and abstain from it from right Principles and not only to leave it but to loath it Again it consisteth in keeping up all holy and religious Duties viz. Reading Hearing Praying Distributing to the Poor Conforming to all moral and positive Precepts to be holy at home in the Family in the Church in the World to exercise a good Conscience towards God Acts 24.16 and towards Men. This is to put on the Breast-plate of Righteousness I might give many Directions about putting it on and also shew some of Satan's cunning Stratagems in endeavouring to make useless this blessed Piece of the Christian's Armor in laying Discouragements in the way of true Piety or by persuading Persons they have this Breast-plate on when 't is a counterfeit one He persuades Men that Moral Righteousness will serve their turn and sufficiently preserve them from eternal Death But this shall suffice in this place The Shield of Faith Ephes 6.16 Above all take the Shield of Faith c. FAith is a Grace a most precious and excellent Grace of the Spirit of God whereby the Soul is enabled to believe or go out of it self and wholly to rely and rest upon Christ crucified or on his active and passive Obedience upon the Warrant of the Promise for Justification and eternal Life Metaphor Parallel A Shield is a Piece of Armor that Souldiers were wont to carry with them into the Field when they were to engage their Enemies FAith is a part of a Christian's spiritual Armor All Christ's Souldiers ought to carry this Weapon into the Field with them when they engage the Enemy of their Souls Above all take the Shield of Faith II. A Shield is a Piece of Armor made for Defence II. Faith is of excellent use to defend the Soul from all spiritual Dangers of Sin and Satan and other Enemies III. A Shield is not for the Defence of any particular part of the Body as almost all other Pieces are The Helmet is fitted for the Head the Breast-plate is designed for the Breast so others have their several Parts which they are fastened to But a Shield is a Piece that is intended for the Defence of the whole Body It was wont to be made very large for its broadness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gurnal a Door because so long and large as in a manner to cover the whole Body to which that place alludes Psal 4.12 Thou Lord wilt bless the Righteous with Favour thou wilt compass him about as with a Shield III. So the Grace of Faith defends the whole Man every part of a Christian 1. Sometimes Satan's â—emptations are levell'd against his Head and if he can hit him there he wounds sorely He will be disputing against this Truth and that Truth and make a Christian doubt concerning them if possible because his own Reason cannot comprehend them As perhaps it may be about the Deity of Christ or the Holy Trinity how they can be three and yet but one or about Satisfaction How the Debt is paid and yet the Sinner freely pardoned c. Now Faith is as a Shield to a Saint at this time and interposeth between a Christian and this Arrow of Satan it comes in to the relief of the Saints weak Understanding as seasonable as Zerviah did to David when the Giant Ishbibenob thought to have slain him I 'le trust the Word of God saith the Soul rather than my own purblind Reason what I cannot comprehend I will believe Thus Abraham not being weak in Faith Rom. 4.19 considered not his own Body now dead c. Sense and Reason would have made sad work at such a dead Lift but Faith brought him off victoriously Secondly Sometimes Satan strives to hit the Conscience all his Assaults and fiery Darts are at another season aimed at that to wound that to cause Horror and Terror within by setting the Evil of Sin and of his own Heart and the Infirmities of his Life before him Satan sets our Sins before us not to humble us but to wound us he shews our Sins to us but hides a Saviour from us Satan hath sometimes tempted gracious Persons to lay violent hands upon themselves when the heinous Nature of their Sin hath appeared to them and the Danger they are in thereby as it was with the poor Jailor Acts 16. Acts 16. But now Faith prevents and keeps off all the Danger and quencheth this fiery Dart. Christ died for Sinners for the chiefest of Sinners and tho thou art a Sinner a great Sinner the worst of Sinners yet saith Faith Thou art but a Sinner and there is Mercy for such Believe on the Lord Jesus Christ and thou shalt be saved if thou canst believe and throw thy self on Christ thy Sins shall not be thy Ruin Thirdly He labours to ensnare the Affections of the Soul or deaden its fervent Love to Jesus Christ by presenting the Pleasures and Profits of this World to it Thus he served our Saviour himself But now Faith shields off this Dart also by shewing the Excellency of the Lord Jesus to the Soul and that all things without him and in comparison of him are nothing nay less than nothing and also by setting the World to come and the Glory thereof before the Eyes of the Soul Heb. