood as you see me have Luke 24.39 By this it appears that their Doctrine destroyeth the Truth of Christ's human Body at least it destroys the main Evidence of it against those who affirmed that Christ had only a phantastical Body namely that he was seen and felt and heard for the Papists say that Sense is not to be believed Again this Doctrine of theirs destroyeth the Truth of Christ's Ascension into Heaven for he is not ascended if he hath not left this World but is here in the Sacrament Nothing can be more clear than that Christ did visibly and locally leave this World when he went up into Heaven Acts 1.9 10. That being once there the Heavens must receive or contain him until the Time of the Restitution of all things Acts 3.21 And that at the last Day he shall come visibly and locally from Heaven 2 Thess 1.7 But that he should come down a thousand times in a day at the command of every Mass-Priest or that he should have such power to make the Body of his Saviour is such a Dream as the Scripture speaketh not one syllable of nor can any rational Man believe it Besides their Doctrine destroyeth the very Essence of a Sacrament which consists of two parts an outward Element or Sign and the inward Grace signified by it These things being well considered it is evident these Words This is my Body are to be taken figuratively i. e. This is a Sign of my Body or this is the Sacrament of my Body so that from the manner of the Words spoken by Christ there is no necessity to take them as the Papists do seeing it is so frequent with the Holy-Ghost to use Metaphors in this kind I need not name them considering it is the Subject of our present Work The seven Kine are seven Years the seven Ears of Corn are seven Years the Stars are the Angels of the seven Churches the seven Heads are seven Mountains c. Christ is called a Rock a Lamb a Lion a Door together with many other things which we have spoken unto See the Second Head of Metaphors Similies c. The Saints are called Sheep Branches c. ' The meaning of all this is saith Dr. Preston They are like such and such things But yet it is the manner of the Scripture-Speech Dr. Preston of the Saints Qualifications p. 487 and therefore saith he it is not necessary that those Words should be taken in a proper Sence as they are by the Papists Object But saith the worthy Doctor you will object Yea but in matter of this moment as a Sacrament the Lord speaks distinctly and expresly there he useth no Metaphor tho in other Cases he doth Answ 'To this saith he I answer briefly It is so far from being true that he useth them not in the Sacrament that there are none of all the Sacraments but it is used viz. in the Sacrament of Circumcision This is the Covenant c. In the Sacrament of the Passeover which were the Sacraments of the Old Law the Lamb is called the Passeover In this very Sacrament to go no further for instance take but the second part of it This is the Cup of the New Testament in my Blood Here are not one but divers Figures The Cup is taken for the Liquor in it the Wine in the Cup is taken for Christ's Blood This is the new Testament c. that is the Seal of the New Testament Here is Figure upon Figure saith Mr. Pool and yet the Papists have the Impudence to reproach us for putting in but one Figure which they confess the Holy-Ghost frequently maketh use of Wonder O Heavens and judg O Earth whether these Men do not strain at Gnats and swallow Camels c. This openeth a Way for us to our next Work which is to run the Parallel concerning those figurative and metaphorical Expressions of the Lord Jesus Christ used at the Institution of the holy Eucharist Mat. 26.26 Jesus took Bread and blessed it and brake it and gave to his Disciples and said Take eat this is my Body Metaphor Parallel CHrist took Bread after he had supped c. THis in
teach the Saints Dan. 8.16 9 22. And I heard a Man's Voice between the Banks of Ulai which called and said Gabriel make this Man understand the Vision c. And he said I will make thee know what shall be in the last Day c. They open and reveal hidden Mysteries to the Saints 9. They rejoyce with the Godly at the Conversion of Sinners Luke 15.10 Likewise I say unto you There is Joy in the Presence of the Angels of God in Heaven over one Sinner that repenteth 10. They have a Charge to convey the Souls of the Godly when they die through the Territories of the Prince of Darkness viz. the Air and carry them safe to Heaven And it came to pass that the Beggar died Luke 16.22 and was carried by the Angels into Abraham's Bosom 11. To gather all the Elect together at the last Day 12. To separate the Evil from the Good the Chaff from the Wheat Mat. 13.49 So shall it be at the end of the World the Angels shall come and sever the Wicked from the Just Thirdly They have a Charge committed to them in reference to wicked Men. 1. To blind and infatuate them that they cannot see how to effect that Mischief they would otherwise do 2. To stop them in their Carreer that they cannot pursue their wicked Purposes and Designs as appears in Balaam's Case Numb 22.26 3. To destroy and cut off the Ungodly when they combine against the Church One Angel smote in the Camp of the Assyrians a Multitude of Men. 2 King 19.35 III. Watchers give warning of approaching Dangers III. So the Angels gave warning to Abraham and Lot Gen. â—9 of the approaching Judgment that fell upon Sodom and Gomorrah and the Cities about them IV. Watchers are very useful and oftentimes made a great Blessing to Towns and Cities many eminent Dangers by their means have been prevented IV. Angels are a great Blessing to the Church and City of God and every particular Member thereof How secure was the Prophet whilst he had those fiery Chariots and Horsemen round about him Quest But some may say Why doth God in the preservation of his People make use of the Ministration of Angels Answ Not for any Necessity He is all-sufficient of himself to do all things for them But to declare his abundant Love to and Care of his Children in making more excellent Creatures than themselves to be their Keepers Object But God's People often fall into Danger and many Inconveniences how then are they attended and kept by Angels Answ They are delivered by them from many Evils and Dangers that they know not of For as we have many Devils about us continually to do us Mischief so we have a Multitude of blessed Angels continually about us to keep and protect us Psal 91.11 2. If at any time God's Children fall into Danger it is because they are out of their way or rather God's way and then the good Angels have no Charge over them 3. If they suffer in the Custody of the Angels it is that they may be exercised tried and made better thereby For the Angels keep them from Evil or keep them in Evil and at last deliver them out of Evil so that they are made Gainers by all according to that Promise Rom. 8.28 V. Watchers or Watchmen go up and down to see what the State and Condition of Things is they take strict Observation of Persons and Things V. Angels go about or rather flie up and down in the Earth to see what the State and Condition of God's People more especially is Hence they are said to have Wings which denote their Swiftness in their Work Zech. 1.11 We have walked to and fro the Earth and behold all the Earth sitteth still and is at rest Inferences WHat infinite Grace and Favour doth God manifest to his poor People in giving his Angels such a strict Charge over them and to cause such glorious Creatures to watch and keep them day and night 2. What Honour also hath God conferred on his Children hereby Every Believer hath greater Attendance yea a more glorious Retinue than the mightiest Prince or Monarch in the World The Holy Angels compared to the Morning-Stars Job 38.7 When the Morning-Stars sang together c. STars are taken two ways First Properly Secondly Metaphorically Some understand by Stars in this place Caryl upon Job chap. 38. p. 81. the Stars which God hath set in the Firmament of Heaven or Stars in a proper Sence Others as Mr. Caryl observes the holy Angels which saith he may well be called Stars or Morning-Stars by a Metaphor c. Metaphor Parallel MOrning-Stars are full of Beauty bright and glorious ANgels are very beautiful Creatures their Glory is wonderful Hence Stephen's Face was said to be as it had been the Face of an Angel Acts 6. ult and very beautiful Persons are said to resemble or seem like Angels Tho they have not a visible bodily Beauty yet they have a better Beauty than any Body II. Morning-Stars give Light they are not only beautiful but shining The chief Morning-Star called Lucifer signifies a Light-bringer II. Angels are not only very beautiful Creatures but also full of Light We read of an Angel in the Revelations that the whole Earth was lighted with his Glory This shews that Angels are very glorious and shining Tho I understand that is not spoken of a proper Angel yet it shews that Angels are full of Light and therefore called Angels of Light III. Stars are Guides to Mariners by which they know how to steer a right Course III. Angels are and have been as Guides to the Saints and spiritual Mariners They guided or gave direction unto Lot to escape the Flames of Sodom and led Peter out of Prison and thereby saved him from imminent Danger Abraham told his Servant God would send his Angel to guide or prosper his Way Gen. 24.40 The Holy Angels called the Sons of God Job 1.6 There was a Day when the Sons of God came and presented themselves before God Job 38.7 And all the Sons of God shouted for Joy THe Chaldee Paraphrase is express that the Sons of God here are the Angels The Armies of Angels shouted for Joy And the Septuagint as Caryl observes are as clear for it saying When all my Angels sung for Joy To this do most Expositors agree Object But some object that Passage of the Apostle To which of the Angels said he at any time Thou art my Son Answ 1. Angels are not the Sons of God as the Apostle there expresseth i. e. as Christ is the Son of God viz. by eternal Generation For so To which of the Angels said he at any time Thou art my Son this day have I begotten thee Jesus Christ is the Son of God from Eternity 2. Angels are not the Sons of God by Regeneration nor by Adoption as Believers are The holy Angels need not Regeneration they
Iron 1 Tim. 4.2 VII A great and faithful Witness who hath perfect Knowledg of things and will not be bribed who can and will as it is believed and found by experience speak fully to a Cause tho it be to the utter Shame and Ruin of all guilty Persons is many times grievously abused by malicious Men who hate that their abominable Deeds should be brought to Light or laid at their Doors nay not only so but some have been stifled strangled and traiterously murdered as the ever renowned Sir Edmond-Bury Godfrey was by bloody Papists the 12th of October 1678. whom they knew could witness many things against them to detect their cursed and never to be forgotten Hellish Plot. VIII It is a very great Wickedness to lay violent hands or treacherously to abuse and stifle the King 's faithful Witnesses especially when called to give in their Evidence in Matters of great Moment wherein the Honour and Sovereignty of the King is greatly concerned VIII So it is a great and horrible Wickedness for any Soul or Sinner to go about to stop the Mouth of or treacherously to abuse poor Conscience who is the great Witness of the King of Heaven and Earth in this lower Court and that in Matters wherein his Honour and glorious Right and Sovereignty is much concerned nay not only his Witness but Judg to sit upon the Bench to hear and determine all Causes if rightly informed according to the great Law-Book of the Gospel and to pass Sentence of Life and Death or to acquit and discharge IX A Witness is required to speak the Truth when he comes before a Court of Judicature the whole Truth and nothing but the Truth and he that is a true Witness will do it And hereby many times most horrid Evils are brought to light and publickly detected yea secret things are discovered that the guilty Person thought would never have been known which makes him ashamed and confounded for ever IX So Conscience in the Day of Judgment will speak the Truth the whole Truth and nothing but the Truth Tho now oft-times he is blinded and at a great Loss for want of Light or by being mis-guided he gives in false Testimony and quits the guilty and condemns the innocent but in that day it will recover such perfect Light and Knowledg that it will decide the Cause clearly the right way and will by this means bring to light all the hidden things of Darkness 1 Cor. 4 5. even all those cursed Abominations of the Heart all secret things that it and God Almighty were only privy to and will lay open all the horrid Evils that have been done in the dark Then Men shall be forced to confess their secret Adulteries Murthers Treacheries Theft Self-Revenge together with all their bloody and black Combinations ConspiracieS and Hellish Plots carried on in secret Cabals managed by ungodly Papists or others notwithstanding all their Oaths of Secrecy Conscience if it comes not to light before will in that day lay all open before the Eyes of Men and Angels to the Shame and eternal Confusion of all ungodly Ones X. A just and impartial Witness that clearly and very fully giveth in Testimony against a Person in a fair Trial finally stops his own Mouth and the Mouths of all others and leaves the Cause clear for the Judg to pass Sentence against him X. So the Consciences of wicked Men in the great Day will give in such clear and full Evidence against them touching all the Evils they shall then be charged with by the just Judg of Heaven and Earth that all Flesh shall for ever be silenced and God shall be clear when he judgeth Rom. 2.15 16. Which shew the Works of the Law written in their Hearts their Consciences also bearing Witness and their Thoughts in the mean while accusing or else excusing one another in that Day when God shall judg the Secrets of all Men by Jesus Christ according to my Gospel And hereby all the Mouths of Unbelievers will be stopp'd and they all be found guilty before Christ Inferences THese things being considered it may stir up all Persons to take heed how they carry it at home and abroad when they go out and when they come in when they lie down or rise up because Conscience observes all that is said or done nay is privy to all the thoughts of our Hearts and one day will witness for us or against us II. Let Christians whatever they do labour to keep a good Conscience A good Conscience is better than a good Name it is better than a good Trade 't is better than a good Estate And for further Motives to this needful Duty 1 Consider Conscience keeps a Register of all thy Thoughts Words and Actions what you forget and is quite gone out of your Memories is set down in the Book of Conscience 2. Consider Conscience is a Witness an impartial Witness an Accuser of Evil and tho he lies still a great while he will rouse up at last and with his cruel Charges and Accusations accuse the Soul as in the Case of Joseph's Brethren And they said one to another Gen. 42.21 Verily we are guilty concerning our Brother in that we saw the Anguish of his Soul when he besought us and we would not hear therefore is this Distress come upon us 3. Conscience is not only a Witness but a Judg and hath power to condemn the wicked and the guilty Soul it sits upon the Throne as God's Attorney-General to award Life or Death as the States and Conditons of Men are If thy Heart condemn the 1 Joh 3.20 21. God is greater c. 4. Conscience doth often the Work and Office of a Tormentor wo to them that fall into his enraged hands here but much more sad will it be with them whom he shall torment in Hell 'T is he that is the gnawing Worm that never dies Mark 9.44 where the Fire shall never be quenched But 5. There is no bearing in this World the Pain and Torment of an accusing Conscience Tiberius the Emperor was so followed with Grief and Horror by his own Conscience that he confessed in the Senate-House he suffered Death daily and Charles the Ninth of France that Monster of Mortals after the dreadful Massacre could never endure to be awaked in the Night without Musick such was the dreadful Anguish and Horror he found in his own Conscience Francis Spira also may be here recited among the rest whose Conscience terrified him at that rate that the Account of his fearful Case is left to Posterity It was Conscience that put Judas into such an Amaze and forced him to hang himself after he had betrayed our Blessed Saviour And many other Examples both ancient and modern we meet with both of Men and Women that have destroyed themselves as not being able to bear the cruel Torments of an accusing Conscience and others from hence have confessed their Guilt and so
2 Pet. 2.2 3 which greatly tend to the spoiling of God's Vineyard And then the Church is greatly annoyed also by the wild Boar as David shews The Boar of the Wood doth waste it and the wild Beasts of the Field devour it Psal 80.13 By which are meant the cruel Enemies the Church met with in those Days like as in these latter Times she hath the Pope who may fitly be compared to a wild Boar and the bloody Papists to ravenous Beasts Beasts of Prey such as continually delight in Blood and Rapine and to tear the Lambs out of Christ's Fold or destroy the precious Bunches of the tender Grapes VIII A Vineyard is continually watched over lest any thing should annoy or hurt it VIII So God is said to watch over his People In that day sing unto her Isa 27.2 3 A Vineyard of red Wine I the Lord do keep it every moment lest any hurt it I will keep it night and day IX Many that are idle are call'd into a Vineyard to work IX So God calls Men into his spiritual Vineyard to labour therein with the Promise of Reward See Mat. 20. Mat. 20.2 to 8. The Kingdom of Heaven is like unto a Man that is an Housholder which went out early in the morning to hire Labourers into his Vineyard and when he had agreed with the Labourers for a Penny a day he sent them into the Vineyard And he went out and saw others standing idle in the Market-place X. He that is employed to plant and dress a Vineyard or is a faithful Labourer therein is allowed to eat of the Fruit thereof besides his Reward at night X. So those whom God employs as Planters and Vine-dressers in his spiritual Vineyard ought to eat of the Fruit thereof viz. have a sufficient Maintenance allowed them Who planteth a Vineyard 1 Cor. 9.7 14. and eateth not of the Fruit thereof or who feedeth a Flock and eateth not of the Milk of the Flock even so the Lord hath ordained that they who preach the Gospel should live of the Gospel XI It is expected by the Owner of a Vineyard that after much Cost and Pains is bestowed upon it it should bring forth much Fruit. XI So after God hath bestowed much Pains and Cost with a People as he did with Israel Isa 5.4 What could have been done more to my Vineyard than I have done in it he expects Fruit And he looked it should bring forth Grapes and it brought forth wild Grapes XII A Vineyard having had great Labour and Cost bestowed upon it and not yielding Fruit answerable to the Charge greatly grieves and troubles the Owner causing him to lay it desolate and care no more for it XII So when a People have had much Cost and Pains bestowed upon them by the Lord and yet they remain barren and unfruitful walking like Men and bringing forth sour Grapes Grapes of Sodom rather than good Fruit He is greatly offended and grieved thereat and many times dealeth by that People Church or Nation as he threatned to deal by Israel of old I will take away the Hedge thereof Isa 5.3 4 5 6 7 8 9. and it shall be eaten up and break down the Wall thereof and it shall be trodden down And I will lay it waste it shall not be pruned nor digged but there shall come up Bryars and Thorns I will cause the Rain to rain upon it no more c. Therefore I say unto you Mat. 21.43 The Kingdom of God shall be taken from you and given to a Nation bringing forth the Fruits thereof Which of all Judgments is the most severe God deliver his Church in England from so sore a Stroke Inferences THis may teach the Church and People of God to take heed they answer the Pains and Cost God hath been at with them It is not a little Jam. 3.18 Rom. 5.17 but much Fruit that God expects from us and not only Grapes but good Grapes sweet Grapes viz. Fruits of Righteousness II. And let all the Plants in this spiritual Vineyard see to it Mat. 15.13 that they are Plants of God's own planting for if they are not they shall be plucked up III. And let those that his own Right-hand hath planted see also that they be well rooted 1. A Tree not well rooted bears but little Fruit. 2. A Tree not well rooted is subject to be shaken and blown down 3. A Tree not well rooted is in danger of being pluck'd up 1. Labour to be rooted in all the Essentials of true Religion 2. And in all the Principles of Instituted Worship 3. And in all the Graces of the holy Spirit in Faith Love c. Eph. 3.17 IV. It may also be of use to encourage and comfort the Church of God whilst it remains fruitful to him How safe and secure is that Vineyard that God hath so gloriously walled in on every side In vain are all the Strivings and Strength of bloody Rome if God openeth not the Door for them they can never prevail against us 5. It also may be for Reproof to loose and slothful Professors O what Danger do their Sins expose God's Church to The Church compared to a Virgin 2 Cor. 11.2 I have espoused you to one Husband that I may present you as a chast Virgin to Christ A Chast Virgin This Simile alludes to the legal Type of the High-Priest who might marry none but a Virgin Lev. 21.14 Note The Church or a gracious Soul is by the Apostle compared to an espoused Virgin I have espoused you i. e. I have been an Instrument or Spokesman in the hand of my blessed Lord and Master herein Simile Parallel A Virgin is a Person that is not defiled one that hath been kept pure from Fornication and Uncleanness THe Church of God and every sincere Christian is kept pure from Idolatry viz. the inordinate Love of this World and all Antichristian Worship Rev. 14.4 Hence the Forty four thousand upon Mount Sion are said to be Virgins those are they which were not defiled with Women that is with the Mother of Harlots mystical Babylon nor with any of her Daughters for they are Virgins that is true and chaste to Christ II. A chast Virgin that is espoused to an Husband is greatly beloved by him II. So the Church and each sincere Christian is dearly beloved by the Lord who is said to rejoyce over his People Isa 63.4 5 as a young Man rejoyceth over his Bride III. A Virgin espoused to an Husband longeth for the Wedding-day III. So the Church longeth for the Return of the Bridegroom Cant. 8.14 Rev. 19.7 8 when Christ will take her to himself The Marriage of the Lamb is come c. IV. A Virgin espoused greatly prizeth every kind Token of Love from her Friend and delights to hear from him IV. So all sincere Souls wonderfully prize every precious Token of Christ's special Favour to them Let him kiss me