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen IV. A Shield tho heavy and somewhat unwieldy to such as have not skill and strength to use it yet it is a moveable Piece of Armor which an expert Souldier with a watchful eye can turn this way and that way to stop a Dart or Blow from lighting on any part that they were directed to by the Enemy IV. Faith is a piece of Christian Armor which unskilful Professors are not ready to use but an experienced Soul can turn it any way to keep off the Arrow and fiery Darts of Satan from hurting or wounding him He observes what part the Enemy aims to hit or how the Temptation is laid It is a great point of Christian Wisdom rightly to exercise the Shield of Faith A Man must be sure to have a watchful Eye upon his Adversary or else for all his Shield he may soon be wounded V. A Shield doth not only defend the whole Body but it is a Defence to other parts of a Souldier's Armor also it keeps off the Dart from the Helmet and Breast-plate likewise V. Faith doth not only defend the whole Soul but also 't is a Safeguard to all the other parts of a Christian's Armor it is that which secures Hope the Helmet of Salvation for without Faith Hope would soon be broken in pieces Also it secures the Breast-plate of Righteousness for neither Christ's Righteousness nor any inherent Holiness in the Soul will avail any thing without Faith VI. A Shield hath been of wonderful advantage to Souldiers in former Times when it was in use it hath preserved them in the
of the Mind Will and Counsel of God as is sufficient by the Blessing of God upon a consciencious reading thereof to acquaint a Man with the Mysteries of Salvation to work in him a true Faith and bring him to live godly righteously and soberly in this present World and to Salvation in the next The Translators generally as they have been Men of Learning so likewise have they been honest and for the most part godly Men and thâ—refore would not for their own Honours sake and much more for Conscience sake abuse the World with any wilful false Versions to lead Souls into Error in a Matter of that importance Or if some shoulâ— have â—een so wicked others as learned and of better Principles would soon have discovered the Imposture Nor if we consider how many Men of different Persuasions have translated the Bible and harmoniously agree in all things of moment is it possible to imagine they should all combine so impertinently as well as wickedly to put a Fallacy on Mankind which everry one that has but bestowed a very few Years in the Study of the Languages can presently detect Object 5. How can we think the whole Bible to be of divine Inspiration when some parts of it contradict others The Divine Spirit cannot be contrary to it self yet is there any thing more opposite than the two Evangelists in reckoning up our Saviour's Genealogy St. Matthâ—w (o) Mat. 1.16 says Jacob begat Joseph the Husband of Mary (p) Luk. 3.23 and St. Luke says Joseph the Son of Eli. Answ The seeming Contradictions of Scripture for they are really no more are an Argument that in the writing of this Book there was no corrupt Design or Confederacy to engage the Opinions of Men and upon a due Scrutiny there will appear in them a deep and unthought of Concord and an unanimous Tendency towards the great End of the Whole 'T is our Inadâ—ertency or shallow Apprehension makes us think the Scripture is at variance with it self In the two Texts cited a natural Father is one thing a legal Father another For you must know that Joseph and Mary were both of one House and Family he descended from David by Solomon she by Nathan but in the Posterity of Zerobabel they were divided into two several Families whereof one was the Royal Race and that Linage Joseph was of which Matthew follows The other Family Luke follows whereof Mary was whom Joseph marries and by that means is called the Son of her Father Eli. So that here is no Contradiction but on the contrary an excellent Discovery of our Saviour's Line drawn down on bâ—th sides whereby it appears that as he was Joseph 's reputed Son so he had a Title to be King of the Jews and as he was born of Mary so likewise on her Side he descended from David as was promised of the Mâ—ssias But for reconciling all such seeming Contradictions see Mr. Streat 's Book entitled The dividing of the Hoof a very useful Piece and worthy Perusal