tender and dear Wife is greatly troubled when her Husband seems to be offended and angry with her and strives to pacify him again and is never at Rest or Peace until she finds his Love towards her as formerly and all things right between them IX So a gracious Soul if Christ be offended and withdrawn from him is greatly cast down and grieved Cant. 5.6 Thou hiddest thy Face and I was troubled I opened to my Beloved but my Beloved had withdrawn himself and was gone My Soul failed when he spake I sought him but I could not find him I called him but he gave me no Answer Isa 63.15 64.9 Where is the sounding of thy Bowels and thy Mercy towards me are they restrained Be not wroth very sore O Lord neither remember our Iniquity for ever behold we beseech thee we are thy People X. The Wife by her Marriage with her Husband is delivered from Arrests for Debts no sooner is she married but her Husband is liable to that Danger it falls upon him he must see to satisfy and pay what she owed X. So in like manner no sooner is a Soul espoused or married to Christ but all his Debts to Law and Justice fall upon Christ and he pays all He stands between Wrath and us Justice and us He keeps off all Danger of Arrests and Fear of Imprisonment He hath Riches enough All is cleared the day the Soul closes in with him tho whole Mountains of Guilt were upon us before XI The Wife that is married to a Prince or mighty Potentate is thereby greatly exalted or raised to Honour becomes a Queen the same day the Marriage is consummated and hath the Attendance of his Servants XI So the Church being married to Christ the Lord Jesus the Prince of Heaven and Earth is raised to the greatest Honour imaginable she is made hereby a Princess and hence called a Queen On thy right-hand did stand the Queen Psal 45 9. in Gold of Ophir The Saints also have the Attendance of Christ's Servants the holy Angels They are sent forth to minister to them that are Heirs of eternal Life Heb. 1.14 XII The Wife that is married to a rich and godly Husband is thereby freed from much Care and Trouble for he provideth for her and manageth all her Concerns It is true altho every Husband is bound by the Law of that Relation to provide for his Wife and free her from Care as much as he can yet some are poor and unable to do it and hence the Wife is involved in as much Care and Trouble as he XII Christ frees his People from all inordinate and unnecessary Care 1 Pet. 5.7 Cast all your Care upon him for he careth for you He manageth all our Concerns in Heaven always appearing before God for us 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the Righteous And he manageth all our Affairs on Earth in a way of Grace and Divine Providence Isa 27 12. works all our Works in us and for us He gives and loves saves and feeds us and will never leave us till he hath brought us to Heaven He became poor 2 Cor. 8.9 but we were no Losers thereby for by his Poverty we are made rich XIII A Wife brings forth Children and is many times very fruitful to her Husband and when she hath brought them forth takes care of them feeds and nurseth them XIII So the Church is fruitful to Christ bringing forth many Sons and Daughters to him whom she takes care of feeds and nurseth as the Mother does her Children For thus saith the Lord Behold Isa 66.12 13. I will extend Peace to her like a River and the Glory of the Gentiles like a flowing Stream Then shall ye suck ye shall be born upon her sides and dandled upon her Knees as one whom his Mother comforteth c. See Mother XIV A Wife hath the Privilege to know her Husbands Mind for many things which are kept secret from others are made known to the Wife XIV Psal 25.14 So the Secrets of the Lord are with them that fear him and he will shew them his Covenant Eye hath not seen 1 Cor. 2.9 10. nor Ear heard nor hath it entred into the Heart of Man to conceive the things which God hath prepared for them that love Him But God hath revealed them to us by his Spirit Metaphor Disparity A Wife may soon lose her Husband Death we see many times takes him away and she is thereby made a Widow and her Children fatherless BUt the Church cannot lose her Husband Christ dieth no more Rev. 1.18 he is immortal and therefore she can never be a Widow nor her Children fatherless I will not leave you comfortless Joh. 14.18 the word is Orphans He is an everlasting Husband Inferences STand and wonder Doth Christ espouse and take to Wife such a poor and contemptible Creature as Mankind What disproportion is there between a King and a Beggar between an Ant and an Angel a far greater disproportion there is between Jesus Christ and Sinners He is high and great but we are base and vile He is blessed and glorious we are wretched and miserable He is a mighty King King of Kings and we poor Slaves and Vassals yea the worst of Slaves Vassals and Slaves to Sin and Satan 2. From hence you may perceive the unspeakable Nearness there is between Christ and his People can there be a sweeter and more glorious Union than this If we consider the Properties of it it is a spiritual a real an operative an enriching an intimate an indissoluble Union to be Bone of his Bone and Flesh of his Flesh What can any Soul desire more What greater Happiness what more glorious saith one of the Ancients than this Union 3. What Doctrine can yield greater Comfort to Believers who are thus happily espoused and married to Jesus Christ We say such and such are well disposed of happily married O Soul how well art thou disposed of What! married to Christ to the Son of God to the King of Heaven and Earth 4. This may shew the Saints their Duty and put them in mind of their Covenant Soul thou hast vowed and canst not go back 5. And may he of use especially to all that stand related as Husband and Wife in the Church for Husbands to make Christ their Pattern in their Carriage and Deportment towards their Wives and likewise Wives to make the Church their Example in their Behaviour towards their Husbands as the Apostle giveth direction Eph. 5.21 ult 6. Lastly What Terror doth this speak to the Enemies of the Church If the Church be the Wife of Christ what will they do that so much abuse her and continually seek her Life Let them know He will appear in Wrath and Vengeance to save and deliver her and will tear them in pieces in a short time The Church compared to a Bush on
thee Isa 41.14 c. Why should Worms seek to destroy one another 6. Lastly What cause is there these things considered to admire that the glorious God of Heaven and Earth should be mindful of a Worm Job 7.17 nay to set his Heart upon him and give his Son to die for him and to take such a poor and contemptible thing as Man into Union and Communion with himself Man compared to a Flower Job 14. He cometh up like a Flower and is cut down Isa 40.6 All Flesh is Grass and all the Goodness thereof as the Flower of the Field A Man in his best Estate and in every Estate is altogether Vanity Caryl so he is in his best Days and in all his Days but a Flower or may be compared to a Flower Metaphor Parallel A Flower hath a Root from whence it grows and springs up SO all Men have one common Root from whence they spring up viz. the first Adam II. A Flower springs up out of the Earth suddenly and at first is but a tender Bud fresh and flourishing II. So Man springs up like a Flower and at first is like a tender Bud fresh and flourishing III. A Flower hath but a little time of continuance tho some abide longer than others yet most Flowers last not long III. So Man that is born of a Woman is but of few Days Job 14.1 his Time is but short upon the Earth tho some continue longer than others yet generally their Days on the Earth are but few in a comparative Sence IV. There are divers Sorts of Flowers some fair to look upon very lovely to the Eye but of an ill Savour IV. So there are divers Sorts of Men and Women some very fair and amiable to the outward Sight but of an ill and stinking Savour in their Lives and Conversations in the Nostrils of God and all good Men having no Grace and are besides of a perverse and crooked Nature V. There are some other Flowers that are not beautiful to the Sight whose Nature and Virtue is most excellent V. So there are some Men and Women who tho they are not lovely and beautiful to carnal Eyes yet are of most sweet and gracious Dispositions and whose Worth and Excellency is exceeding great Psal 45. VI. Great Care is taken of some choice and rare Flowers they are prized at a high rate by such as own them and know their Worth VI. So the Saints who are choice Flowers in God's Esteem are greatly cared for He esteems them above what Men esteem of their choicest Flowers they are his Jewels and prized by him as his chiefest Treasure of them he hath said the World was not worthy Heb. 11. VII Some Flowers greatly magnify the Wisdom of their Creator there being many great Rarities to be seen in them VII So the Wisdom of God appears in the Creation of Man He is a curious Piece of God's Workmanship in his first Make in respect of his Body but more especially touching his Soul But the greatest Rarity that appears in this Flower shines forth in his second Creation in his being new made or transplanted into Christ Jesus whereby he is adorned with all those most transcendent and incomparable Gifts and Graces of the Holy Spirit VIII The rarest Flowers grow in Gardens what is a Field-Flower to some of these VIII So the best and most choice spiritual Flowers grow in God's Garden the Church What are those sinful Ones who grow in the Field of the World to some of these IX A Flower is most beautiful when it is fully ripe IX So Christ's choice Flowers his precious Saints are most lovely and amiable when they are fully ripe for Heaven X. The Owner of Flowers knows the best Time to crop them and who shall be offended at him when he takes to himself this or that Flower out of his Garden He may do what he pleaseth with his own X. So God knows the best Time to crop off or take away by Death this and that precious Flower Sometimes he cuts them down before others think they are half ripe but God knows better than we He never pulls nor takes any of his Saints unto himself till he seeth they are fit to die And who shall be offended at him in what he doth tho he take such out of the Garden that we would fain have grow still there because they are such a sweet Ornament to it but may not God do what he pleaseth with his own XI Some Flowers are gone on a sudden Naturalists tell us of a Flower that lasteth but one Day and I have read of others that fade in the very Budding XI So some die as soon almost as they are born they are taken away and fade in the very Bud. Also some Christians God crops off and receives to himself as soon as they are born again they come up and are presently cut down c. XII Some Flowers have Seed in them which if sown will produce a Flower again the next Spring XII So Man tho he wither away and die yet his Body is laid but like a Seed in the Earth at Spring viz. in the Resurrection-day he shall arise again Every Seed shall have his own Body it shall not be another but the same Body shall arise from the Dead My dead Body shall arise c. 1 Cor. 15.38 Isa 26.19 Act. 24.5 There shall be a Resurrection both of the Just and Vnjust Inferences WHat a fading thing is Man Let every one from hence learn to make ready to die Happy are they who are fit and prepared for it for Man in his Beauty and chief Flourishing is near unto withering 2. How fading and transient is all our Glory 3. What Fools are Mortals to value themselves so high 4. How vain a thing is it also to set our Hearts inordinately upon our dearest Friends There is mention made of the coming up of this Flower and of its cutting down but nothing of its growing Alas its standing is so small a time it is not taken notice of we are born to die and we die as soon as we are born Saints compared to Babes 11 Pet. 2.1 2. As new-born Babes desire the sincere Milk of the Word that ye may grow thereby Simile Parallel A Babe is begotten Abraham begat Isaac Hearken to thy Father that begat thee A Babe in Christ is begotten by the Word and Spirit of God Jam. 1.18 Of his own Will begat he us by the Word of Truth not of corruptible Seed but of incorruptible by the Word of God that liveth and abideth for ever II. A Babe hath not only a Father but also a Mother II. A Saint hath not only God for his Father but the Church for his Mother Jerusalem that is above Gal. 4.26 is the Mother of us all III. A Babe partakes of the same Nature of its Parents That which is born of the Flesh John 3.6 is Flesh III. A Babe
and Silver such Love O Lord hast thou laid up in my Breast that I hunger for thee Take heed you consult not with carnal Reason rely wholly upon Christ and never consult thy present Strength with thy future Sufferings Take heed you do not overvalue your Lives Alas you cannot live long what if you die a little sooner than you might do according to the Course of Nature Also consider is it not better if God calls you to it to glorify him by dying than to die otherwise Remember You are not your own let God therefore make what Improvement of you he pleases Lastly Pray continually pray always for this is the way to overcome Prayer hath done wonderfully And this is one great Thing that is enjoined on the Christian Souldier Ephes 6.18 Praying always with all Prayer and Supplication in the Spirit and watching thereunto with all Perseverance and Supplication for all Saints and for me c. HEre are two Things to be noted 1. A Duty enjoyned Prayer 2. Blessed Directions about it Viz. 1. The Time Always 2. The Kinds All Prayer and Supplication 3. How viz. 1. In the Spirit 2. With Diligence 3. Constantly 4. For whom 1. For all Saints 2. More particularly for the Preachers of the Gospel Note Souldiers of Christ ought to pray to be much in Prayer to pray always to pray in the Spirit to pray for themselves and to pray for others also First Tho we are to pray always Yet there are some special Times for this Duty Prayer is twofold 1. Ordinary 2. Extraordinary We must in some Seasons more especially be at this Duty to pray hard to pray mightily c. Quest What is meant by praying always Answ 1. It is as much as to say Pray in every thing according to that Word Phil. 4.6 In every thing by Prayer and Supplication let your Requests be made known to the Lord. Some pray in nothing they do In all thy Ways acknowledge him 2. In all Conditions in a full State in a naked State in Poverty in Plenty in Sickness in Health in Prosperity and in Adversity 3. For every Thing we need for Spirituals for Temporals so far as God seeth them good for us 4. Daily frequently Morning and Evening David said to Mephihosheth Thou shalt eat Bread at my Table continually 2 â—am 7 7 He cannot mean thou shalt do dothing but eat he would not have him to be such a Cormorant but commonly every day c. 5. To have a Heart always for this Duty to be always fit and ready for this sacred Ordinance Quest What are those special Times and Seasons for Prayer Or when is extraordinary Prayer to be made Ans 1. When a Saint hath any great Work to do for God or eminent Business and Service for his Church See Nehem. 1.5 Acts 4.2 9. When Abraham's Servant had special Work to do for his Master he was much in Prayer 2. When a Saint is in the dark concerning any one Truth of God and cannot get Satisfaction Dan. 9.1 2 3 c. then 't is a Time for extraordinary Prayer When Daniel was at a loss about the Time of Deliverance out of Captivity how much did he give himself to Prayer 3. When a gracious Soul is under any sore and grievous Affliction David in his Distress and Affliction cried mightily to God Is any afflicted let him pray that is let him be more abundantly in that Duty James 5.13 4. When Sin abounds or in a Day of great Rebuke and Blasphemy When Hell seems to be let loose or the Flood-gates of Wickedness opened wide in a Nation then it is a Time for the Godly to be much in Prayer Jer. 13.19 Isa 37.23 5. In Times of great Distress upon the Church when the Danger is imminent as at this Day this is a Time for extraordinary Prayer See Isa 22. When many Nations came up against Judah then Jehoshaphat cried mightily to Heaven 2 Chron. 20.12 When Haman plotted to destroy all the Jews and cut off Israel at once and the Writings were sealed and sent forth then Esther and the godly Ones pray mightily Thus did Jacob when his Brother was coming to meet him fearing he would cut off the Mother with the Child Gen. 33. how did he then wrestle with God! 6. In Times of Temptation When Christ was assaulted and his Hour was come he prayed hard he spent a whole Night in Prayer Mat. 26.44 And what saith he to his Disciples Mat. 26.40 41. 2 Cor. 12. Watch and pray that ye enter not into Temptation When Paul had that Thorn in the Flesh the Messenger of Satan to buffet him he besought the Lord thrice that it might depart from him That three times as some conclude might be threescore times 7. Lastly In a Time of great Expectation when great Things are near and much look'd for When Daniel expected great Things understanding by Books Deliverance to the Church was at hand he set himself to seek God Dan. 9.2 Secondly Consider Prayer is a great Ordinance And that doth appear 1. In respect of God it gives him the Glory of three great Attributes 1. Of his Omnisciency We hereby acknowledg that he knows our Wants and Necessities Psal 39 9. All my Desires are before thee and my Groanings are not hid from thee 2. His Omnipotency We acknowledg in our crying to God and relying upon him in this Duty that he is able to help us and supply all our Wants 3. It gives him the Glory of his Goodness O thou that hearest Prayer A Saint knows and confesseth hereby if he pray aright that God is willing and ready to help and save him 2. Prayer is a great Ordinance if we consider the Power and Prevalency of it Luther ascribed to Prayer a kind of Omnipotency It hath prevailed over Fire Water and Earth it hath stopp'd the Sun in its Course It hath prevailed over evil Angels it hath cast the Devil out and broke his Kingdom down It hath had Power over the good Angels as appears in the Case of Elisha it fetched them from Heaven to be his Guard and Protection 2 King 9.6 17. Nay it hath prevailed with Christ himself the Angel of the Covenant as appears in Jacob's Case As a Prince thou hast wrestled with God and hast prevailed It hath healed the Sick raised the Dead stopp'd the Lion's Mouth and hath subdued and put to flight the Armies of Aliens Heb. 11. hath opened Prison-Doors and broke in pieces Chains Gates and Bars of Iron and Brass There is none of the battering Rams or Artillery of Hell can stand against it 'T is like an Engine as one observes that makes the Persecutors tremble and wo to them that are the Buts and Marks that it is levell'd at when it is fired with the Fire of the Spirit and discharged in the Strength of Faith 'T is said Mary Queen of Scots dreaded more the Prayers of Mr. Knox than an Army of Twenty Thousand
had with good Wishes and formal Prayer by crying Lord have mercy upon us and Christ have mercy upon us c. And if he have but Time a little before he breaths out his last on a Death-Bed but to cry unto God after this manner it will be sufficient Tho God's Word saith The Soul that sinneth it shall die And Except a Man be born again Ezek 18. Joh. 3.3 Heb. 12. he cannot see the Kingdom of God And Without Holiness no Man shall see the Lord. It is only a holy Life that is attended with a happy Death 4. The fourth is one worldly-wise a Person much in request in these Days whose Counsel many are ready to follow What! saith he art thou such a Fool to expose thy self to such great Sorrow and Suffering for Heaven when thou mayest have it without half the Ado. Pity thy Wife and Children save thy self out of a Prison and hazard not thy Estate For my part I came into the World raw and I will not go out roasted I will be of that Religion that is in fashion and set up by the Supreme Law of the Nation Are you wiser than every Body You meddle with Things too high for you c. Christ saith Whosoever comes after me Mat. 16.24 25. and doth not deny himself and take up his Cross cannot be my Disciple and that his Saints in the World shall have Tribulation But this Man would fain make the Cross of Christ to cease Come Popery and what will by this Argument he must and will conform to it he will be of that Religion that is uppermost And thus he renders the Apostles and Primitive Christians and all the holy Martyrs Fools and Fanaticks nay worse Rebels because they did not conform to the Religion of their Superiors 5. The fifth Enemy is one Moralist a very honest Man but that Ignorance and Blindness of Mind hath got such Rule in him He saith It is sufficient and no more is required of us but to do as we would be done unto and pay every Man his own and that if a Man can but get out of the deep Ditch of Sensuality and fleshly Debauchery and lead a spotless Life towards Man he need not doubt of Heaven nor trouble himself about Faith in Christ and Regeneration Tho our Saviour expresly saith Except your Righteousness exceed the Righteousness of the Scribes and Pharisees Mat. 5.20 ye shall in no wise enter into the Kingdom of God And Paul saith That he accounted his own Righteousness and all other external Privileges and Attainments that he once thought Gain to him but Dung for the Excellency of the Knowledg of Jesus Christ Phil. 3.8 9 10. 1 Cor. 2.1 2. and that he desired nothing more than to know Chtist and him crucified If a Man could be saved by his own Righteousness Christ came into the World and died in vain and the Law which was a perfect Rule of Righteousness had then been sufficient to bring Men to Heaven Besides how do we come to be delivered from the Curse Cursed is every one that continueth not in all things that are written in the Book of the Law to do them 6. The sixth Adversary is Presumption a bold confident Fellow that cries Cast your self upon the Mercy of God in Christ the Lord Jesus died for Sinners trouble your Head no more you shall be saved Tho I am a Sinner and am now and then drunk and let flie an Oath sometimes before I am aware yet I doubt not but it will go well with me my Heart is good and Christ died for such as I am This Man sins because Grace hath abounded and forgets that Christ came to save Men from their Sins and not in their Sins and that that Faith that justifies Acts 15.9 1 Joh. 3.3 is attended with good Fruits and purifieth the Heart and Life of him that obtains it 7. The seventh Enemy is Vain-Glory If Satan cannot ensnare the Soul by any of the other Ways he strives to puff it up with Pride and Self-conceit Now Vain-Glory is a deadly Enemy therefore take heed of him It becomes Christians to be lowly-minded Learn of me saith Christ for I am meek and lowly in Heart Mat. 11.28 29. and ye shall find Rest to your Souls XI A Pilgrim is glad when he comes at last to his desired Place and forgets all his former Trouble and Afflictions which attended him in his Way XI So a Saint when he comes to Heaven or hath obtained the End of his Hope 1 Pet. 1.9 viz. the Salvation of his Soul greatly rejoyceth and forgets all the Sorrow and Trouble he met with in this World They shall return and come to Zion with Songs Isa 35.10 Isa 51.11 everlasting Joy shall be upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flee away Inferences THis may serve to inform God's People what their State and Condition is and will be whilst they remain in this World This is not your Rest c. Mic. 2.10 Heb. 13.14 Here we have no continuing City but we seek one to come 2. Therefore it sharply reprehends those Christians that settle themselves as Inhabitants and Dwellers here below like other People Alas Sirs ye forget that ye are Strangers and Pilgrims and but Sojourners as it were for a Night Why do ye seek great Things for your selves and seem to be so much taken with the Pleasures and Profits of this Life Ye are not of this World Let such as regard no higher things Joh. 15.19 take their Fill here and delight themselves in their Portion for 't is all the Good they are ever like to have but let them remember those dismal Sayings of our blessed Saviour Wo unto you that are rich for ye have received your Consolation Luk. 6.24 25 26. wo unto you that are full for ye shall hunger wo unto you that laugh now for ye shall mourn and weep wo unto you that all Men speak well of c. Saints compared to Palm-Trees Psal 92.12 The Righteous shall flourish like a Palm-Tree c. Cant. 7.7 This thy Stature is like a Palm-Tree c. Verse 8. I said I will go up to the Palm-Tree c. THe Palm-Tree and Date-Tree is one and the same Tree called in Hebrew Thamar in Greek Phenix Why the Saints and People of God are compared to the Palm-Tree will appear in the following Parallel Metaphor Parallel THe Palm-Tree is an excellent Tree amiable to look upon it is very tall and all its Branches shoot upwards there are none grow out of the Side as in other Trees THe Righteous who are compared to a Palm-Tree are a choice and excellent People their Affections like Branches ascend they are set upon Things above they grow Heavenward Col. 3 1.2 They do not shoot out their Branches as I may say this way and that way to the World they grow high in Grace and in
2.1 being quickned and made alive by Jesus Christ that so there may be a fit Resemblance or Similitude between the Stones and the Foundation See Foundation in the First Volume pag. 242. and Christ the Corner-Stone p. 246 247. The Saints God's Iewels Mal. 3.17 They shall be mine in that Day when I make up my Jewels THe Saints are in this Place called Jewels they are God's choice Jewels There is nothing so excellent in the Eyes of Men but God's People are as amiable in his Sight and why he calls them his Jewels is opened in the following Parallel Metaphor Parallel JEwels are rare and excellent Things made by the hands of curious Workmen they are made of precious Stones set in Gold and Silver THe Saints are to God most choice and excellent Ones Psal 45. The King's Daughter is all glorious within These Jewels are made up of a Complication of all the precious Graces of the Holy Spirit II. Some Jewels are long in making they are not made near so soon as some others are They carry on their Work gradually every Day 's Work adds to their Beauty and Richness yet having begun they resolve to go forward and never cease till they have finished them and made them up quite fit for the Cabinet II. So some of the Saints are not so soon made up and fitted for Heaven as others are God carries on the Work of Grace gradually All Persons as soon as ever they are converted are not made fit for Heaven but they must go from one degree of Grace to another Yet God hath promised to perfect the Work he hath begun he will never cease until he hath made up the Jewels he hath begun to make He that hath begun a good Work in you Phil. 1.6 will perform it to the Day of Christ III. Jewels are a most rare and excellent Ornament nothing richer and are therefore worn only by rich and noble Persons in which they take great delight III. So Believers are the Glory of Christ Whether any do enquire of Titus 2 Cor. 8.23 he is my Partner and Fellow-helper concerning you or our Brethren be enquired of they are the Messengers of the Churches and the Glory of Christ Which agrees with that in Isa 62.3 Thou shalt also be a Crown of Glory in the hand of the Lord Isa 62.3 and a Royal Diadem in the hand of thy God and hence called Hephzibah The Lord delighteth in thee No Prince esteems more of his Crown Jewels and Royal Diadem than God doth of his People The High-Priest under the Law was to have the Names of the Children of Israel engraven on the Breast-plate See Exod. 28. And thou shalt make the Breastplate of Judgment the Work of cunning Workmen c. And thou shalt emboss in it Embossments of Stones four Rows The first a Row of Sardius Exod 28.6 7 8 9. a Topaz and a Smaragd the second Row a Chalcedony a Saphire and Sardonyx and the third Row an Hyacinth a Chrysophrase and an Amethyst and the fourth Row a Chrysolite a Beryl and a Jasper And they shall be set in Gold in their Imbossements and the Stones shall be with the Names of the Sons of Israel c. Also in the Ephod there was two Beryl-Stones and on them was engraven the Names of the Children of Israel Now the High-Priest was a Type of Christ and his having the Names of the Children of Israel engraven with precious Stones upon the Ephod which was upon his Shoulders and upon the Breast-plate signifies not only Christ's bearing his Saints upon his Shoulders as it were and upon his Heart but also what an Ornament Christ looks upon his Saints to be unto him for those precious Stones were a wonderful Ornament to the Priest both on his Shoulders and Breast Take Mr. Ainsworth's Annotations on the 11th Verse The Engraver Stone-cutter or Jeweller thus engraving in precious Stone and that like a Signet the Names of the Children of Israel signified the firm and perpetual Love Memorial Esteem and Sustentation of the Church And to this the Spouse alludes Cant. 8.6 Set me as a Signet upon thy Heart as a Signet on thy Arm c. IV. A Man takes great care of and exceedingly values his rich and choice Jewels he will not lose one of them if he can possibly keep them IV. So God takes great care of his Saints esteems of them as his chiefest Treasure and will not lose one of them All that the Father hath given me have I kept and none of them are lost c. That God highly prizes esteems and takes great care of his People doth appear many ways 1. By the Price he paid for them He gave up that precious and invaluable Jewel of his Heart viz. the Lord Jesus to be broken in pieces that so he might thereby make unto himself many thousand choice and precious Jewels 2. By the great Pains he hath used in forming and fashioning them for himself We are his Workmanship c. 3. By his making of such a firm and sure Covenant with Christ in their behalf that none of them might be lost 4. By the Charge he gives to the Wicked not to hurt them 2 Chron. 16.21 22. He suffered no Man to do them Wrong yea he reproved Kings for their Sakes saying Touch not mine Anointed and do my Prophets no harm 5. By his declaring that they that touch them touch the Apple of his Eye He pities them as a Father pities his Children 6. By his bestowing so many precious Graces and good Gifts upon them to make them shine and gloriously set forth their Lustre 7. By executing Wrath and Displeasure upon their Enemies 8. By his defending saving and preserving them in the midst of so many great and imminent Dangers 9. In hiding them in a secret and secure Place out of the reach of Adversaries 10. Lastly by providing such a glorious Place for them after Death that they may be with him for ever V. Jewels are subject to many Casualties whilst they are making and are often marr'd or receive much Detriment which without much Labour and Cost is not repaired and made good again V. So God's Jewels are subject to sustain great Detriment and are often much marr'd whilst he is about making of them up by Sin and Satan and through their own Carelesness which is not soon nor easily repaired Tho God graciously by his Word and Spirit renews his Work again upon their Souls as in the Case of David Peter and divers others VI. When a Man hath quite made up his Jewels he puts them into a rich Cabinet VI. So when God hath quite made up his spiritual Jewels he puts them into Heaven that is the rich and glorious Cabinet which he hath provided for all his choice and goodly Jewels VII A Person that hath many rich and choice Jewels shews them as he sees occasion to his Friends and also to others declaring his Right to them and
any should take it away from him VII So a covetous Man doth not enjoy what he hath without fear he is afraid of every one lest they should rob him or lest by one means or another his worldly Pelf should be wasted or taken away VIII The Hog tho he should be washed yet in a little time he will turn again to his wallowing in the Mire and become as filthy as ever he was VIII So if an unregenerate Man should by the Light of Nature or other Helps that God is pleased to afford escape many great Pollutions and reform in many things and seem to be a true Convert and to be clean washed from his Filthiness yet for want of a thorough Work of Grace upon his Heart he will at last turn again to his former Course and be as vile and wicked as ever he was nay oftentimes much worse Mat. 12.43 Luk. 11.25 as our Saviour intimates by the unclean Spirit 's going out of a Man c. And in him is that Word made good The Sow that was washed is turned to her wallowing in the Mire again IX A Swine cries out exceedingly or makes a great Noise when he is took hold of and had away to be killed IX So wicked Men when God takes hold of them by Sickness and they come to have Apprehensions of Death upon them they cry out unless their Consciences are asleep or seared being afraid of Death and Hell X. The Wild-Boar is of a more stubborn and mischievous Nature and commonly doth more hurt being very strong than any other Swine Naturalists tell us that the Wild-Boar is almost as strong and cruel as a Lion and that he will often whet and sharpen his Teeth and run upon the Huntsman X. So Antichrist who may fitly be compared to a Wild-Boar I mean his Un-holiness that First-born of Satan is and hath been more mischievous than any other of the Herd he having got a great degree of Power which he hath from time to time exercised against God's People to the wasting and spoiling of his spiritual Vine and Vineyard Psal 80 1â— The Boar out of the Wood doth waste it and the wild Beast out of the Field doth devour it XI The Swine under the Tree in a greedy manner eat up the Acorns but never look up to the Tree or Oak from whence they fall XI So wicked and graceless Men tho they enjoy all this World 's Good never look up in a due manner to God who is the Tree of Life and is the Author and Giver of it XII Swine will refuse Pearl for Pease if ye cast Pearls before them they will tread them under their Feet XII So wicked Men will refuse Grace for Gold give them but this World and let who will take the Pearl of great Price the Love and Favour of God Give them Counsel to leave their Sins or cast the Pearl of good Instruction before them and they will tread it under their Feet they will cast that at their Heels which they should apply to their Hearts Mat. 7.6 and revile you if they do not tear and rend you into the Bargain Metaphor Disparity SWine were created such they were Swine from the beginning MAn was created holy and upright at first this swinish and brutish Nature came in by the Fall II. Swine retain their own Nature and it is impossible for them to cease being Swine II. But wicked Men may be changed and become gracious it is possible for them to become Sheep and Lambs of Jesus Christ so as to hate that which they once loved Grace when infused into the Soul makes a real and wonderful Change Inferences THis shews the brutish and base Nature of sinful Man what is more contemptible in our Eyes than a Swine 2. It shews what a vast difference there is between a true converted Soul and a brutish Sinner God esteems of the one as of his choicest Treasure but ungodly Men are meer Swine and brutish Creatures in his Sight Wicked Men Debtors Mat. 5.25 26. Agree with thine Adversary quickly whilst thou art in the way with him lest any time the Adversary deliver thee to the Judg and the Judg deliver the to thee Officer and thou be cast into Prison Vers 26. Verily I say unto thee Thou shalt by no means come out thence till thou hast paid the uttermost Farthing Mat. 18.24 And when he had begun to reckon one was brought unto him which ought him ten thousand Talents IN both these Places Sin is called a Debt and the Sinner a Debtor The Reason of which is shewed under the Head of Metaphors concerning Sin where Sin is compared to a Debt unto which we refer you Metaphor Parallel A Debtor is one that oweth Money Duty c. to his Neighbour also one that is a Trespasser an Offender or guilty Person A Man may be a Debtor by Office Gal. 5.3 by Duty Rom. 8.12 by the Law of Charity Rom. 15.27 by trespassing or offending whether God or Man Mat. 6.12 MAn oweth all that he is hath or can do unto God he having received his very Being and all other good Things that he enjoys from God as so many Talents lent him which he must be accountable to God for in the great Day c. Man is a Trespasser Mat. 25.19 an Offender or a guilty Person having broken the Law the Penalty of which is eternal Death so that as a Traitor or flagitious Person by his hainous Crimes he is become a Debtor to everlasting Punishment II. An evil Debtor is unwilling to be called to an Accompt nothing is worse to him than to hear the News Give an account of thy Stewardship Mat. 18.24 Hence 't is said One was brought that owed ten thousand Talents as if it were by Force he was haled before his Master to reckon with him II. So wicked Men do not love to think upon the Day of Judgment care not to hear of those large Bills and Hand-writings that are against them How grievous will that Voice from Heaven be to ungodly Men Luk. 16.2 Give an Account of your Stewardship Arise ye Dead and come to Judgment Give an Account of all the Oaths you have sworn the Lies you have told the Times you have been drunk the Days of Grace you have neglected give an Account of all the hard and reproachful Words you have spoken against your godly Neighbours and of all the Wrongs and Injuries you have done them give an Account of all those Talents that were lent you what Improvement have you made of your Knowledg and Parts your Seasons and Sabbaths and of those many Years you have had in the World This I say is grievous to wicked Men to think upon They shall be brought forth in the Day of Wrath they will not come willingly Job 21.30 but shall therefore be as it were haled before the Judg of Heaven and Earth III. Ill Debtors are attended with Shame Ambrose speaketh
we reade their Brightness and Glory was very great V. Christ's true Ministers are lively and very beautiful when the Spirit of the Lord is eminently upon them they shine gloriously in Grace and Holiness Act. 6.15 Stephen who was a glorious Preacher was said to shine like the Face of an Angel VI. Angels are very obedient to God they do his Commands and wait for his Word VI. The faithful Preachers of the Gospel are very ready to obey God's Commands tho they are thereby exposed to great Danger if God bid them go Rom. 1.15 they go VII Angels are swift in executing their Business hence said to have Wings VII The Ministers of the Gospel are swift in their Spiritual Motion they are said to fly in the midst of Heaven having the everlasting Gospel to preach c. Rev. 14.6 VIII Angels have made known much of the Mind of God to the Sons of Men. VIII Christ's true Ministers daily make known the Mind and Will of God 't is one great part of their Work and Business IX Angels admire reverence and adore the glorious Majesty of God and therefore vail their Faces before him and give Glory to him Yea as Mr. Venning observes 't is their very Business to sing Hallelujahs to God Angels Worship is singing and praising of God they seek not themselves in serving God IX The Ministers of Christ and all true Christians admire and adore God and his glorious Majâ—sty and with self abhorrency vail their Faces as it were ascribing all Glory and Honour unto God Not unto us O Lord not unto us Psal 115.1 but to thy Name do we give Glory the Servants of God desire only to rejoice in God they know no other Name to Glory in but in the Name of the Lord and hence they sing his praise tho in Prison Act. 16. in all which they seek not themselves in any Service they do for God but the Honour and Glory of his Name only X. Angels do their Service to the Lord with joyfulness the Morning Stars 't is said sang together and all the Sons of God shouted for Joy X. So Christ's true and faithful Ministers and People take much delight in their Service their Minds run exceedingly upon their Work to do for God to spend and be spent for God and his People is the desire and delight of their Souls XI Angels are without wearisomness in their Work and Service they are as strong and as lively at the end as they are at the beginning XI So Christ's faithful Ministers and People by the help of God's Spirit labour and faint not 2 Cor. 4.16 For which cause we faint not c. They shall run and not be weary Josh 14.7 8 9 10 11. Caleb was as strong and as able to do Service for God at fourscore as he was at forty Years old XII Angels serve the Saints and watch over them and daily administer to them and tho glorious Creatures do not think it below them so to do XII So the true and faithful Preachers of God's Word serve the Churches Members and Saints of God and daily watch over them and minister unto them and tho possibly some of them may far excell in Parts and Wisdom yet they think not his Service below them XIII Angels are often sent to comfort the Saints when cast down as they ministred to Christ in his Bloody Agony XIII So are Gospel-Preachers sent and commanded to comfort the Feeble-minded and support the Weak they know how to comfort others with the same Comfort whereby they themselves are comforted of God 2 Cor. 1.4 Inferences THis may inform us what Glory and Dignity God hath conferred upon his Servants who labour in the Ministry they have a glorious Name and are greatly honoured by the Lord and therefore should be received with all due respect and esteemed very highly for their Works sake II. It shews us who are true Ministers of the Gospel III. It shews Christ's faithful Ministers how they should do their Work and behave themselves before the Lord. Ministers compared to Stars Rev. 1.20 The Mystery of the seven Stars which thou sawest in my Right-hand and the seven Golden Candlesticks The seven Stars are the seven Angels of the seven Churches and the seven Candlesticks are the seven Churches BY Stars in this place it appears the Ministers of God's Word are meant Metaphor Parallel NAturalists say the Sun communicates his Light to the Stars SO Christ imparts of his Spirit and saving Light and Knowledg to his faithful Ministers II. The Stars are placed by the Lord in the Heavens II. So the Ministers of the Gospel are placed by the Lord in the Church III. The Stars are a great Ornament and shine gloriously in the Heavens III. So faithful Ministers are a great Ornament to the Church in which they shine forth gloriously in Doctrine and Conversation IV. Stars differ one from another in Glory IV. So there are Diversities of Gifts of the Spirit in the Ministers of the Gospel some shine more than others in Parts and Piety V. Stars sometimes are obscured by Clouds and shine not V. So Ministers sometimes through Temptations are beclouded and shine not as at other times VI. Stars are a Guide unto Mariners VI. So the Ministers of the Gospel are Guides to spiritual Mariners VII A Star led the wise Men to Christ VII A true Minister's design in Preaching is to lead Men to Christ VIII Stars give light to Men only in the Night VIII So Christ's Ministers shine forth and give light to Sinners and others whilst the Night of this World doth last IX The Stars send down sweet Influences on the Earth Job 38.31 Canst thou bind the sweet Influences of Pleiades or the seven Stars IX So the faithful Ministers of the Gospel in a blessed manner influence by their heavenly Doctrine and Life the Souls of Men to whom they preach and daily converse with Inferences O What a Blessing are faithful Teachers to a People or Nation where they live Is it not a lovely thing to see the Gospel-Stars Pray that the Heavens may be clear and that these Stars may not disappear nor withdraw their shining Ministers compared to Labourers Luke 10.7 The Labourer is worthy of his Meat THe Lord Christ compares his faithful Servants that preach his Word to Labourers to such as externally work and labour with their hands Labourers Parallel Labourers usually are hired and then set to work We read of one that went to hire Labourers Mat. 20. c. SO Christ spiritually is said to hire Labourers and send them into his Vineyard he assures them of a glorious Reward when they have done their Work II. Some Men labour in the Field they are Harvest-Men II. Such Labourers are the Preachers of the Gospel The Harvest is great Mat. 9.37 and the Labourers are few c. They labour to make ready and gather in Christ's Wheat III. Some labour so hard