I have but one Argument more to add from a very learned Author and then I shall close up all with the Testimony of the Reverend and Learned Mr. John Calvin 17. The internal Evidence of the Spiâ—it XVII And now it may not be amiss to add one Thing more which I could not pass by i. e. Notwithstanding the great Force and Strength of external Arguments and Motives to evince the Divine Authority of the Holy Scripture yet it is absolutely necessary to the stability and assurance of our Faith in order to eternal Life to have the internal Testimony of the Holy Spirit upon our Hearts or the effectual Operations thereof for if he does no otherwise work in and upon our Hearts but by the common Communication of spiritual Light unto our Minds enabling us to discern the Evidences that are in the Scripture of its own divine Original we should be often shaken in our Assent and moved from our Stability Therefore considering the great Darkness and Blindness which remains upon the Minds of Men all Things believed having some sort of Obscurity attending them besides the manifold Temptations of Satan who strives to disturb our Peace and weaken our Faith and cause Doubtings Happy are such who can experience the powerful Establishment and Assurance of the Holy-Ghost who gives them a spiritual sense of the Power and Reality of those Things believed whereby their Faith is greatly confirmed This is that which brings us unto the Riches of the full Assurance of Understanding (a) Col 2 2â— 1 Thess 1.5 and on the account of this spiritual Experience is our Perception of spiritual Things so often expressed by Acts of Sense as Tasting Seeing Feeling c. which are the greatest Evidences of the Property of Things natural 'T is the Holy Spirit that assists helps and relieves us against Temptations that may arise in us so that they shall not be prevalent And indeed without this our first prime Assent unto the Divine Authority of the Scriptures will not secure us but the Influence and Assistance of the Spirit in the midst of Dangers so strengthens the sincere Christian that it makes him stand as firm as a Rock who has no skill to defend the Truth by force of Arguments against those subtil and sophistical Artificers who on all occasions strive to insinuate Objections against it from its Obscurity Imperfection Want of Order Difficulties and seeming Contradictions contained therein c. Moreover there are other special and gracious Actings of the Holy-Ghost on the Minds of Believers which belong also to this internal Testimony whereby their Faith is established viz. his anointing and sealing of them his witnessing with them and his being an Earnest in them Wherefore altho no internal Work of the Spirit can be the format Reason of of our Faith or that which it is resolved into yet it is such as without it we can never sincerely believe as we ought nor be established in believing against the Temptations of the Devil and Objections of evil Men. It hath been already declared Dr. Owen saith a Reverend Divine that it is the Authority and Veracity of God revealing themselves in the Scripture and by it that is the formal Reason of our Faith or supernatural Assent unto it as it is the Word of God It remains only that we enquire in the second place into the Way and Means whereby they evidence themselves unto us and the Scriptures thereby to be of God so as that we may undoubtedly and infallibly believe them so to be Now because Faith as we have shewed is an Assent upon Testimony and consequently Divine Faith is an Assent upon Divine Testimony There must be some Testimony or Witness in this Case whereon Faith doth rest and this we say is the Testimony of the Holy-Ghost the Author of the Scriptures And this Work and Testimony of the Spirit may be reduced unto two Heads c. 1. The Impressions
Paul determined to know nothing so much as Christ and him crucified When we know Christ better we shall understand this Mystery better Christ is the Mystery wrapt up in all the Gospel he is the Scope of all the Scripture the Pearl hid in the Field every Line is drawn to him as the proper Center all the Types and Shadows pointed to him and all the Promises run in him Jesus Christ is really and truly God and yet very Man God and Man in one Person and is not this a Mystery 1. Is it not a Wonder that a Woman should compass a Man 2. That he that made the World should be born of a Woman 3. That the Ancient of Days should become a Child of a Day old 4. That Blessedness it self should be brought under a Curse for Sinners Christ was made a Curse for us Gal. 3.13 as it is written Cursed is every one that hangeth on a Tree 5. That he that was the Heir of all things Heir of both Worlds should be laid in a Manger 6. That he who was God over all should have no where to lay his Head 7. That he should become poor who was so rich and by his Poverty make others rich is not this a Mystery 8. He by dying destroyed Death and unless he had died we could not live and by Death he brought us to Life 9. And is it not a Mystery that a Person should be capable to die and yet by his own Power raise himself up again from the Dead 10. Is not this a Mystery that the Physician should die to cure his Patient nay and unless he die the Sin-sick Soul could not live and that his Blood should be the Balsam Is it not a great Mystery that the offended Saviour should suffer to free the offending Sinner 11. Is it not a Mystery that the Nature of Man should be so joined to the Divine Nature of God that both should make but one Christ and that our Nature should be exalted above the Nature of the Angels that Man should sit at God's right hand that Man should be very God and God very Man in one Person O how great is â—he Mystery of Godliness Acts 2.23 chap. 4.28 12. Is it not a Mystery that Christ suffered according to the Decree and determined Counsel of God and yet the Jews did wickedly in putting him to Death Secondly The Mystery of Christianity appears to be great 1. in God's casting off the Jews who followed after Righteousness and in calling the Gentiles who followed not after Righteousness That God should not be found of them that sought him and be found of them that sought him not 2. That God should chuse poor and contemptible Ones into his Service and reject the Wise the Noble and the Learned and that by weak Things he overcame the Mighty and by Folly confounded the Wisdom of this World Thirdly There is a great Mystery in Election in Justification in Sanctification in Renovation c. Nay what Branch or Part of the Doctrine of Godliness is not full of Mystery Fourthly There is a Mystery in every Grace 1. In Faith As 1. That a Sinner should believe i. e. go out of himself and be carried above himself to believe Things impossible to Man's Sense and above his Reason that he should seek for Justification by the Righteousness and Obedience of another for a Man as one would think to have a great deal of Holiness and good Works and yet to throw it as it were all away and be dead to it in point of Trust and Dependence is not this a Mystery 2. To believe when every thing is opposite to it To work for Life and to oppose some Sin a natural Man is ready to do but to believe in Christ for Life and Holiness to relie upon his Doings his Works and Merits this the Heart of Map is averse to nay and Satan opposeth it the World mocks at it and accounts it Foolishness 3. That a Man should believe and not see nay believe as Abraham did in hope against hope 2. There is a Mystery in Love that a Man should love him with an endeared Affection with a superlative Love whom the World can see no beauty in nay thus to love him whom their natural Eyes never beheld nay love him who is able to make great and save from all Misery and yet suffers his People and best beloved Ones to lie amongst the Pots and to be hated and persecuted in the World and to appearance to be of all Men the most miserable A Saint knows the Reason of these Things but 't is a Mystery to others The Love of Christ turns the Affections another way it drives as it were Jordan back it makes the Waters ascend and run up hill Is it not a Mystery to see a Saint who hath a Hundred nay it may be Five Hundred a Year a gracious Wife many sweet and lovely Children enjoying much Health and living in all Prosperity yet if he hath lost the Light of God's Countenance or Christ be withdrawn from him he is cast down and greatly distressed and afflicted in his Spirit and crying out Ah! what is all that I possess sith I want the Love of Christ the Presence of Christ what 's an Estate and no Christ Wife and Children and no sight of Christ Christ saith he is all to me and all is nothing without him This is a Mystery to carnal Hearts they wonder at it Nay to see a Man that hath all the Comforts of the World expose himself to cruel Mockings Loss of Goods to Imprisonment and Death it self for Christ's sake is a strange thing to worldly Men they think the Man is mad 't is a Mystery to them c. Fourthly The Effects and Operations of Grace and Godliness are a Mystery 1. That God should make Men wise by teaching them to become Fools 1 Cor. 3.18 2. That the way to become rich very rich eternally rich is to become poor This is a Mystery yet this Mystery is taught us in the Person of Christ David was a King and very rich yet cries out I am poor he was poor in