are they feed who will reward them in due Time II. It may also caution them to be very careful that they feed Christ's Flock with no other Food than what is of Christ's providing III. It may inform all the Flocks and Sheep of Christ over whom the Holy-Ghost hath appointed Shepherds or Overseers 1. To prize their faithful Ministers observe their Doctrine and eye their holy and heavenly Conversation 2. To walk as Sheep 3. To keep close to their Fold Ministers compared to Ambassadors 2 Cor. 5.20 We are Ambassadors for Christ c. Eph. 6.20 For which I am an Ambassador in Bonds c. THe Words Ambassador Legate or Messenger are synonimous Terms properly such as are commissionated or deputed betwixt distant Parties to transact Affairs of Moment The Term is applied to the Ministers of the Gospel and it sets forth 1. The Dignity 2. The Duty of Ministers Note Faithful Ministers are Christ's Ambassadors c. Ambassador Parallel AMbassadors are authorized and sent abroad by Princes about the great Affairs of their Kingdoms MInisters are authorized empowered and sent by the Lord Jesus the Prince of the Kings of the Earth on the great Affairs of his Glory and Man's Good II. Ambassadors usually are Persons of Eminency 't is an Office that a Prince will not confer upon any of his Subjects but on such as are of great Esteem in his Court such as are fitly qualified for that great Trust confided in them in a word great Honour and Dignity is conferred upon them II. Faithful Ministers of Christ such as are Ministers indeed are eminent Persons such as are great Favourites to the Court of Heaven What higher Dignity doth Christ confer upon any of his Saints here below They also are Men fitly qualified for this great Employment and what their Qualifications are and must be you may see in 1 Tim. 3. Tit. 1. viz. Blameless as the Stewards of God 1 Tim. 3. 1 to 7. Tit. 1.7 8 9. not self-willed not soon angry not given to Wine no Striker not given to filthy Lucre a Lover of Hospitality a Lover of good Men sober just holy temperate holding forth the faithful Word able by sound Doctrine to stop the Mouths of Gainsayers c. not a Brawler not Covetous one that rules well his own House III. The Dignity of Ambassadors appears in the Greatness of their Prince from whom they come they have usually respect according to the Rank and Quality of their Master III. Now true faithful Ministers are sent as Ambassadors from the great God who is King of Heaven and Earth By whom Kings reign and Princes decree Judgment With him is terrible Majesty he rules and reigns over all and who can say unto them What doest thou IV. An Ambassador appears according to the Dignity of the Person whom he represents and whose place he supplies IV. True and faithful Ministers represent the Person of Jesus Christ O! and what Honour is this They are employed in his stead they are his Deputies He is the chief Ambassador called therefore the Messenger of the Covenant Mal. 3.1 from him they receive their Authority V. The Excellency of the Message Ambassadors are sent about shews further the Dignity of the Officers Now there are three sorts of Ambassies in the World Gurnal 1. Ambassies of Peace 2. Ambassies of Marriage 3. State-Ambassies which respect Trade and Commerce c. V. Ministers come with a threefold Ambassy 1. Of Peace 2. Of Marriage 3. Of heavenly Commerce and Trade c. 1. An Ambassador is welcom when he comes from a Prince about Peace and that especially 1. Christ's Ministers are welcom when they come with an Ambassy of Peace and needs they must be so if we consider these Things following 1. When he comes from one that is formidable mighty in Power and whose Armies are irresistible now to a poor weak and naked People how welcom is his Approach 1. These Ambassadors come from that great God that is dreadful in Power that if he speak but in his Wrath the Earth trembles whose Armies are also ready who offers not Peace because he cannot make War or stands in need of our Friendship but meerly from his great Love wherewith he hath loved us c. What can Sinners do to withstand his Power Doth he fear their Hostility Can they shoot their Arrows as high as Heaven If they strike at him he makes their Swords turn into their own Bowels O how gladly should these Ambassadors be received Who would not tremble to think of this God! 2. An Ambassador is welcom when he is sent to a People that have felt already the Impression of his Power and are pining under the bleeding Miseries of his Anger 2. So a Minister of Christ is welcom to poor Sinners who find the Arrows of divine Vengeance sticking in their very Hearts and the Curse of God cleaveth to every Faculty of their Souls who lie bleeding under his heavy Anger 3. An Ambassador is welcom when the Terms he offers are honourable and easy not like the Peace that Nahash offered to the Men of Jabesh-Gilead viz. That they should have every one his right Eye thrust out and lay it as a Reproach to Israel 3. Now the Ministers of the Gospel offer honourable and easy Terms God might require the perfect keeping of the whole Law he might demand Satisfaction for all the Wrongs and Injuries we have done to his Justice but they offer Terms of Peace and Pardon upon the Acknowledgment of Sin and laying down our Arms and to hold no League or secret Friendship with Sin or Satan any longer to take hold of Christ and plead the Atonement of his Blood Believe on the Lord Jesus and thou shalt be saved 4. An Ambassador is welcom when he offers Peace from a Prince that is real to his Word and gives good security for the performance of what he promises 4. Now God doth by his faithful Ministers give the greatest assurance imaginable of the performance of whatsoever he offers to poor Sinners He hath past his Word nay more 't is upon Oaâ—h Heb. 6. 2. Ambassadors sometimes offer an Alliance by Marriage between one State and another 2. And this is one great part of a Minister's Ambassy he is sent to let Sinners know what good Will the God of Heaven and Earth bears to them and that he is desirous to bestow his own dear Son the Heir of all Things in Marriage upon them what Favour and Grace is this Can Sinners be so sottish foolish and ungrateful as not readily to receive and embrace this Offer 3. Sometimes as we minded before Ambassadors come with an Ambassy for Trade that there may be an open Trade and Commerce between such and such Princes and States c. 3. The Ministers of the Gospel come with Ambassies for Commerce God is willing in Christ's Name to trade with Man again For no sooner had Adam sinned but a War was commenced and all Trade
as clear Demonstrations that the Head of Rome Papal is the Head of Babylon and the Grand Impostor or the Capital Manager of this Mystery of Iniquity he having most sacrilegiously assumed to himself all Heavenly Power of damning or saving and all Earthly Power both Temporal or Civil and Ecclesiastical or Sacred 11. This wicked Babylonish State comes forth with a great Pretence of Miracles which are but false Signs and lying Wonders to deceive and cheat the People and by this means they conquer Nations and carry away their Kings to their wicked Interest This Rome Heathen did not do For tho the Heathenish Power of Rome did conquer Nations and Countries with their Kings yet it was by State-Policy and Force of Arms not by pretended Miracles false Signs and lying Wonders Therefore Rome Heathen cannot be this Mystery of Iniquity or Babylonish State 12. This wicked State under consideration is declared not only to depart from the Faith by a palpable Apostacy but to forbid Marriage and command a long Lent and many other Fast-Days whereon some Sorts of Meats are prohibited to be eaten which doth so fully agree to the Papal State of Rome that nothing can be more plain unless the Spirit had expresly told us This will be fulfilled by Rome Papal For these two things we have their Canons upon Record the which if none can shew the like of the Heathen State of Rome then Rome Papal shall carry the Title of this Mystery of Iniquity and Babylonish State 7. If the Babylon under consideration be only confined to the Power of Heathen Rome then there is a more evident and apparent Mystery upon the State or Power of Rome Heathen than upon any Power or State that went before it or should come after it for so the Text imports Rev. 17.5 And upon her Forehead was a Name written MYSTERY BABYLON THE GREAT c. But there did no such Mystery appear upon the Power or State of Rome Heathen therefore this Babylon cannot terminate there What great Mystery appeared upon the Power and State of Rome Heathen more than appeared upon the Power and State of the three foregoing Monarchies 8. This Babylon cannot be confined to the Power of Rome only in its Heathen State because Babylon is to continue till the good People shall with the Horns that did support her which is the last Part of the wicked and persecuting Power answerable to the ten Toes in Daniel's great Image reward and destroy her for the Injury that she did unto them according to these three Texts of Scripture Rev. 18.4 Dan. 7.22 26 27. Rev. 17.16 And I heard another Voice from Heaven saying Come out of her my People that ye be not Partakâ—rs of her Sins c. Verse 6. Reward her even as she hath rewarded you and deal unto her double according to her Works In the Cup that she hath filled fill to her double How much she hath glorified her self and lived deliciously so much Torment and Sorrow give her And the ten Horns which thou sawest upon the Beast these shall hate the Whore and shall make her desolate and naked and shall eat her Flesh and burn her with Fire Which the Power of Rome in its Heathen State felt not but ended its Course without being destroyed by good People and the ten Horns which is the last Part of the Image-Government And in the Days of these Kings Dan. 2.44 viz. ten Toes ten Horns ten Kings shall the God of Heaven set up a Kingdom which shall never be destroyed And the Kingdom shall not be left to another People but it shall break in pieces and consume all these Kingdoms and it shall stand for ever Which could not be fulfilled in what Constantine did in the Time of Maxentius as Dr. Hammond would have us believe for these three Reasons 1. Because the ten Horns that afterwards the Roman Power fell into were not come up and so could not destroy the Power of Rome in its Heathen State 2. Because Babylon's Persecution Misery and Confusion did not utterly cease which it must have done so as to rise no more for ever if the Power of Rome Heathen destroyed by Constantine had been this Mystery Babylon 3. Because tho there might be a Body of good People with Constantine when he overthrew Maxentius yet the Power of the Kingdom was not so established in the hand of good People as not afterward to be left to others as the Text affirms And the Kingdom shall not be left to another People For as we shall anon shew the Kingdom or Power that ceased to be in the hands of Heathens and by a mighty and divine Providence came to be in the hands of a worthy and renowned Christian Emperor came afterwards into the hands of very Devils incarnate who acted all the Violence of the Heathen Power over again and indeed out-did them 9. Those that are for confining this Babylon to the Power of Rome in its Heathen State are not well aware what they do for if they do demand it their Opposites who hold it to be Rome Papal may grant it for Argument's sake But then the Remedy is worse than the Disease for they slip into such a Precipice as neither Baronius Bellarmine Dr. Hammond or the Rhemists can save or deliver them from The true State of the Case is this Rome Heathen is Mystery Babylon this say the Papists And the more willing they are to say so because it is a good Argument to prove that Peter was at Rome he subscribing his first Epistle from Babylon 1 Pet. 5.13 The Church that is at Babylon elected together with you saluteth you c. But this being allowed the worst is to come This Babylon is destroyed when the Power of Rome Heathen is taken away so as to be no more for ever but then what Condition doth the State of Babylon fall into Doth it become the Throne of the Lamb the City of the Living God the Habitation of Holiness and Dwelling-place of Zion the true Church the Place of the holy Ones and Saints of the Most High O no! What then Hearken and an Angel from Heaven shall tell you Rev. 18.1 2. And after these Things of the Horns hating the Whore making of her naked and burning her Flesh with Fire I saw another Angel come down from Heaven having great Power and the Earth was lightned with his Glory and he cried mightily with a strong Voice saying Babylon the Great is fallen is fallen and is become the Habitation of Devils and the Hold of every foul Spirit and a Cage of every unclean and hateful Bird. Now you Papists if you will needs have Babylon to be Rome Heathen take it and much Good do you with it but then make Rome Papal better than an Habitation of Devils if you can If it be not Rome Heathen then adieu to Dr. Hammond and the Rhemists we have what we desire If it be then Rome Papal is a far worse Place
was denied him save the eating of the Tree of Knowledg of Good and Evil but by Sin and the Devil he was robbed and deceived of all and brought to utter Beggary and since God hath been pleased in a gracious manner through the Lord Jesus Christ to invest Believers with much Spiritual Riches and Righteousness again these Enemies strive to rob and deceive them of all the second time but to speak more particularly the things which they endeavour to deprive the Sons and Daughters off are these First Of their precious Time by telling them that 't is too soon too early to mind the Concernments of their Souls like as those in Haggai strove to deceive the People The time is not come c. 1. Sin and Satan perswade Men that time is not so swift nor uncertain but that they shall have Time and Days enough hereafter whereas on a sudden Times Hour-Glass is out and they are cut down in a moment 2. By stifling the Senses of poor Sinners insomuch that they cannot judg of their Time they are so taken with other Things Sensual Things that they know not what time of the Day it is they think 't is a long while to Night when alas their Sun is almost set 3. By hiding from Men the great Perils and Dangers of the Times they live in they are so blinded by these Thieves that they see not into what a Pit they are a falling 4. By persuading them that a great deal of work may be done in a very short time that the work of Repentance may be done upon a Sick-Bed or when old Age comes 5. And then at another while when they have spent much of their Days in Pleasure and Vanity this Enemy persuades them 't is now too late and the time of their Visitation is past c. Secondly These Thieves strive to rob Men of the Opportunity of time I mean those precious Sermons Seasons of Grace and Holy Sabbaths God is pleased to afford them by secret Craft these Enemies blind the Eyes of Men after such a manner that they prefer their Worldly Advantages and Profit in their Shops and Callings above the Riches and glorious Blessings of the Word and Ordinances of God they prefer Earth before Heaven Gold above Grace the good of the Body above the good of the Soul if the Enemy cannot keep Men from attending upon the Word then he endeavours to fill their Minds with other Things causing them to be so negligent in hearing of the Word preached that it profits them nothing or if they should hear with Attention yet this Adversary causes them to rest satisfyed with a bear hearing and thereby deceive their Souls Thirdly Sin and Satan rob or deprive Men of Union and Communion with God and of the true Grace of God by which this Union and Communion with God and Christ is attained persuading them common Grace is saving Grace and legal Conversion is Evangelical Conversion and outward Reformation true Regeneration c. Fourthly Sin and Satan rob Men of Peace not only of Peace with God but also of the true Peace of Conscience Fifthly They strive to rob Men of their precious and Immortal Souls Sixthly They rob and endeavour to rob and deceive Men of the Crown of Life Lastly In a Word these Enemies strive to rob and cheat Men and Women of all the saving benefit of Christ crucified endeavouring to make his blessed Death wholly ineffectual to their Souls II. Thieves many times take and lead poor Travellers out of the King's High-Way into some by-Place and then bind them Hand and Foot as well as take away their Treasure II. So Sin and Satan lead Sinners out of the true way of God into by and untroden Paths of Sin and Idolatry Isa 61.1 and in a barbarous manner bind them with cruel Bonds hence Christ is said to deliver them that were bound Acts 8.23 The Apostle Paul speaking to Simon the Sorcerer said I perceive thou art in the Gall of Bitterness and in the Bond of Iniquity There are three Bonds that these Spiritual Thieves bind Sinners with 1. The Bond of Ignorance 2. The Bond of Unbelief 3. The Bond of a hard Heart III. Thieves do not only bind such that they rob but many times murther them they do not only steal but kill also and that in a barbarous manner There are and have been some great and notorious Thieves Would you not look upon him to be a grand Thief that robs and craftily deceives a whole City a whole County nay a whole Kingdom III. So Sin and Satan do not only rob Men of all their Heavenly Treasure but also kill and murther their Souls Sin kills Spiritually and Sin kills Eternally Sin Rom. 7.11 taking occasion by the Commandment deceived me and by it slew me Sin has deceived and robbed the whole World at once What a Deceiver Sin is When our first Parents were beguiled all Mankind were beguiled and what Man that ever lived hath not actually been robbed by this Thief The best of Men have more or less been deceived by him 1. Sin is a great Thief if we consider the eminency of those it hath robbed 1. Sin deceived the Angels that fell who were most glorious Creatures in their first Estate 2. Sin robbed and deceived Adam who was so higly honoured and dignified by the Almighty c. 2. Sin is a bold Thief which appears in that it will adventure to steal and deceive at that very time when it is arraigned and its abominable Cheats laid open by the Ministers of the Gospel 3. Sin is an old Thief no sooner was the World created but presently we read of this Robber and how he cheated our first Parents O how many Ages how long a Time hath this Thief reigned in his Wickedness 4. Sin is a subtile Thief he robs and steals in the Day-time as well as in the Night and yet 't is hard to find him out he has many secret Corners to hide and lurk in nay he hath got the Art to change his Name when he is taken and charged with this or that Abomination 1. If you search for him by the Name of Pride he calls himself by the Name of Comliness and Decency 2. If you search for him under the Name of Covetousness he calls his Name Industry Thriftiness and Good-husbandry nay he is grown so crafty that some think 't is impossible to find him out under the last Appellation he doth not only change his Name but also prevails cunningly upon Men according as he finds their natural Inclination and Disposition some he deceives by the Pleasures of the World some by the Profits and Riches of the World and some he puffs up with Vain-Glory and the Honours of the World 3. Sin deceives by pretending Kindness and Friendship to the Children of Men Sin and Satan promise a future time and Days to repent they promise Heaven to the vilest Sinner promise Life whilst they thrust