Spirit This poor Man cried There is that maketh himself rich yet hath nothing there is that maketh himself poor Prov. 13.7 and yet hath great Riches 3. That the way to have all is to lose all and that a Man gains most when he loses most Is not this a Mystery 4. That Men must die to live or that the way to live is to die nay that God kills by making Souls alive and yet by that killing and death brings them to life And is not this a Mystery Sin must die and we must die to Sin Sin revived and I died Rom. 7.11 yet by that Death he revived and lived A Man must die to Self or he can never live himself 5. God makes Men blind by giving Sight and turns that Darkness into Light and is not this a Mystery 6. The way
such however adorned with Philosophical Notions or Metaphysical Speculations cannot comprehend They are like the Waters of the Sanctuary where a Lamb may wade and an Elephant may swim A weak Christian that is gracious may go through were the unsanctified Schoolman may be plunged and overwhelmed They are so plain and easy that a Babe in Christ may understand them and some Places so difficult as to find Work for the utmost Study and Inquisition of the most knowing This is the Second and Last Volume and perfects our whole Design which I thought at first might have came into one entire Book That which was promised at first concerning the Divine Authority of the Scripture and the Whore of Babylon you will find here And tho there is one Thing omitted or left out which was in the Specimen viz. Demonstrations touching the Validity of our Translation which we lately found done some time since by the Learned Dr. Owen and others Yet you have in the room of it a Treatise of Types which I am persuaded will be more acceptable to most Men and hath been much more laborious and chargeable to compleat it containing divers Sheets A Treatise of Types under the Law carefully opened we have ground to believe will be very serviceable especially to those in the Ministry And such hath been my Care that I have not run one Parallel concerning Types but what I have had the Opinion of the most learned Typical Writers upon so that I readily confess 't is rather their 's than mine And tho there is a great difference between Metaphorical or Allegorical and Typical Scriptures yet we thought an Essay to open the most eminent Types found in the Old-Testament would well suit with this sublime Subject And because some for want of Study or Learning may not readily understand the Difference that is between them we will give you here the Sence of the Learned upon it See Mr. Dâ—rham of Glasgow Key to his Clavis Cantici particularly between what is Allegorical and Typical we take Allegory here as Divines do who take it not as Grammarians or Rhetoricians for a continued Discourse of many Figures together properly or strictly taken For sometimes an Allegory may be taken largely and so may comprehend whatsoever is figurative whether Typical Tropological Analogical c. as the Apostle hath it in Gal. 4. speaking of Abraham's two Sons Isaac and Ishmael which is yet properly a Type differeth from Types or Typical Scripture thus 1. Types suppose still the Verity of some History as Jonah's being three Days and three Nights in the Fishes Belly when it is applied to Christ in the New Testament it supposeth such a thing was once done c. Allegories again have no such necessary Supposition but are as Parables propounded for some mystical End Thus whilst it is said Mat. 21. A certain King made a Marriage for his Son planted a Vineyard c. Those Places suppose it not necessary as to the being of the Allegory that ever such a thing was but a Type cannot be without reality in the thing as Fact which is made a Type 2. Types look only to Matter of Fact and compare one Fact with another as Christ being slain and lying three Days in the Grave to the Paschal Lamb and Jonah's lying so long in the Whale's Belly But Allegories take in Words Sentences Doctrines both of Faith and Manners as in the former Example is clear 3. Types compare Persons and Facts under the Old-Testament with Persons and Facts under the New and is made up of something that is present prefiguring another to come Allegories look especially to Matters in hand and intend the explaining some hidden and mystical Sence upon the Words which at present they seem not to bear 4. Types are only Historical as such and the Truth of Fact agreeing in the Antitype makes them up it being clear in Scripture that such things are Types for we must not forge Types without Scripture-Warrant But Allegories c. are principally Doctrinal and in their Scope intend not to clear or compare Facts but to hold forth and explain Doctrines or by such Similitudes to illustrate and make them the better understood and to move and affect the Heart the more or the more forcibly to convince the Conscience as Nathan made use of a Parable when he was about to convince David 5. Types in the Old-Testament respect only some Things Persons and Events as Christ the Gospel and the spreading thereof c. and cannot be extended beyond these But Allegories Similitudes c. take in every thing that belongs either to Doctrine or Instruction in Faith or Practice for ordering of one's Life Hence according to the Judgment of the Learned Metaphors Allegories c. are more extensive and comprehensive in their Meaning and Application than Types tho 't is not denied but that care ought to be had that they be not run beyond the Analogy of Faith and many times it behoveth to see we go not beyond the Scope of the Text which plainly shews the whole Mind of the Spirit in making use of such Similitudes for Illustration sake and we hope we have kept within a due compass in this respect and avoided whatever may give just cause of Offence to any You had in the First Volume a Treatise of Tropes reduced under their proper Heads and here you have the Schemes or Figures in Scripture handled after the same manner And because there is some difficulty to understand Allegorical Scriptures or to know what Places are to be taken metaphorically we shall shew See Key to Clavis Cantic as 't is noted by the Learned 1. What an Allegory or figurative Scripture is 2. When 't is necessary to understand a Scripture figuratively or in an Allegorick Sence For the first there is a great difference betwixt an Allegorick Exposition of Scripture and an Exposition of Allegorick Scripture The first is that which the Fathers and School-men fail in i. e. when they allegorize plain Scriptures and Histories seeking to draw out some secret meaning other than appears in the Words and so would fasten many Senses upon one Scripture This is indeed unsafe and is justly reprovable for this makes clear Scripture dark and obtrudes Meanings on the Words never intended by the Spirit As suppose one speaking of Goliah's Combat with David should pass by the Letter and expound Goliah to be the Flesh or the Devil and David to mean the Spirit or Christ Such Expositions may have some pleasantness but very little solidity and such who commonly thus interpret Scripture often fall into Errors and guilty of this Fault Origen is thought to be 2dly An Exposition of â—llegorical Scripture is the opening and expounding of some dark Scripture wherein the Mind of the Spirit is couched and hid under Figures c. making it plain and edifying by bringing out the Sence according to the meaning of the Holy Spirit in the place tho at
first it seems to bear no such thing So Mat. 13. Christ expounds that Parable or Allegory for tho Rhetoricians make a difference between Metaphors Similes Parables and Allegories yet in Divinity there is none but that Allegories are more large and continued calling the Seed the Word and the Sower the Son of Man c. This way of expounding such dark Scriptures is both useful and necessary and was often used as edifying by our Lord Jesus to his Disciples Now 't is this we speak of which teacheth how to draw plain Doctrines out of Metaphors Allegories c. and not to draw Allegories out of plain Histories Secondly it may be asked When we are to account a Place of Scripture figurative or allegorick and seek some other meaning than what at first appears Answ 1. When the literal proper meaning looks absurd-like or is empty nothing to Edification as when 't is said Unless ye eat the Flesh of the Son of Man c. This is my Body c. And so those Scriptures that command to pluck out the right Eye and cut off the right Hand take up our Cross c. All which if literally understood were absurd and ridiculous and therefore the mistaking such Scriptures hath occasioned many grievous Errors as that of the Anthropomorphites attributing Members viz. Head Hands Feet c to God and Passions yea Infirmities as Anger Repenting c. because the Scriptures in such places speaking after the manner of Men metaphorically attribute such things to him 2. Those Places of Scripture are to be accounted Metaphorical or Allegorick which reach not the Scope of Edification intended by them if literally understood as when Christ spoke of Sowing Mat. 13. the Disciples thought something more was intended than at first appeared for his Aim could not be to discourse of Husbandry to them 3. When a literal Sence would obtrude some Falsity on the Scripture then such Places are to be taken Allegorically as when Christ said