God waits upon them and strives with them to bring them over to the Knowledg of the Truth is the Time of Light and when God takes away the Means of Grace and the Gospel from a Kingdom Nation or particular Soul that is a Time of Darkness and then it may be said the Day is gone and Night is come upon them III. 'T is Day when the Sun rises and Night when the Sun sets So 't is the Sinner's Day whilst the Gospel-Sun shines and the Means of Grace are continued to them but Night then when the Ministration of the Gospel is taken away and no more Means of Grace afforded to them IV. The Day is Man's working Time Labourers in the Field when the Day is ended go home they can work no longer So whilst God affords the Gospel and Means of Grace Sinners should like faithful Labourers work hard work out their own Salvation labour for the Meat that perisheth not for when that is gone no Man can work then the Things of their Peace will be hid from their Eyes like as it fell out with Jerusalem V. The Day brings great Light with it which makes great Discoveries of Persons and Things whilst the Night lasts Men cannot see what is near them neither the Good they may receive nor the Evil they should refuse and escape from but the Day discovers all and makes every thing manifest So the Gospel-Day brings Light and the Light thereof discovers the Evil that is in the Hearts Works and Lives of Men by this Light they see their Sins and the Danger they are in thereby and also the Way to be delivered from them Christ is the Way which the Day-Light makes manifest In the Night of Popery Men lost the blessed Path to Peace and Way of Life and ran to the Merits of their own Ways and to Popish Pardons and what not but the Day of the Gospel in England hath discovered their Mistake and shewed them the plain Way to Heaven c. Ecclâ—s 11.7 VI. The Day is comfortable 't is a pleasant thing for the Eyes to see the Sun So are the Means of Grace and the Day of Gospel-Light O how sweet and pleasant a thing it is to see this Day wherein the Word of God is powerfully and plainly preached amongst us VII The Day sometimes is over-cast and the Light darkned So the gospel-Gospel-Day is sometimes as a Judgment upon a People or particular Soul darkned and Clouds seem to cover the glorious Heavens even as at this Time O what thick and black Clouds seem to arise VIII Some Days prove stormy and high Winds arise So sometimes the Day of Gospel-Grace proves stormy and high Winds of Persecution arise upon a People nay not only Winds of Persecution but also strange Whirl-winds of Delusions abound in it which make it very perilous IX A Day hath its Morning its Noon and its Evening So hath the Day of Gospel-Grace in a Nation and to a particular Soul who improves it not God threatned his People of old Mich. 3.6 That the Sun should go down over the Prophets and the Day should he dark over them X. The Day suits not with some Men they are for the Night they are said to rebel against the Light they hate the Light the Night is for them such are the Thief and Adulterer Pov. 7.9 The Whorish Woman waits for the Twilight even for the black and dark Night So many Sinners love not the Day of Gospel-Light they are for the Night of Ignorance and Error They had rather have Popery come or any Thing come than to have the Gospel or the powerful Preaching thereof it suits best with their carnal Hearts they love that Religion that indulges them in their brutish Lusts XI There are many ways to know when the Day draws towards an end and Night approaches As 1. When the Heat of the Sun abates 2. When the Shadows grow long or are stretched forth 3. When the Harvest-Men begin to go home apace 4. When the Evening-Wolves begin to lurk out of their Holes Now when these Signs are upon a People in a spiritual sence their State is bad they may fear Night approaches upon them 1. When the Gospel in its powerful Preaching abates in its Heat and blessed Influences upon Mens Hearts so that but a few are warmed and effectually wrought upon by it 2. When Religion is more in Shew than in Substance when the Shadow is long and the Substance little Men being more zealous for the Form than concerned for the Power of it 3. When many powerful or painful Ministers and Labourers are called home 4. When the Romish Wolves who have lain long in their Holes and dark Caverns or lurking Places begin to come boldly abroad and impudently shew themselves 't is a Sign of Evening-Tide and that the Day is near expiring Is not this thy State O England The Means of Grace compared to the Summer Jer. 8.20 The Summer is ended c. By Summer is doubtless meant that Time that God allows Men to gather in and lay up spiritual Good for their precious Souls The Time of Gospel-Light or Means of Grace is compared to the Summer Parallels THe Summer is the chief Time of the Year that Season which generally all Men prize long for and rejoyce in So the Time of Gospel-Grace and Gospel-Light is the chiefest and choicest Season in the World The Time of the Gospel the Dispensation of the Gospel was the Time which the Prophets and many good and righteous Men of old longed for and which all sincere godly Persons do prize and rejoyce in II. Summer is the Season that ripens the Fruits of the Earth were it not for the Heat and Influence of Summer what would become of the Husband-man's Labour So the Means of Grace or Ministration of the Gospel ripens the good Seed which is sown in the godly Man's Heart nay it maketh all fit and ready for the Harvest and for cutting down It ripens the godly Man for Heaven and the ungodly Man for Hell The Word is either a Savour of Life unto Life or else the Savour of Death unto Death it either softens or hardens It hath the same Effects upon Mens Hearts that the Sun hath in the hottest Time of Summer upon that which it sends forth its Influence upon III. The Summer is the poor Man's working Time 't is the Season in which he is to provide himself for Winter with such things he wants The Day of Gospel-Grace is the Saints Summer 't is the Time in which he works hard gathers in and lays up for his immortal Soul He learns of the Ant who provides her Meat in Summer c. Prov. 6. IV. In Summer every thing looks green the Herbs Grass Plants Trees and all the Fruits of the Earth are in their Beauty and greatest Glory So in the Day of Gospel-Grace whilst God affords Means of much Light and Knowledg when Seasons Sabbaths Sermons and Ordinances in a
to Honour and Exaltation is to be abased and suffer our selves to be trod upon this is opened also in the Person and Life of Christ To enjoy God's Favour is first to bear his seeming Frowns And many such like Mysteries there are in Godliness Fifthly There is a Mystery in Ordinances which those who follow this Trade should understand a Mystery in Baptism a Mystery in the Lord's Supper But these things I cannot enlarge upon for want of Room Vse 1. Let all take heed they do not slight or reproach these Mysteries 2. Let them not think to understand them in their own fleshly Wisdom 3. Let them labour to get the Power and Operation of them upon their Hearts and then they will esteem them and say there is a Truth in what we affirm and teach VI. He that would drive a Trade to gain by it or thrive upon it must follow it closely he must make it his chief Business nothing will be done in it to purpose without diligence So every Christian who would gain by the Trade of Godliness must keep close to it he must follow it day and night and manage it wisely throughout all his other Affairs Godliness must be followed without intermission it must be every day's Work the Head Heart Hands Feet Time Strength Discourse Contrivance must be taken up about it No Man can thrive in Godliness if his Heart be not in it When thy Hand is in the World thy Heart should be in Heaven VII He that drives a Trade with discretion must take heed he runs not too far in debt and that â—e keeps his Books carefully or else he may soon run out of all So must a Christian take heed he run not far in debt Debts will be contracted In many things we offend all But be sure to see these Debts paid left the Creditor come on a sudden upon thee If any Man sin we have an Advocate c. Renew Repentance every day 1 John 2.3 and labour after fresh Acts of Faith keep thy Accounts even with God observe the Mercies thou receivest from him and be sensible of thy Faults and Miscarriages VIII There is no Man that follows a great Trade but ought to see he hath a Stock sufficient to trust he that cannot trust in some Callings shall have but a poor Trade So every Christian must be careful to get a good Stock of Faith and Experience for if a Saint cannot trust God he will never make any Earnings of Godliness It is true it behoves a Trader to take heed whom he trusteth so it behoveth a Christian he must not trust his own Heart nor in his own Righteousness nor put too much confidence in Princes We can never trust Men too little nor God too much IX A Man that would follow a Trade to Advantage must be much at home and keep his Shop and as the Proverb is his Shop will keep him but he that is more abroad than at home will soon come to Beggery So a Saint must be much at home and keep his own Heart well Some Professors are more abroad spying Faults in other Men than they are in taking notice of their own X. A Man that drives a Trade ought to take heed he go not behind-hand and instead of getting lose by his Trading So ought a Saint to take heed he go not backwards instead of going forwards and lose instead of gaining Thou hast lost thy first Love Remember from whence thou art fallen Rev. 2. and repent XI Some Men trade upon other Mens Stocks as Factors Stewards c. And such Traders are Christians they trade upon Christ's Stock they regulate their Affairs by Christ's Advice they drive on Christ's Interest All that Saints have is their Master's Money and it behoveth them so to lay it out that it may bring in the most Increase Remember all your Graces Gifts and Temporal Goods too are the Lord 's XII Some Trades require great Layings out and if a Man is sparing in his Layings out he must expect his Comings in will be accordingly Sâ— the Trade of Godliness requires great Layings out A Christian who will not lay out his Strength Time and Parts and what he hath for God will never grow rich in Faith and Godliness XIII Quick Returns are the Life of a Trade and animate a Man in his Calling and Business exceedingly So quick Returns do enliven and greatly encourage a Christian when he finds God answers his Prayers Isa 65.24 as the Promise runs Whilst they speak I will answer â— XIV Some Men grow very rich by a Trade So some Christians grow very rich in Faith and Experience by Godliness See City of God pag. 82 83. Inferences THis may inform the Saints what they undertake when they enter upon the Work and Business of Godliness they must look upon it as their chief and principal Calling II. How are many Men deceived They pursue the World as their chief Business and mind Religion and Godliness when they have nothing else to do III. Be exhorted O Christian to follow thy Calling dost thou want Motives 1. Consider 't is an honourable and ancient Trade Christ Jesus himself was of this Profession Godliness was his chiefest Business all the Saints and Worthies of old followed this Calling Prov. 3.14 2. 'T is the best Trade and Calling in the World For the Merchandise thereof is better than the Merchandise of Silver and the Gain thereof than fine Gold Heavenly Things are rare Things Things of great worth 1. They cost deaâ— viz. the Price of Christ's most precious Blood 2. They are durable Riches 3. O what precious Things are Pardon of Sin Peace with God Union and Communion with God! What a rare Thing is Heaven Is not a Crown worth Trading for 3. Consider who you trade with and that is the great God through Jesus Christ 4. You have a faithful Correspondent one that ever lives to make Intercession for you 5. You have your Goods upon easy Terms Ask and you shall receive Come buy Wine and Milk without Money Isa 55.1 and without Price 1 Tim. 6.6 4.8 6. 'T is the most profitable Trade Godliness with Contentment is great Gain 'T is profitable to all things having the Promise of the Life that now is and of that which is to come Metaphors Similes c. CONERNING Providence and Affliction Afflictions compared to Clouds Psal 97.2 Clouds and Darkness are round about him c. Joel 2.2 A Day of Clouds c. Lam. 2.1 How hath the Lord covered the Daughter of Sion with a Cloud in his Anger CLouds are a moist Vapour exhaled from the Earth and Sea by the Sun and condensated by the Cold in the middle Region and carried by the Winds up and down called the Bottles of Heaven which God saith one doth fill with Wine and Vineger with Mercy or Wrath. By Clouds and Darkness are meant Afflictions and dark Providences under which God often times
exercises his own People Parallels CLouds are many Who can number the Clouds in Wisdom Job 38.37 So the Calamities of God's People are many innumerable Evils compass me about many are the Afflictions of the Righteous II. Clouds are said to be round about the Almighty Job 22.14 nay thick Clouds are said to be a covering to him and yet he dwelleth in the Light which no Man can approach unto Now when God is said to dwell in Darkness or to have Clouds and Darkness round about him it shews that God's Works and Ways are hid from us so that we are not able to see him nor look up to behold what he doth God's Providences are like Clouds they obscure or hide God's Counsel and way of his working from us he is in the Clouds tho we see him not those Clouds and Darkness which are about him do not hinder his sight of us tho they hinder our sight of him III. Clouds are of different kinds some are said to be thick and very black when others have a kind of thinness in them and are as Mr. Caryl notes as it were transparent some are more gross and opacous quite hindring and intercepting our sight of things beyond them So some of God's Dispensations are dark very dark and others more bright some are so dark and gloomy such black and thick Clouds are over us that we can see no Light we cannot see through them no seeing things beyond them when others are not so dark they are like light Clouds the Mind of God may be seen and plainly understood in them Job was covered with thick darkness he understood not the reason why God contended with him he had quite lost sight of the Almighty I go forward but he is not there Job 23.9 10. and backward but I cannot perceive him on the left hand where he doth work I cannot behold him he hideth himself on the right hand that I cannot see him but it was his Mercy God was hid on the right hand for sometimes he hides himself on the left hand from a People IV. Clouds make the day dark dull and People very Melancholly So some of God's dismal Providences make the Dispensation in which we live very dark and uncomfortable and fill us with Trouble and Sorrow V. Clouds are at the Commandment of God he covers the Heavens with them and again dissipates and scatters them at his Pleasure So all the Troubles and Calamities that attend a People or Nation are brought upon them by the ordering and over-ruling hand of God's Providence Is there any evil in a City and I have not done it Who gave Jacob to the Spoil Isa 42.24 and Israel to the Robbers did not the Lord c. and then he again sometimes in an unexpected manner scatters all the thick Clouds in a moment making the day clear serene and comfortable VI. Clouds sometimes grow thicker and thicker threatning a dismal Storm of Thunder and Hail causing all that are in the Field to hasten home So the Dispensations of God's Judgments sometimes are such that all God's People fear a dreadful Storm will come upon them and then those who have strayed abroad and estranged themselves from God begin to look about them and hasten home apace to take Sanctuary in God VII Clouds cover the Face of Heaven many Vapours gathering together rise up and darken the Sun and keep from us the comfortable Aspect thereof I will cover the Sun with a Cloud The same Word that is used for a Cloud doth signify a Multitude So Clouds as Mr. Greenhil observes sometimes signify a Multitude of Men a Multitude of Enemies as it was prophesied concerning Nebuchadnezzar's Army and of the great Gog Thou shalt ascend and come like a Storm and shalt be like a Cloud to cover the Land VIII Clouds are so swift that they are irresistible they pour out the Rain and none can let them So the Enemies and other Troubles come sometimes in upon God's People that there is no stopping them IX Clouds are such plain Emblems of Misery and Affliction that the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Cloud signifies also Calamity So the Day of the Lord's Wrath in Scripture is set out by Clouds frequently That Day is a Day of Trouble and Distress a Day of Darkness and Gloominess a Day of Clouds and thick Darkness Now the Reasons why God brings Clouds and Darkness upon his People are many which I must pass by Affliction compared to Fire Isa 24.13 Wherefore glorify ye the Lord in the Fire Zech. 13.9 I will bring the third part through the Fire c. 1 Cor. 3.13 And the Fire shall try every Man's Work of what sort it is FIre is taken in the holy Scripture two ways either literally or figuratively and metaphorically and so it signifies several Things and amongst the rest these 1. The Wrath of God Mal. 4.1 2. The Effects of his Wrath. Isa 52.4 3. Any sore and dismal Affliction Trial or Persecution Isa 24.15 Note Judgments or sore Calamities are compared to Fire Parallels THere is a great Judgment and Terror in Fire let loose upon a People So when God brings in Enemies or lets them loose upon a People 't is a great Judgment very terrible and amazing II. There are different Fires Some are a Judgment as before but others are profitable as the Refiner's Fire So there are different metaphorical Fires God's Wrath on the Wicked is like a devouring and consuming Fire that burns up all but the Fire in which he puts his own Children is like the Refiner's Fire Afflictions and Judgments upon the Godly are but to burn up their Corruption and make them more pure they shall not consume them III. Some Fires break forth suddenly and unexpectedly So some Judgments break forth upon a People and Nation suddenly when no Man looks for it whether it be Plague Sword or Famine IV. Fire burns terribly when it hath gotten to a Head 't is hard to stop it So when the Wrath of God breaks forth in good Earnest upon the Wicked 't is hard to stop it Tho Wrath hath been quenched by Prayer yet sometimes Prayer cannot quench Wrath Pray not for this People Jer. 7.16 V. The Fire will refine Gold and make it more fit for use but Wood Hay and Stubble it consumeth to Ashes So sincere Christians endure the Fire of Affliction and are made better by it but all drossy Professors and Hypocrites the Fire of Persecution consumes Affliction compared to a Rod. Job 9.34 Let him take his Rod away from me Psal 89.32 I will visit their Transgression with a Rod. Mic. 6.9 Hear ye the Rod c. THE Rod hath divers Acceptations 1. The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabat is taken sometimes strictly for a Bough or Sprig growing from the Stock of a Tree because a Rod or Staff is made of a Bough of a Tree 2. It signifies a Scepter the Scepter of a King an
Darkness is so thick and dismal but God can make it worse he hath Power over the Darkness Isa 45 7. as well as over the Light I form the Light and create Darkness I make Peace and create Evil I the Lord do all this So no Affliction or Sorrow is so grievous but God can makâ— it much greater Tho we may be in Darkness nay in Night-Darkness yet this Darkness may increase more and more to a perfect Night of Darkness I will punish you yet seven times more for your Sins VII Darkness is more grievous to such as have enjoyed much Light than to a Man that was born blind for one that hath had his perfect Eye-sight and hath known how sweet a thing Light is how sad and lamentable is it for him to lose his Sight or to dwell in Darkness So it is more grievous to a Christian who hath lived in a Land of Light and hath long enjoyed the sweet Favour and Light of God's Countenance to be deprived of all spiritual Light and Comfort than 't is to a Person who never knew how sweet Divine Light Communion with God and the Blessings of the Gospel are VIII Let Darkness be never so great yet God can soon expell it and bring forth Light in the room of it So 't is easy with God to turn our Night of Sorrow and Affliction into Light Joy and a good Day IX Darkness is many times mix'd with Light so that 't is hard to say which is most the Light or the Darkness So sometimes 't is with a People or particular Soul But it shall be one Day Zech. 14.7 which shall be known to the Lord not Day nor Night but it shall come to pass at Evening-time it shall be Light It shall be dark but at Even Tide that is when thicker Darkness is look'd for and suddenly expected instead of that there shall be Light God grant it may be thus with his poor Church in England Inferences BLess God for Light O what a sad thing is it to be in Darkness either to be deprived of the happy Fruition of the Light of God's Countenance or of the Light of God's Word and Ordinances II. Work whilst you have the Light lest Darkness come upon you Is not England threatned at this time with a Night of Popish Darkness III. But however there is Comfort to the Godly Tho their Day may be clouded and Darkness may invade them yet it will be Light again Light is sown for the Righteous and Gladness for the Vpright in Heaâ—t Psal 97 1â— Light is like Seed hid under the Clods but it shall sprout and spring up gloriously in a little time 1. 'T is sown in the Purposes and Decrees of God He hath purposed and decreed to give Light to the Righteous and Joy and Gladness to the Upright in Heart 2. 'T is sown in the glorious Attributes of God 3. 'T is sown in the faithful Promises of God 4. 'T is sown in the Faiâ—h and Prayers of the People of God There is a plentiful Stock of Seed sown in this respect and it shall in due time spring up the Prayers of the Saints fallen asleep are not lost 5. Light and a good Day is sown in all the Sufferings of the Saints if we suffer with him we shall also reign with him 6. Light and Gladness is sown as it were in the horrid Wickedness of the Ungodly Was not Light and Gladness sown for the Israelites in the Sins of the Amorites 1. In the Sin of Self confidence the Seed may be said to be already sown Behold I sit a Queen and shall see no Sorrow Rev. 18. 2. In the Sin of Blasphemy 3. In their Treachery and Deceit 4. In their bloody Cruelty Affliction compared to a Storm or Tempest Psal 83.14 15. As Fire burneth the Wood and as Flame setteth the Mountains on Fire so persecute them with thy Tempest and make them afraid with thy Storm Job 27.21 The East-Wind carrieth him away and he departeth and a Storm hurleth him out of his Place Isa 4.6 A Covert from the Storm Isa 25.4 When the Blast of the terrible Ones is as a Storm against the Wall Mat. 7.27 And the Winds blew and beat upon that House and it fâ—ll and great was the Fall of it BY Storms and Tempests are meant two things 1. The terrible Wrath and Vengeance of God against the Wicked 2. The fierce Wrath of the Ungodly against the Righteous Note Wrath whether it respects the Wrath of God or Man is compared to a Storm or terrible Tempest We shall speak to this Metaphor Storm and Tempest principally in reference to the Wrath and Judgment of God Parallels A Storm or Tempest sometimes is look'd for and expected by certain Signs which some observe a considerable while before it comes by the gathering of the Clouds they see a Storm threatned So the Wrath and Displeasure of God against a People or Nation is by some observing Men expected and looked for before it comes There are certain Signs which are like the gathering of the Clouds 1. When Sin grievously abounds 2. When the Hand of God hath been lifted up and yet Sinners are not humbled 3. When many faithful and eminent Servants of God are taken away by Death 4. When there are strange and wonderful Signs or Prodigies seen in the Heavens or upon the Earth or Waters c. 5. When the People of God generally as one Man do look for it for God usually goes first upon the Hearts of his own People in this respect 6. When former Afflictions do not humble nor work Reformation in Professors and others II. A Storm comes now and then very suddenly before Men are aware So doth the Storm of God's Wrath come oftentimes very suddenly upon a sinful Nation and People It may be the Plague this night breaks forth or a Fire or a War which Men dreamed not of When they cry Peace and Safety sudden Destruction c. I only allude to that Text. III. A Storm is sometimes very tempestuous mix'd with Thunder Lightning and great Hail so that it is very terrible causing Horror and Amazement in most Men and Women So the Wrath of God sometimes breaks forth upon a People in a most sore and dismal sort so that the Mountains the great Ones of the Earth quake at him and all are afraid of his Judgments and cry out to the Rocks and Hills to cover them 1 Sam. 7.10 The Lord thundred with a great Thunder on that day upon the Philistines and discomfited them c. The Lord also thundred in the Heavens and the Highest gave his Voice Hail stones Psal 18.12 13 14. and Coals of Fire Yea he sent out his Arrows and scattered them and he shot out Lightning and discomfited thâ—m IV. A Storm and cruel Tempest is irresistible Man cannot withstand it when it comes So the Wrath and Judgments of God when they come in fury upon a People there is
Spring and seems very beautiful but its standing is very short as you may observe in the Cowslip and divers other Flowers So Man comes up but his Abiding here is short his standing is so small that it is not so much as mentioned We are born to die and we die as soon as we are born i. e. We are in a dying State II. A Flower is oft-times cut down or cropt off in its budding So is Man he comes up like a Flower and is cut down he is cut down by Death Death is the Sithe which cuts down this Flower 1. Natural Death 1. by Sickness 2. By Age. 2. Violent Death 1. Casual when a Man is slain by Accident 2. Cruel when a Man is slain by Murderers 3. Legal when a Man is slain or cut off by the Magistrate III. A Flower if it be not cut or cropt off yet it soon withers away and is gone The very Sun the Wind and Air consumes its Beauty The Naturalists tell us of a Plant called Ephemeron because it lasts but one Day as also of a Worm called Hemerobion because it lives but one Day Such a Plant and Worm is Man The Heathen Poet gives his Wonder and Observation of the Rose that it grows old in the very Budding The Seventy read these Words of Job in the same Tenour he Decays like a budding Flower as if Death saith Caryl did rise early Eccl. 12.5 and watch for this budding Flower to cut it down And though some of these Flowers stand till they wither as Solomon in his Allegory sheweth that is till gray Hairs yet all the Time of their standing they have been falling So that we may well say with the Psalmist Psal 103.15 16. As for Man his Days are as Grass as a Flower of the Field so he flourisheth for the Wind passeth over it and it is gone and the Place thereof shall know it no more IV. The Owner of Flowers knows the best Time to crop them c. So God knows the best Time to crop off or take away by Death any of his choice Flowers See more Man a Flower pag. 138 139. The Life of Man compared to a Shadow Job 14.2 He fleeth also as a Shadow and continueth not Jam. 4.14 For what is your Life it is even a Vapor that appeareth for a little Time and then vanisheth away THe Learned observe three Sorts of Shadows 1. Natural 2. Civil 3. Spiritual 1. A natural Shadow is a dark Light caused by the coming of some thick Body between us and the Sun This is a Shadow in a proper and strict Acceptation 2. By Civil Shadow we understand Protection Defence or safety Isa 45.25 Col. 2.17 Heb. 8.5 10.9 Psal 102.11 3. Spiritual Shadow is taken for a dark and imperfect Representation of Divine Things So all the Ceremonies of the Law of Moses are called Shadows The whole Life of Man is but as a Shadow My Days are like a Shadow that declineth Parallels A Shadow is next to nothing what is there in a natural Shadow So what 's the Life of Man he rather seems to live than lives A Shadow you know is opposed to a Substance II. A Shadow is a very uncertain Thing So is the Life of Man The Shadow a Man may be under now may before he is aware be gone A Shadow is as fleeting and uncertain a Thing as any Thing in the World †1 Chron. 29.15 Our Days on Earth are as the Shadow How is it that there is no abiding no certainty of our Lives III. A Shadow is very swift in Motion what flies more swiftly than a Shadow as common Experience shews So the Life of Man is gone in a Moment like Lightning a Dream a Bubble the Flower of the Field or a flying Shadow Our Days on Earth are as a Shadow that is They fly swiftly away like as a Shadow and there is no abiding A Vapor is much of the Nature of a Shadow Inferences FRom all these Similitudes we may infer that the Life of Man is very short his Days swiftly pass away Man that is born of a Woman is of few Days c. He comes up like a Flower and is cut down he flieth as a Shadow and continueth not his Life is like Wind like a Cloud or Vapor c. All swift and fleeting Things Psal 39.5 Behold thou hast made my Days as an Hand-breadth The largest Extent of the Breadth of an Hand is but a Span the lesser extent only four Fingers To which the Measure of Man's Life is compared I. Man's Life is Short in Comparison of those who lived before the Flood some then lived near a Thousand Years II. Much shorter when compared with the Life of God who is from Everlasting without Beginning and without Ending Secondly this may stir us aâ—â— up or be a great Motive to us to improve and redeem our Time This I say Brethren the Time is short I. Be persuaded your Days are few 'T is easy to say it but hard to believe it and live in the Sense of it The Child hopes to be a Man a Man hopes to be an Old Man and he that is very old hopes to live yet many Days II. Be persuaded thy Days are uncertain when thou liest down thou knowest not whether thou shalt rise any more or no when thou goest out thou knowest not whether thou shalt return any more or no. What a small Thing may take away thy Life III. Learn from hence to get a true Measure of your Days David desired a Measure of his Days that he might know how frail he was Some do not measure their Days by the King's Standard they measure their Days by the Life of their Progenitors My Father and my Grand-father saith one lived so long and vvhy may not I live as long as they did Others measure their Days by their present Health and Strength Others by the sound and healthy Constitution of their Bodies Novv these Things are not a fit nor lavvful Measure of your Days but rather those Things of vvhich you have heard viz. The Weaver's-Shuttle the morning Dew the Flovver of the Field the early Cloud the Shadovv and Vapor that flieth away IV. This may reprove and shevv the Folly of many vvicked Men vvho like the rich Man in the Gospel say in their Hearts We have Goods laid up for many Years take your Ease Luk. 19.20 Psal 49.11 eat drink and be merry c. Their inward Thought is that their Houses shall continue for ever and their Dwelling-places to all Generations V. It may tend to strengthen the Godly under Afflictions Let them strive to bear up with Patience All their Days are but few and therefore the Days of Sorrow cannot be many VI. It may stir up all to labour to take hold of eternal Life If our Days here are few let us get a well-grounded Hope of living in Heaven for they never die who live in that Kingdom VII Let
in the Morning when they awake from Sleep nay more than all they shall enjoy the glorious Presence of Jesus Christ himself But the Ungodly when they awake shall be in the midst of Devils and damned Spirits they must be their Companions for ever 5. The Godly shall when they awake have glorious Attendants in the Day of the Resurrection viz. the holy Angels of Heaven But the Wicked shall have no other Attendants than the black Retinue of the Bottomless-Pit 6. The Godly when they awake are led into the King's Palace to be married to the Bridegroom of their Souls and to receive every one of them a Crown of Glory But the Ungodly awake as condemned Malefactors to be led to the Place of Execution 7. In a word the Godly shall awake with â—ongs of Joy in their Mouths but the Wicked shall awake with Tears and dismal Cries The one to receive the Sentence Come ye Blessed of my Father the other to receive the Sentence Go ye cursed c. Some awake to everlasting Life Dan. 12.2 and some to Shame and everlasting Contempt The Resurrection-Day a Man's Reaping-Day Psal 126.5 They that sow in Tears shall reap in Joy Gal. 6.4 In due Season we shall reap if we faint not The Resurrection-Day is a Man's Reaping-Day Parallels MEN sow before they reap So Men in this World may be said to sow either they sow to the Flesh or to the Spirit and in the Resurrection-Day they shall reap II. That which Men sow that also they reap they do not sow Beans and reap Barley nor sow Tares and reap Wheat So the very same that all Men in a spiritual Sense sow Gal. 6. they shall reap They that sow to the Flesh shall of the Flesh reap Corruption and they that sow to the Spirit shall of the Spirit reap Life everlasting III. According to the Quantity that every Man sows so they reap He that sows sparingly or but a little Seed must expect to reap sparingly or have but a small Crop So they who do much Service for God or scatter liberally abroad to his People in this World shall receive much from the Hands of God at the End of the World and he that doth but little for God tho he doth it in Sincerity must expect to reap accordingly in that Day He that improves two Talents shall receive the Improvement of two and he that improves five the Improvements of five There will be Degrees of Glory no doubt in the Day of the Resurrection But this I say He which soweth sparingly shall reap also sparingly 2 Cor. 9.6 and he which soweth bountifully shall reap also bountifully There is one Glory of the Sun and another Glory of the Moon and another Glory of the Stars 1 Cor. 15.41 42. for one Star differeth from another in Glory So also is the Resurrection of the Dead c. And They that be wise shall shine as the Brightness of the Firmament Dan. 12.3 and they that turn many to Righteousness as the Stars for ever more IV. A Man 's reaping Time is his rejoicing Time With what Joy and Gladness doth the Husband-man gather in the Fruits of the Earth So the Saints spiritual reaping-Day will be their rejoycing-Day He that sows in Tears shall reap in Joy V. When the reaping-Time is come a Man gathers in the Fruit or Harvest of divers Sorts of Seed c. So in the Day of the Resurrection the Godly shall reap or gather in the Comfort and Increase of divers Sorts of Seed by them sown They shall then reap the Fruit of all the good Sermons they have heard and reap the last Fruit of all the spiritual Prayers they have made the Fruit of all the Tears of Godly Contrition they have shed and all the Sighs and Groans they have uttered They shall reap the Fruit of all the good Thoughts they have had and of all the good Words they have spoken and all the good Works they have done as also the Fruit of all the Evil which for Christ's sake they have undergone Obj. Is not a Saint's dying-Day his reaping-Day Answ A Saint at Death gathers the first ripe Fruits as it were but his Harvest is not till the last Day The Resurrection-Day the Saints Marriage-Day Rev. 9.7 The Marriage of the Lamb is come and his Wife hath made her self ready THE Resurrection-Day is the Saints Marriage-Day this is their espousal-Day For I have espoused you to one Husband that I may present you a chast Virgin to Christ 2 Cor. 11.12 But that will be the Day of the Solemnization of their Marriage-Union with Jesus Christ Parallels THere is or ought to be a most endeared Love in those Parties who intend to marry one another Nay they before the Marriage-Day mutually give up themselves one to the other sometimes in a solemn Manner before Witnesses they are espoused So the Soul of a Believer is spiritually united to Jesus Christ whilst in this World A Saint loves Christ dearly and Christ a Saint Nay and in Baptism in a most solemn and sacred Manner before many Witnesses the Soul is publickly espoused to the Lord Jesus and in the Day of the Resurrection shall be the Solemnization of the sacred Marriage II. The Marriage-Day is much longed for by those who in hearty Affection are espoused to one another So the Godly long for that Day when the spiritual Marriage shall be consummated between Christ and them III. The Bride in the Marriage-Day is usually richly adorned if a Princess or a Person of a noble and honourable Descent she is excellently clad and adorned with rare and costly Jewels that the Bridegroom may take the more Delight in her So the Church and consequently every Godly Christian shall in the Day of the Resurrection be most richly cloathed with Robes of Immortality Rev. 19.7 The Marriage of the Lamb is come and his Wife hath made her self ready Psal 45.13 14. and to her was granted she should be arrayed in fine Linen clean and white c. The King's Daughter is all glorious within her Cloathing is of wrought Gold she shall be brought to the King in Raiment of Needle-work c. Some by these white and glorious Robes understand the imputed Righteousness of Jesus Christ Others the Righteousness of Sanctification Some others conclude they are both intended and not only so but also those heavenly Robes with which the Bodies of the Saints shall be clothed in the Day of the Resurrection which none are able to describe however all conclude the Church in that Day shall shine forth so in Glory and Beauty that Men and Angels shall admire her No Bride ever appeared in such Splendor or so richly clothed and adorned as the Bride the Lamb's Wife shall when the Marriage of the Lamb is come IV. In a Marriage-Day the Bride and Bridegroom have a full and perfect enjoyment of each other and there is nothing in the World wherin there is
so full communication of one Creature to another saith Mr. Burroughs as there is in that Condition of Marriage So in the Day of the Resurrection when the Church shall be married to the Lord Jesus the Godly shall have a full and perfect Enjoyment of him whom they so dearly love The Lord Christ in that Day will communicate of himself to his People in such a manner that it is inconceivable whatsoever may delight them rejoice their Hearts or add to their perfâ—ct Happiness he will not withhold from them They have now only the Joy and Comforts of his Spirit but then they shall have the Joy and Comforts of his Person Where I am there also shall my Servants be Joh. 14.3 I will come again and receive you unto my self that where I am there ye may be also Rev. 19.6 7. V. A Marriage-Day is a joyful Day So will the Marriage-Day of the Lamb be Let us be glad and rejoice and give Honour to him for the Marriage of the Lamb is come The Bridegroom rejoiceth in the Bride Isa 62.5 and the Bride in the Bridegroom As the Bridegroom rejoicâ—th over the Bride so shall thy God rejoice over thee VI. In a marriage-Marriage-Day the Bridegroom and the Bride have very great Attendance and are greatly honoured So Christ and the Church shall have great and glorious Attendance in the Day of the Resurrection viz. all the Angels of Heaven He shall come in the Glory of the Father with all the holy Angels The same Retinue the one shall have the other shall have likewise VII The Bride commonly makes great Preparation for the Marriage-Day to have all Things ready So the Godly make all due Preparation for the Appearance of Jesus Christ that they may be accepted of him in that Day The Marriage of the Lamb is come and his Bride hath made her self ready The Resurrection-Day the Saints Coronation-Day 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which God the righteous Judg shall give unto me in that day c. THat Day that is the Day of the Resurrection or Day of Christ's coming Note The Day of the Resurrection will be the Saints Coronation-Day Parallels CRowns properly belong to Kings Princes and Potentates of the Earth c. Saints are Kings Spiritual Kings He hath made us unto our God Kings c. Rev. 5. II. Kings are wonderfully honoured on their coronation-Coronation-Day So shall the Saints in the Day of the Resurrection the Angels of Heaven shall honour them Christ himself will honour them nay they shall be honoured by the Father If any Man serve me Joh. 12. him will my Father honour III. On a Coronation-Day some look upon it as their proper work to set the Crown upon the Head of the Prince who is to be crowned therewith So in the Day of the Resurrection the Lord Jesus will set as it were the Crown upon the Head of his Chosen Be thou faithful unto Death and I will give thee a Crown of Life Inferences LAbour to be fully established in the Truth of the Resurrection see that no Man deceive you 't is a perilous Age. And to confirm doubting Christians in this great Principle of the Christian Religion take a few Arguments 1. If the Dead rise not Then Christ is not risen from the Dead 1 Cor. 15.16 20. But Christ is risen from the Dead Therefore the Dead shall rise 2. That Doctrine that makes Preaching vain is a false and pernicious Doctrine But such who deny the Resurrection make Preaching vain 1 Cor. 15.14 15.2 Therefore a false and pernicious Doctrine 3. If the Dead rise not Then those who are fallen asleep in Jesus are perished 1 Cor. 15.18 But those who are fallen asleep in Christ are not perished Therefore the dead shall rise 4. If the Dead rise not Then the Godly are of all Men most miserable 1 Cor. 15.15 19. But the Godly are not of all Men most miserable Therefore the dead shall rise Obj. The Soul of a Child of God at Death is happy and with Christ and shall be for ever whether the Body rise or not and therefore they are not of all Men most miserable unless the Soul be mortal and die with the Body as some affirm Answ The Life of the Soul as well as of the Body depends wholly upon Christ's Resurrection and if Christ be not risen we are yet in our Sins and therefore this makes nothing either to prove Saints happy without a Resurrection or for the mortality of the Soul 5. If the Saints of God in the primitive time did believe and were well grounded in the Truth of the Resurrection Then the Dead shall rise But the Saints of the Primitive time did so believe and were so established Ergo. See these Scriptures Joh. 11.24 1 Cor. 15.22 23. Ver. 52. I know he shall rise again in the Resurrection at the last day For as in Adam all die so in Christ shall all be made alive but every Man in his own order Christ the first Fruits and afterwards they that are Christ's at his coming for the Trumpet shall be sounded and the Dead shall be raised c. For if we believe that Jesus died and rose again even so those which are fallen asleep in Jesus will God bring with him 1 Thess 4.14 And the Sea gave up the Dead which were in it and Death and Hell delivered up the dead that were in them and they were judged every Man according to their Deeds Rev. 20.13 6. If all the Saints of God and Holy Apostles waited for the Redemption of their Bodies Rom. 8.23 Then the Dead shall rise But all the Saints and Holy Apostles waited for the Redemption of their Bodies Ergo. 7. If the chief Reward of the Godly is reserved to the last day 2 Tim. 4.8 viz. to the day of the Resurrection Then the Dead shall be raised But the chief Reward of the Godly is reserved to the last day or day of the Resurrection Ergo The Dead shall be raised 8. If the expectation of the Godly Martyrs shall not be frustrated Heb. 11.35 36. Psal 9 18. Then the Dead shall be raised But the expectation of the Godly Martyrs shall not be frustrated Ergo The Dead shall be raised 9. If the Bodies of the Saints shall be made like Christ's glorious Body the Dead shall rise But the Bodies of the Saints shall be made like to Christ's glorious Body Phil. 3.21 1 Joh. 3.2 Ergo the Dead shall be raised 10. If the Dead at the last Day shall be judged then they shall rise again from the Dead But the Dead shall at the last Day be judged 2 Cor. 5.10 Rev 20.12 13. Ergo the Dead shall be raised 11. That Doctrine that gives the Scripture Christ and his Apostles the Lie is a cursed and damnable Doctrine But those that deny the Resurrection of the Dead give the
so doth Heaven like Paradise with Divine and Sacred Pleasures IV. Adam in Paradise knew no Sorrow he had Joy without Sadness Strength without Weakness Health without Sickness Light without Darkness Life without Death for Death had nothing to do with him whilst he stood in his Innocency So in Heaven the Godly are delivered from every mixture of Evil Rev. 21 4. God shall wipe away all Tears from their Eyes and there shall be no more Death neither Sorrow nor Crying neither shall there be any more pain for the former things are past away Here is Joy without Sadness Strength without Weakness Health without Sickness Light without Darkness Life without Death V. Adam in Paradise before tempted by the Devil knew no Sin he was free absolutely free from the least stain he had not so much as an evil Thought he was created in the Image of God being perfectly Righteous So in Heaven the Saints shall be free from Sin perfectly free not only free from the Guilt Filth Power and Punishment of it but also from the Act of it they shall not be troubled with one evil Thought more they are without Fault before the Throne of God and the Lamb. VI. Adam in Paradise enjoyed the sweet and blessed Presence of God he convers'd and had glorious Acquaintance and Communion with him God and Man lived then in perfect Peace and Friendship there was no Breach because no Sin and so God's Face was not hid from him So in Heaven all the Godly enjoy the sweet and Soul-ravishing Presence of God and of Jesus Christ Joh. 12.26 Joh. 14.3 1 Thess 4.17 1 Joh. 3.2 Where I am there shall my Servant be And if I go and prepare a place for you I will come again and receive you to my self that where I am ye may be also so shall we ever be with the Lord. Saints there have the Fruition of God and of Christ for we shall see him as he is and this is the highest glory Man can be raised to we shall not only see God and the Lamb but be filled with the Joy and Delight of God and Jesus Christ Heaven from hence is called the Joy of the Lord if the perfect enjoyment and participation of the glorious Trinity or fulness of it so far as it is capable of Communication can delight and fill the Soul with Joy and Happiness the Godly in Heaven shall have it God's Face will never be hid from his Children any more there will be no more a Breach between the Soul and its Saviour VII Adam in Paradise had the Tree of Life and Liberty before he sinned to eat of the Tree of Life So in this Paradise of God we read of the Tree of Life which as some understand Rev. 2.7 is Jesus Christ And to him that overcometh will I give to eat of the Tree of Life which is in the midst of the Paradise of God which doubtless signifies the glorious participation of the Life Fulness and transcendent Sweetness of the Lord Jesus and of the continuance of the Life of the Saints in its full Strength Vigour and Glory to Eternity VIII Adam in Paradise had great knowledg both of God and the Nature of all Creatures God brought all the Creatures to Adam to see what he would call them and whatsoever Adam called each living Soul Gen. 2.19 that was the Name thereof the naming of the Creatures saith Ainsworth was a sign of Soveraignty it also manifested Adam's Wisdom in naming things presently according to their Natures as the Hebrew Names by which he called them do declare So the Saints in Heaven shall be perfect in Knowledg they shall know as they are known they shall know all the Patriarchs Prophets Apostles and all the Saints that ever lived by Name which we may gather by that Knowledg Peter James and John had of Moses and Elias in the transfiguration of Christ in the Mount which was a Figure of Heaven Disparity ADam's Pleasure and Delight in Paradise was much of it Earthly But the Saints Pleasure and Delight in the Celestial Paradise will be Heavenly II. Adam in Paradise was troubled with a tempting Devil But the Saints in the Celestial Paradise shall not be troubled any more with a tempting Devil for he shall be shut up in Chains of Eternal Darkness to be tormented for ever III. Adam soon lost his earthly Paradise by Sin and was turned out of all But those who are accounted worthy to obtain this Heavenly Paradise shall never lose it nor be turned out of it but continue in it for ever and ever even to the days of Eternity Heaven a Crown of Life 2 Tim. 4.8 Henceforth is laid up for me a Crown of Righteousness Rev. 2.10 And I will give thee a Crown of Life James 1.12 He shall receive the Crown of Life which the Lord hath promised to them that love him THE Reward of the Godly in Heaven is called a Crown a Crown of Life a Crown of Righteousness c. Parallels A Crown denotes any beautiful pleasing Ornament or profitable thing hence a Crown is put for to adorn and bless with good Things and so to make joyful Prov. 4.9 17.6 Psal 8.5 103.4 The Saints in Heaven shall be beautiful and very glorious they shall sparkle and shine forth like the Sun in the Kingdom of their Father plentifully enjoy and possess true Blessedness II. A Crown is a sign of a Kingdom and Dominion saith Ainsworth The glorified Saints in Heaven shall possess a Kingdom and shall be as Kings and Princes for ever and ever Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith Jam. 2.5 and Heirs of the or that Kingdom which he hath promised to them that love him III. A Crown denotes also Victory Christ warring against his Enemies and overcoming them hath on his Head many Crowns or Diadems So the Saints being Crowned signifieth that perfect Conquest they have through Christ obtained over Sin Satan Death and Hell c. IV. A Crown signifieth Glory Honour and external Grandure The glorified Saints shall be honoured and appear in eternal Grandure as Kings who have their Crowns on their Heads V. As there is nothing more rich glorious desireable nor esteemed among Men above a Crown or Kingdom So the Holy Spirit in setting forth the Reward and everlasting Glory of the Saints in Heaven compares it to these things But alas there is no earthly thing how splendant and glorious soever can sufficiently set out the state of the Saints after Death or the Glory of Heaven For Pleasure 't is called Paradise for Riches and Honour 't is called a Crown and a Kingdom A Crown of Life denoting that Saints in laying down their Lives for Christ shall not be at all losers thereby but only exchange it for a better a short momentary Life for an everlasting Life a Life of Joy for a Life of Sorrow a Life of perfect
born and incarnate by the strange and wonderful Power of the Holy-Ghost in the Womb of the Blessed Virgin yea in such a miraculous manner Luke 1.34 that when it was foretold her by the Angel she thought it impossible II. Isaac was mocked and basely abused by Ishmael the fleshly Seed So was Jesus Christ by the Jews who were the Children of the Bond-woman III. Isaac was led as a Lamb to the Slaughter So was Jesus Christ Tho in this there was a great Disparity the one was spared namely Isaac but Jesus Christ was sacrificed IV. Isaac was offered as it were and three days dead in his Father's Mind and Purpose yet died not but his Father received him as from the Dead So Jesus Christ offered but in respect of his Divinity died not and tho his Humanity lay dead hree days in the Heart of the Earth yet it revived again So both were saith Dr. Tayâ—or delivered from Death the third Day wherein the Apostle plainly makes him a Type Heb. 11.16 From whence he received him as in a Figure Type or Resemblance c. V. Isaac â—as the Learned observe was a Type of Christ in his Marriage 1. He married one of his own Kindred So the Spouse of Christ is of the same Flesh which he himself assumed 2. She was wooed by his Father's Servant So is the Spouse of Christ by his faithful Ministers 3. Rebekah resolved to forsake all her Friends and her Father's House to become Isaac's Wife So Believers forsake all in Affection and actually when called thereunto for the sake of Jesus Christ 4. She was deck'd with Jewels trimmed and rarely adorned when she came to meet Isaac So the Spouse the Lamb's Wife shall be richly deck'd and gloriously adorned to meet Jesus Christ when he comes in the Glory of the Father to receive her to himself Rev. 19.7 1 Thess 4. 5. She came to meet Isaac So shall the Saints meet Jesus Christ in the Air at the last Day Jacob a Type of Christ Parallels JAcob was a Supplanter as his Name signifies he supplanted Esau So Jesus Christ supplanted as Guild observes Sin and Satan c. II. Jacob was hated and persecuted by Esau So was Christ by Satan and his Emissaries In his great Afflictions he saw an Angel of God ascending and descending upon him So Christ after his Temptations in the Wilderness and also when he was in his bloody Agony was comforted by the Angels of God they administred unto him III. Jacob endured great Hardship for Rachel whom he dearly loved So Jesus Christ endured many Years Sorrow and Trouble for his Church whom he loved so dearly that he laid down his Life for her sake IV. Jacob was called a Prince with God he wrestled long and at last was comforted So Christ is a mighty Prince Heb. 5.7 and prevailed also being heard in that he feared Jacob's Ladder Gen. 28. a Type of Christ Parallels JAcob's Ladder which he saw in a Vision stood upon the Earth but the Top reached to Heaven So Christ albeit he was humbled in shape of sinful Flesh to the Earth as it were yet he was the Most High God reaching so to Heaven II. The Angels went up and down by it So we ascend up to God by Jesus Christ and God desâ—ends as it were by him also down to us III. The Lord stood above it and made Promises of Canaan to Jacob So God in Christ and through him hath made all Promises of Heaven and ratified them to us Gen. 28.19 IV. In the Place which was called the House of God and Gate of Heaven was the Ladder seen So in Christ's Church the true House of God we get a clear and full Sight of Christ Joseph a Type of Christ Parallels JOseph signifies Increasing he was the First-born of Rachel and Jacob's beloved Son So Christ in his human Nature in the Days of his Flâ—sh grew and increased in Strength and in Favour with God and Man and so also there shall be of his Kingdom and Glory in the World who is the Beloved of his Father Gen. 37 3â— II. Joseph was very beautiful and also excelled all his Brethren in true Vertue So Jesus Christ is more beautiful than the Children of Men he was full of Grace and Truth III. Joseph was a Man of great Wisdom able to expound deep Secrets c. In Jesus Christ are hid all the Treasures of Wisdom and Knowledg who is therefore called the Great Counsellor and is that blessed Lamb who hath prevailed to open the Books and loose the Seals thereof He hath the Spirit without measure and thereby opens all the deep Mysteries of God that lay hid from Ages and Generations c. Gen. 49.22 IV. He is called a fruitful Bough whose Branches run upon the Wall because out of him branched two Tribes Ephraim and Manasseh Therein saith Dr. Taylor he was a Type of Christ who is not only a fruitful Bough and called the Branch c. but also a Root from whom all the Tribes of God branch out and flourish And whereas those Trees are withered Christ shall see his Seed and prolong his Days and they shall abide to Eternity V. Joseph was a Type of Christ in his Actions 1. He was sent by his Father to visit his Brethren in the Wilderness who evilly treated him there So Jesus Christ came to visit his poor People who were wandering in the Wilderness of this World and when he came hither was evilly treated by his own Brethren the Jews who conspired to take away his Life like as Joseph's Brethren sought to deal by him 2. Joseph sed his Brethren and all his Father's House So Jesus Christ feeds the Church of God 3. Joseph being innocent yet suffered many hard Things So did Christ 4. He did all the Good he could for his Brethren who had ill deserved it from his hands So did Jesus Christ deal by poor Sinners who had abused him and still daily do 5. He taught his Brethren the great Duty of Brotherly Love See that ye fall not out by the way So Jesus Christ above all Lessons commends to us the new Commandment of Love c. VI. Joseph was a Type of Christ not only in the Actions of his Life and in respect of those Things he suffered and cruel Temptations he met with c. but also in his Advancement and great Preferment he by being abased was raised to Honour So was Jesus Christ Joseph was made a mighty Lord and was next to Pharaoh So is Christ advanced in Power and Glory next to God himself Every Man was to bow to Joseph Gen. 41.43 Phil. 2.10 Gen. 41.55 Acts 3.22 23. So every one is required to bow the Knee to Jesus Christ All were to go to Joseph they were to depend upon his Word Go to Joseph saith Pharaoh and what he saith to you do ye So God the Father hath given Christ a Name above every Name and whatsoever any Sinner
Beauty and Perfection in Christ is all fulness of Light Beauty and Perfection 2. There use was to receive by them answer from God in difficult Cases when the Priest consulted with him the Oracle by Vrim gave certain Direction So Christ is the most perfect Rule and Direction shadowed by that Heb. 1.1 2. As God spake then by Vrim to the Priest so now by his own Son Those who would have their Doubts resolved must go to the Vrim go to Christ and to his Ordinances c. But to return back and speak a little further to the Robe of the Ephod and Bonnet on the Skirts of the Ephod Exod. 28.31 were fastned the Pomegranets of blew Silk and Purple and Scarlet round about this Fruit had a most pleasant smell sweet in it self and sweetning other things and is full of precious Juice and Liquor 2. Bells of Gold between them round about a Golden Bell and a Pomegranate c. this Vesture or Garment might signify the Righteousness of Christ's Human Nature and by the sweet Pomgranates the most excellent savour of his Righteousness and Obedience in the Nostrils of God the Father in the behalf of Man which also in a Spiritual Sense was full of precious Juice and Virtue to qualify and abate the raging heat of God's Wrath as the Juice of Pomgranates doth allay the burning heat of an Ague or Feaver as also they might signify what a sweet savour Christ's Righteousness doth cast upon us when wrapped as it were therein who by Nature are in a stinking and loathsome Condition 2. As to the golden Bells they might figure forth the blessed sound of the Gospel or as some understand Christ's visible owning of us now in Heaven and our publick owning of him on Earth which must be Sincere we must not only make a sound but also have good Fruit we must not onâ—y have a Word for God but a Work for God a Bell a Pomegranate a Word and a Work 6. The High Priest must be heard when he goeth into the Sanctuary signifying saith Dr. Taylor the Power of Christ our High Priest's perpetual Intercession being entered into the true Sanctuary viz. Heaven it self for us As touching the Miter or Bonnet upon the Priest's Head made of blew Silk and fine Linnen like to an half Coronet beautified with a Golden Plate on which was written Holiness to the Lord. 1. The Miter might not only signify God's covering and protecting our Head the Lord Jesus and us in him but also his Kingly Dignity 2. The Golden Plate in which was written Holiness to the Lord figured forth in a most conspicuous manner that most divine and perfect Holiness of the Lord our Righteousness the Holiness of his Person the Holiness of his Nature the Holiness of all his Actions and Passions his Holiness who is the Cause Stream and Original of all our Holiness that is accepted of God Fourthly The Priest was a Type of Christ in the Execution of his Office 1. The Priest must kill the Sacrifices and none but he signifying Jesus Christ's voâ—untary Action Joh. 10.18 in laying down his Life for us none could take it away from him he was as well the Priest as the Sacrifice 2. The Priest offered the Blood of the Sacrifices to God and sprinkled it on the Alter no Man might offer his â—wn Sacrifice but he must bring it to the Priest Lev. 7.4 figuring there was no coming to God but by Christ who offered up his own Blood to atone for our Sins no other can offer any Sacrifice to take away Sin but him alone 3. The Priest prepared the Body of the Sacrifice fley'd it divided it into several parts Lev. 1.6 washed the Intrails put Fire unto the Burnt-Offerings consumed the Fat cast the Filth and Dung into the plâ—ce of Ashes c. signifying that Christ alone did the whole work of our Redemption he suffered the heat of God's Wrath and Justice he puts away all our Filth and covers it in his own Grave and washeth us in the Fountain of his own Blood c. 4. The Priest was to teach the People The Priest's Lips must preserve Knowledg Mal. 2.7 and thou shalt seek the Law at his Mouth this figured forth Christ in his Prophetical Office who is the great Doctor and Teacher of God's Mind and Will to the Children of Men 't is he who hath the Tongue of the Lâ—arned so that never Man spake like him Psal 45.2 it is he who hath the Words of everlasting Life 5. The Priests were to preserve the Oyl for Lights and the Incense Luk. 24.50 and for the daily Meat-Offering and the anointing Oyl c. signifying that Jesus Christ is the Preserver of all Grace in and for his Church he only watcheth for the safety of his People he preserves the light of Grace and good Works in us and the Oyl of Gladness from decaying in our Lamps and Vessels There were some Actions more peculiar to the High Priest 1. He must daily dress the holy Lamps and Lights Morning and Evening Lev. 24.2 3. before the Lord to preserve the Lights from going out So Christ preserves the Light of his Word and Gospel from being put out tho Men and Devils with all their Might have endeavoured to do it 2. He must weekâ—y make the Shew-Bread and set it before the Lord continually and Exod. 25.30 more expresly every Sabbath he must set on the Table twelve Loaves according to the number of the Tribes of Israel and take the old away c. In this he was a Type of Christ who sets himself continually in the Ministry of the Word as the Substance and Anti-type of the Shew-Bread before the Children of Men especially to feed and strengthen his own Children nay anâ— brings forth fresh Food new Bread for them every Sabbath 3. He must yearly and that in the day of Expiation go into the Holy of Holies Exod. 30.10 Lev. 16.2 to make an Atonement for himself for his House and for all the People but not without Blood signifyiâ—g that Christ by one alone Sacrifice of himsâ—lf hath opened the Sanctuary of Hâ—aven and by his Ascension hath made entrance into it on our behalf and there appears beâ—ore God once for all to make Intercession for us The Priest went alone without any Attendants Heb. 10.12 19 So Christ hath trod the Wine-Press alone no Competitor no Companion hâ—th he in this work and now pleads alone as our own and only Mediator by virtue of his own Blood at the Father's right Hand There is one that is but one Mediator between God and Man c. 4. The High Priest continually was to decide the highest Controversies he must judg between the clâ—an and the unclean he must put the one out and receive the other into the Congregation signifying that Christ only Christ alone is the Supream judg of all Controversies 't is his Word only that can
middle or within thee shall ascend above thee up up and thou shalt descend down down so the Hebrew which denotes that the Servants or Vassals of the sinning Israelites above whom they bore such a sway should become their Masters and bring them into Thraldom 2 Kings 4.19 And he the Son of the Shunamite said to his Father when he began to be sick in the Field my Head my Head that is my Head most grievously akes Psal 22.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God my God why hast thou forsaken me Which Repetition fervently denotes the overmuch cruelty of the Enemy and the mournful Condition of Israel in Captivity Esa 6.3 Holy holy holy is the Lord God of Hosts This triple Repetition denotes the Mystery of the Trinity or three Persons in one Divine Essence see Jer. 22.29 Ezek. 21.27 Mat. 23.37 Luke 22.31 23.21 John 5.24 Act. 9.4 Rev. 18.2 Lev. 24.8 2 Sam. 18.33 Esa 28.10 Hos 2.21 Ezek. 34.17 where you have Examples of this Figure Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplico to double 2. Anadiplosis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called in Latine Reduplicatio in English redoubling is when the last word of the former Sentence is repeated in the beginning of the next as Psal 121.1 2. Psal 122 2 3. Psal 98.5 Rom. 8.17 Psal 115.12 Rom. 9.30 10.17 Phil. 2.8 Jam. 1.3 Psal 113.8 This Figure helps to evidence and expound things as in the alleaged Examples Viz. Anadiplosis 3. Climax 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gradatio or a climbing by steps this is a continuation of the former Figure * in more degrees so as that the last of the antecedent Sentence must be a part of the following as Hos 2.21 And it shall come to pass in that day I will hear saith the Lord I will hear the Heavens and they that is the Heavens shall hear the Earth and the Earth shall hear the Corn and the Wine and the Oil and they that is the Corn and the Wine and the Oil shall hear Jezreel This Gradation may be fitly called an Epitome of Physical Theology which by a fair Prosopopaeia enumerates all the Causes of the Conservation of Universal Nature and particularly of Man See it at large expounded in our Philologia Sacra Book 1. p. 95. John 1.1 John 1.1 In the beginning was the Word and the Word was with God and God was the Word this Word was in the beginning with God The true Divinity of Christ and his distinct Subsistence from the Father are most fairly exprest by this Gradation In the third Proposition there is an inversion of the Terms viz. God was the Word for the word was God A like Climax respecting his Office and Benefits is subjoyned ver 4 5 c. See more Examples Joel 1.3 4. Rom. 5.3 4 5. 8.29 30. 10.14 15. 1 Cor. 11.3 Jam. 14 15. 2 Pet. 1.5 6 7. Matth. 10.40 Rom. 1.30 1 Cor. 3.23 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anaphora from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refero to bring back or rehearse is when the same word or more is repeated in the beginning of divers Clauses or Sentences as Deut. 28.3 Blessed shalt thou be in the City and Blessed shalt thou be in the Field ver 4. Blessed shall be the Fruit of thy Belly and the Fruit of thy Ground and the Fruit of thy Cattel c. ver 5. Blessed shall be thy Basket c. ver 6. Blessed shalt thou be when thou comest in and blessed shalt thou be when thou goest out The like Anaphora respecting the Curses of God upon the wicked and rebellious we read ver 16 17 18 19. This Figure is very frequent in Scripture take these few places instead of many Psal 3.1 2. Psal 29.3 4 5 c. Psal 67.5 6 7. Psal 115.12 13. Psal 118.8 9 15 16. Psal 148.1 2 3 c. Psal 150.1 2 3 c. Isa 2.7 8. Jer. 4.23 24 25 26. 5.17 50.35 36 37. 51.20 21 22 23. Micah 5.9 10 11 12. 7.11 12. Zeph. 1.2 3. 1 Cor. 13.4 7 11. 12.8 9 10. 2 Cor. 11.26 And in the Repetition of Pronouns and Particles Psal 94.5 Rom. 8.35 38 39. 2 Cor. 7.11 Phil. 4.8 c. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prope near to and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verto to change 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistrophe Conversion is a Figure when the same Word or Phrase is repeated in the end of divers Sentences Examples of the repetitions of single Words among which we reckon the Hebrew Affixes are to be read Deut. 32.10 Ezek. 26.23 24 25 26 27. Rom. 8.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God be for us who can be against us 2 Cor. 11.22 Are they Hebrews so am I are they Israelites so am I Are they the Seed of Abraham so am I c. Examples of Phrases or little Sentences are Psal 115.9 10 11. where their Help and their Shield frequently concludes the Sentence Psal 136.1 2 c. See Deut. 27.15 c. Psal 24.9 10. Joel 2.26 27. Ezek. 33.25 26 27. 36.23 24 25 c. Amos 4.6 8 c. Hag. 2.8 9. Lam. 3.41 c. Mat. 7.22 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symploce Complication the word is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wrap or couple together and is a Figure when the same Word or Phrase both begins and ends a Sentence which joyns the two last Figures viz. Anaphora and Epistrophe together Psal 118.2 3 4. Let Israel now say that his Mercy endureth for ever let the House of Aaron now say that his Mercy endureth for ever c. So Psal 136.1 2 3. Jer. 9.23 1 Cor. 12.4 5 6. 14.15 2 Cor. 9.6 c. Psal 47.6 Rom. 14.8 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a taking Epanalepsis Resumptio a taking back is when the same Word is repeated both in the beginning and end of a Sentence as Phil. 4.4 Rejoyce in the Lord always and again I say Rejoyce See Psal 53.2 2 King 18.33 1 Cor. 21.22 2 Cor. 4.3 1 Cor. 12.4 5 6. 14.15 2 Cor. 9.6 Psal 8.1 9. 46.1 ult 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epanados Regression or turning back derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ascending or climbing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upwards and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Way is a Figure when the same word is repeated in the beginning and middle or in the middle and end so as that there is an Inversion of them as Isa 5.20 Wo unto them who call good evil and evil good who put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Ezek. 7.6 7. Gal. 2.16 2 Cor. 2.10 15 16. John 8.47 Ezek. 36.6 Rom. 7.19 Psal 114.3 4 5 6. Ezek 32.16 2 Thess
my Fathers Kingdom Here the first word Drink is properly understood but the latter Metaphorically denoting their partaking together of the Joys of Heaven Joh. 1.10 The World was made by him and the World knew him not The former World notes the whole Universe the latter Vnbelievers c. see Joh. 2.23 24. and Joh. 4.31 32 34. Rom. 2.26 28 29. Rom. 3.21 27. Rom. 7.23 Rom. 9.6 They are not all Israel which are of Israel that is all who are born of Israel according to the Flesh are not true spiritual Israelites Rom. 12.13 14. where there is an Antanaclasis in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.24 the first breaking is taken properly the second breaking Metaphorically for the Passion of Christ as Luk. 22.19 See Isa 38.13 c. and 1 Cor. 15.28 Mat. 5.19 Matth. 5.19 Whosoever shall break one of these least Commandments shall be called least in the Kingdom of Heaven the first least expresses the sense of the Pharisees who esteemed some of the Precepts of Christ amongst the least the second least alluding to the former signifies the same with none or not at all viz. He shall be none in the Kingdom or he shall not enter there at all Mat. 18.1 Matth. 18.1 The Disciples say unto Jesus Who is the greatest in the Kingdom of Heaven V. 4. Christ answers Whosoever shall humble himself as this little Child the same is greatest in the Kingdom of Heaven The first word greatest in the sense of the Disciples signifies him that hath Preheminence over others the second greatest alluding to the former denotes a Participation of the Kingdom of God without respect to inferiours the sense is whosoever humbles himself shall injoy his part in the Kingdom of Heaven Mat. 19.16 Matth. 19.16 The Young Man saith unto Christ Good Master c. Ver. 17. Christ answers Why callest thou me good there is none good but one that is God The first good denotes any Goodness communicated to the Creature by the Lord such as may be found in a meer Man for such the Young Man judged Christ to have the latter good alluding to the first expresses the Essential Goodness of God who is the Fountain and Original of all the Good in the Creature The sense therefore of the words of Christ is Either call me not good or believe me to be the true God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man See Joh. 4.31 Joh. 6.28 Acts 26.28 Sometimes there happens an Ellipsis in this Figure the latter being understood by the former as Joel 2.13 Rend your Hearts and not your Garments here is a double Proposition 1. Rend your Hearts 2. Rend not your Garments the first is Metaphorical the other Proper CHAP. IV. Of the Figures of a Sentence in Logism WHat these are we have before defined They are distingush'd thus 1. Such as are in Logism or in a Sentence without Collocution or talking together 2. Such as are in Dialogism or by way of Dialogue or mutual Conference There are five of the first sort viz. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exclamation is a pathetical Figure Exclamation ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exclaim whereby the Speaker expresses the Passion or vehement Ardor of his Mind by various Interjections expressed or understood to move the Affections and Minds of those he speaks to O! Alas Behold are Signs of it this Figure is made in Scripture 1. In way of Admiration Psal 84.1 How amiable are thy Tabernacles O Lord of Hosts Psal 133.1 Behold how good and how pleasant it is for Brethren to dwell together in Vnity Rom. 11.33 O the depths of the Riches and of the Wisdom and of the Knowledg of God! How unsearchable are his Judgments and his Ways past finding out see Psal 8.1 144.15 2. In a way of Wishing or Praying 1 Chron. 11.17 O that one would give me Drink of the Water of the Well of Bethlehem which is at the Gate Psal 14.7 O that the Salvation of Israel were come out of Sion See Psal 42.2 Isa 64.1 Rom. 7.24 O wretched Man that I am who shall deliver me from the Body of this Death See Gal. 5.12 Job 6.8 Psal 55.6 3. In Praise Mat. 15.28 O Woman great is thy Faith Mat. 25.21 23. Well done good and faithful Servant 4. In a way of Sorrow and Complaint Psal 22.1 Mat. 27.46 My God my God why hast thou forsaken me Isa 6.5 Wo is me for I am undone 5. In way of Commiseration or Pity Josh 7.7 Alas O Lord God wherefore at all hast thou brought this People over Jordan to deliver us into the hand of the Amorite to destroy us Ezek. 9.8 Ah Lord God wilt thou destroy all the Residue of Israel in thy pouring out thy Fury upon Jerusalem Luke 13.34 Lam. 1.1 6. In a way of Indignation Detestation and Reproof Isa 1.4 Wo to the sinful Nation a People laden with Iniquity a Seed of Evil-doers c Ezek. 16.23 Wo wo to thee saith the Lord God c. See Mat. 11.21 17.17 Luke 24.25 Jer. 44.4 Acts 13.10 O full of all Subtilty and Mischief thou Child of the Devil thou Enemy of all Righteousness wilt thou not cease to pervert the right ways of the Lord Acts 7.51 Rom. 9.20 7. In a way of Joy and Exultation as Psal 57.7 135.21 Blessed be the Lord out of Sion which dwelleth at Jerusalem Hallelujah that is praise ye the Lord See 1 Cor. 15.55 8. In a way of Obsecration or Beseeching Psal 118.25 Save now I beseech thee O Lord O Lord I beseech thee send now Prosperity Rev. 22.20 9. In a way of Reprehension Gal. 3.1 O foolish Galatians who hath bewitched you c. See Acts 7.51 52 c. 10. In a way of Derision Mat. 15.29 Of Fear 1 Tim. 6.11 c. Epiphonema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acclamation and is wont to be subjoyned to an Exclamation as a certain species of it It is a little Clause or apt Sentence added after the thing is expounded From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamo to cry out exhibiting a certain Emphasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 briefly and concisely as Psal 2.12 Psal 3.8 Mat. 22.14 Luke 10.30 Acts 19.20 Mat. 19.27 Mark 7.37 c. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epanorthosis Correction or Amending is the Reinforcement of the Clause last uttered by what follows or a re-calling of what one said to correct it From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—orrigo to correct It is stated in a threefold manner 1. When that which was said is wholly disown'd and corrected by a more apt more proper and significant Expression as Mark 9.24 when the Father of the Child that was possest with a dumb Spirit said Lord I believe but recollecting himself and confessing his Infirmity immediately subjoyns help thou mine Vnbelief Joh. 12.27 John 12.27 Christ prays to be saved from Death Father save me from this hour yet immediately correcting that Prayer which shews the
like this or that Thing we are not to understand that it is so in all its Parts or in every Respect but only in such Things as are declared in the Similitude So Christ is compared to a Thief only in this respect because he comes in a Time when unlook'd for or when unexpected Luk. 12.39 9. All Parables do not conclude in the same but in a different Manner Some from Likeness a simili as the seven Parables Mat. 13. Some from Things unlike as that of the unjust Judge Him that desired three Loaves and the unjust Steward c. FINIS AN Alphabetical Table OF THE FOURTH BOOK A. Afflictions AFflictions compared to Fire in five respects Page 378 When Afflictions may be said to be very grievous Page 388 389 The Nature Kind and Cause of Afflictions largely opened Page 377 to 390 Ambassadors Ministers of Christ are his Ambassadors Page 282 Angels Angels why so called Page 49 They are compared to Watchers the Reason why shewed in five Things Page 50 Their Work and Office Page 50 51 52 Why they are called God's Host opened Page 53 54 Why they are compared to the Face of a Man c. opened Page 57 Why to a Flame of Fire opened Page 62 Why compared to Horses white red c. Page 63 64 Anchor Hope a sure Anchor shewed at large in eleven Particulars Page 26 27 28 Arrows Afflictions God's Arrows Page 389 What more particularly are God's Arrows Page 390 B. Babylon THe Church of Rome proved to be Mystery Babylon Page 297 First Negatively 1. By Whore of Babylon is not meant Jerusalem 2. Not the Turkish Empire 3. Not Rome Heathen 4. Not Protestants of any Denomination Page 300 to 303 Secondly In the Affirmative That by the Whore or Mystery Babylon is meant the present State and Church of Rome clearly evinced Page 322 to 326 Baptism Baptism how taken Page 36 37 Called a Burial Page 35 Babes Saints called Babes wherefore shewed in eighteen Particulars Page 140 141 Blind Wicked Men blind shewed in five Partic. Page 230 Bitter How a Saint may be sustained under bitter Afflictions Page 389 Breast-plate Why Righteousness is so called Page 10 11 Builders Why Ministers of the Gospel are called Builders opened in ten Particulars Page 277 278 Bulls Wicked Men why called Bulls Page 235 236 Burthen Sin a Burthen shewed in three things What a Burthen Sin is opened Page 344 The least Sin a Burthen to a tender Heart Page 344 Bush The Church compared to a Bush on Fire shewed in six things Page 106 107 108 C. Captives Wicked Men Captives with the Nature of their Captive-State opened Page 201 to 204 Clouds Christ 's Ministers why compared to Clouds Page 269 False Teachers compared to Clouds without Rain Page 294 Captain What kind of Captain Christ is shewed Page 158 Cedars Saints compared to Cedars opened in five Particulars Page 181 182 Children Saints called Children of God opened Page 142 143 Conscience What Conscience is opened Page 69 Conscience a Witness shewed in ten Particulars Page 70 71 72 The Excellency of a good Conscience Page 73 How a good Conscience may be known Page 74 City of God The Church called the City of God shewed in twenty Particulars Page 76 to 83 What a City Sion is Page 84 Church Church the Anti-type of Solomon's Temple Page 87 Church the Anti-type of the second Temple Page 89 Courage Saints like a Lion for Courage wherein their Courage ought to be shewed opened in eight Particulars Page 188 D. Day of Grace WHy so called Page 367 How to know when the Day of Grace draws towards an end shewed in five things Page 368 Darkness Divers Metaphorical Notations of Darkness Page 383 Hell a Place of utter Darkness Page 411 Affliction called Darkness Page 383 Death Death a Sleep why so called opened in three things Page 399 Dead Wicked Men dead in Sin what meant thereby opened in seven Particulars Page 227 228 Debt Debtors Sin a Debt why so called opened Page 332 334 How our Debts are satisfied for and yet freely forgiven largely opened Page 236 to 238 Wicked Men why called Debtors Page 200 Devil Wicked Men compared to the Devil Page 254 Devil why called a Lion and a Serpent Page 363 Dignity The great Dignity of Ministers Page 286 Dogs Wicked Men compared to Dogs in sixteen Particulars Page 232 c. Doves The Property of Doves and why the Saints are compared to them opened in 13 things Page 192 Deceivers Their many Ways to deceive laid open Page 295 Door What the Door is into the true Church Page 278 279 E. Eagles SAints compared to Eagles in ten things Page 141 Why wicked Men are compared to Eagles Page 253 F. Faith FAith why called a Shield Page 16 How you may know true Faith Page 15 16 17 The Necessity of Faith Page 19 20 The Difference between a weak and strong Faith Page 20 21 The Excellency of Faith Page 15 16 Family The Church called a Family Page 128 129 The Nature and Excellency of the Government thereof Page 128 129 Foxes Wicked Men why compared to Foxes Page 241 242 Forgiveness of Sin What it is we ask of God in that Petition Forgive us our Debts Page 340 341 No Forgiveness without Christ's Blood or Reconciliation made by him Page 342 Fowler Satan why called a Fowler and what a subtil Fowler he is opened in 5 Things Page 362 363 Floods Afflictions compared to Floods in 9 Things Page 386 In what respect God may be said to sit upon the Floods ibid Field This World why called a Field Page 392 Furnace Afflictions why compared to a Furnace Page 381 Fools Wicked Men Fools or Idiots opened Page 111 112 G. Garden THe Church why called a Garden opened in many Particulars Page 112 113 Girdle Truth why called a Girdle opened in 10 Partic. Page 4 to 8 Government The Nature of Church Order and Government opened in 12 Partic. Page 129 The Excellency of a Family or Church consists in its good and orderly Government Page 130 Gold The Nature of Gold and why Faith is compared to it opened in seven Partie Page 15 16 17 The Excellency of tryed Faith above Gold Page 18 The Godly why compared to Gold Page 190 191 Goats Why wicked Men as Hypocrites c. are compared to Goats Page 243 244 Why the Devil is call'd the God of this World Page 359 Godliness Godliness a great Mystery proved by nine Arguments Page 371 372 Gray-Hairs Sin and Judgments upon a People why called Gray-Hairs in six Things Page 357 England at this time gray-headed Page 359 H. Hardness CHrist's Souldiers must endure Hardness opened in seven Particulars Page 154 155 Harvest Day of Grace why called Harvest in 8 Things Page 370 Heirs Saints why called Heirs Heirs of God in six Things Page 145 Heart Heart of Flesh why so called and how such a Heart may be known in four things Page 194 Heaven Heaven why called Paradise Page 407 Heaven called
2.4 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polyptoton in Latine Casuum varietas a variety of Cases or the change of the Case or Termination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variously and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall is when words of the same Root Primitive or Original are used in a different Termination with respect to Mood Tense Person Case Degree Gender Number c. As Psal 68.15 16. Isa 24.16 Hos 10.1 Mich. 2.4 Rom. 2.21 22 23. 4.18 2 Cor. 9.8 10.12 Gal. 2.19 20. Eph. 1.3 c. There is an elegant Polyptoton in those Lines of the Learned Picus Earl of Mirandula Namque tua est nostris major Clementia Culpis Et dare non dignis res mage digna Dei. Quanquam sat digni si quos dignatur amare Qui quos non dignos invenit ipse facit Gen. 50.24 The Lord when he visiteth in visiting will visit you see Rom. 11.36 Eccles 12.8 Dan. 2.37 John 3.13 1 John 3.7 2 Tim. 3.13 Heb. 6.14 Joh. 17.25 Isa 19.2 c. CHAP. II. Of a Paronomasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paronomasia Agnomination or Likeness of Words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Composition signifies with Alteration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change or allude to a Name or Word is when by the change of one Letter or Word the Signification thereof is also changed This Figure is frequent in the Latine and is very ornamental as Nata salo suscepta solo patre edita Coelo ab exordio ad exodium And the native Beauty of it being peculiar to the Original Languages can hardly be shewn in English There are many in the Hebrew of the Old and the Greek of the New Testament which the Learned may find in Glassius take however a few English Examples by which you may judg of the rest as Friends turn'd Fiends You are like to have a bare gain out of this Bargain Bolder in a Buttery than in a Battery Wine is the Blood of the Vine No stumbling but tumbling Errors will cause Terrors Scripture-Examples are many as 2 Cor. 10.3 Though we walk in the Flesh yet do we not war after the Flesh 2 Cor. 6.9 As unknown and yet known see 2 Cor. 4.8 9. and Mat. 8.22 Examples in the Hebrew Text are Isa 57.6 65.12 Gen. 18.27 Exod. 25.27 and 32.18 1 Sam. 13.7 Psal 69.30 31 32. Isa 5.7 13.6 Joel 1.15 Jer. 1.11 12. Jer. 48.43 Isa 24.17 Gen. 9.27 Isa 65.11 In the Greek Text Mat. 16.18 Ma◠16.18 expounded Tu es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edificabo Ecclesiam meam c. where there is an allusion to the Name of Peter tho Christ speaks of himself Peter having confessed him to be the Son of the Living God 1 Pet. 2.4 5 6. which plainly appears by the Context As if Christ had said The Name I give thee is not in vain for thou hast acted conformable to it when in thy Confession thou hast exprest the true Rock upon which thou and all Believers art to be built Erasmus thus paraphrases it I also because I would not have so magnificent a Testimony unrequited affirm That thou art truly Peter that is a solid Stone so fixt that thou shalt not waver hither and thither according to the giddy humour of the Vulgar And upon this Rock of thy Profession viz. my Self will I build my Church that is my House and Palace as upon an immoveable Foundation which all the open Violence or private Stratagems of Hell shall not be able to destroy Satan will employ his various Artifices to insnare you and will stir up a wicked Generation to circumvent trepan and persecute you but mine All-powerful Protection shall be your invincible Defence during your sound and solid Profession the Church is my heavenly Kingdom the unbelieving World is the Devil 's none of the former have need to fear the latter if he be a Peter that is like thee In the Syraick Tongue in which Christ speaks the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Peter a Proper Name and Petra a Rock a Noun Appellative Hence Bellarmine clamors Saying We have what we would viz. that Peter is that Rock of whom Christ speaks If Augustine says he had considered that Cephas signifies nothing but a Rock Lib. 1. de Pont. Rom. c. 10. and that the Lord had said thou art a Rock and upon this Rock c. he had made no doubt of the Truth of our Sentence But the Jesuit gains nothing by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is a Proper Name has a different Signification from Cephas as it is a Common Name as Abel Deborah Rachel Jona c. signify one thing when they are Proper Names and another when they are Common Names altho there be no change in the Word or Denomination the Syriack joyns a Masculine Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he to the first Cephas and the Feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec this to the latter Cephas which is of the Feminine Gender when it signifies a Stone as 1 Cor. 10.4 Mat. 23.42 Mark 16.4 Most faithfully therefore has Matthew expressed the Words of Christ in Greek which alone is to be esteem'd Authentick and 't is certain that the Holy Spirit did on purpose change the Speech in the authentical Greek Text to make it perspicuous lest any body through Error or Inadvertency should apply those things to Peter which must be understood of the Doctrine and Confession of Christ or Christ himself proposed in that Confession From the whole we may infer what a weak Foundation the Pope's Supremacy is built upon Mat. 11.17 We have piped and ye have not danced we have mourned unto you and ye have not lamented In the Syriack Tongue in which Christ spake there is a fair Allusion in those words Danced Lamented for both are of the same Root and differ only in Conjugation CHAP. III. Of Antanaclasis Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reciproco Refringo AN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antanaclasis which signifies Refraction or Reciprocation is a Figure when the word is repeated in a different if not a contrary Signification Examples in the Hebrew Text are Judg. 15.16 where the same word signifies an Ass and a Heap 1 Sam. 1.24 And the Boy was a Boy so the Hebrew that is as we render it The Boy was young See Psal 141.5 Eccles 7.7 Psal 58.9 10. Isa 37.18 58.10 66.3 4. Jer. 7.18 19. Jer. 8.4 14. 34.17 Ezek. 20.24 25. 41.24 Mat. 8.22 Follow me and suffer the Dead to bury their Dead the first Dead denotes the wicked who are spiritually dead in Sin the second Dead such as are naturally dead or departed from this Life Mat. 26.29 I will not drink henceforth of this Fruit of the Vine until that day when I drink it new with you in