Destroy this Temple and I will build it up again in three Days Which if understood of the Material Temple Christ's Words would not have had their Accomplishment But he spoke figuratively of his Body So when Christ said Except a Man eat my Flesh and drink my Blood he cannot live it cannot be understood literally because many who have obtained Life never did so eat his Flesh c. 4. Any Scripture is to be accounted Figurative or Allegorical when the literal Sence agrees not with other Scriptures and is repugnant to the Analogy of Faith or Rules of good Manners as when we are commanâ—ed to heap Coals of Fire upon the Head of our Enemy now we being required not to avenge our selves it followeth clearly this Scripture is not properly or literally understood 5. When a literal Sence answers not to the present Scope of the Speaker and the Speaker would be thought impertinent if his Words were properly taken then it ought to be expounded in a figurative Sence So Mat. 3.10 when John is pressing Repentance he saith Now is the Ax laid to the Root of the Tree c. And the Parable of Christ Luk. 13.7 If these Places were only properly to be understood they would not enforce Repentance And now Reader had we not had good Encouragement from divers worthy Ministers in this City this as well as the former had never seen the Sun but the readiness of divers Persons upon the coming out of the First to subscribe for this hath midwiv'd it into the World where we expect it will meet with different Entertainment but I hope by this time through the Grace of God I have learned not to be concerned either about the Praise of some on the one hand or Dispraise and Contempt of others on the other hand not doubting but that this or the succeeding Age may receive Advantage by it and many bless God for it And if it bring Glory to God and Profit to his Church I have my chief End and shall be content tho I pass under the Censures of captious Men c. I must confess it is not all of my own compiling I have made use of some help from others partly to expedite the Work and partly for want of some Literature And now Reader that I may not retain thee longer at the Door I shall commit Thee and the Work to the Blessing of the Lord heartily begging an Interest in thy Prayers engaging not to forget thee in this evil and perilous Hour subscribe my self Thy Servant for Jesus's sake BENj KEACH London August 9. 1682. A TABLE OF The Heads of those Metaphors Similes borrowed Terms Types Figures and other chief Things insisted upon in this Book THe Divine Authority of the Holy Scripture asserted and vindicated Page j to xvj The Fifth HEAD of Metaphors Similes c. GRace compared to Salt Page 1 Truth compared to a Girdle Page 3 Righteousness a Breast-plate Page 9 Faith a Shield Page 13 Faith more precious than Gold Page 15 Hope an Helmet Page 22 Hope an Anchor Page 25 Love compared to Death and the Grave and to Flames of Fire Page 30 31 Love compared to Wine Page 32 Baptism a Burial Page 35 The Lord's Supper Page 38 Christ our Passeover Page 45 The Sixth HEAD c. concerning Angels and the Soul of Man Angels Watchers Page 50 Angels Morning-Stars Page 52 Angels Sons of God Page 53 Angels God's Host Page 55 Angels compared to the Face of a Man a Lion an Ox and an Eagle Page 57 Angels compared to the Wind and Flames of Fire Page 61 Angels called Horses red white speckled c. Page 63 64 Soul of Man compared to a Ship Page 64 Spirit of Man a Candle Page 67 Conscience a Witness Page 69 The Seventh HEAD c. concerning God's Church CHurch a City Page 76 to 85 Church compared to the Moon Page 86 Church the Temple of God or the Anti-type of Solomon's Temple Page 87 Church the Anti-type of the Second Temple Page 89 Church called an Olive-Tree Page 91 Church compared to an Inn Page 92 Church a Vine Page 93 Church compared to a Dove Page 94 Church compared to the Body natural Page 97 Church a Vineyard Page 99 Church called a Virgin Page 102 Church a Wife Page 103 Church compared to a Bush on fire Page 106 Church compared to a Mother Page 109 Church a Garden Page 112 Church a Lilly among Thorns Page 115 Church compared to a Merchant-Ship Page 118 Church a Golden Candlestick Page 120 Church called a Flock of Sheep Page 121 Church compared to an House Page 123 Church a Family Page 128 The Eighth HEAD c. concerning 1. Men in general 2. Good Men 3. Wicked Men. MAn compared to Earth Page 133 Man compared to a Worm Page 135 Man compared to a Flower Page 138 Concerning the Saints or Good Men. Saints called Babes Page 140 Saints Children Page 142 Saints Heirs Page 145 Saints Eagles Page 146 Saints Souldiers Page 148 to 161 Saints Runners
Sacrifice of the Bullock and He-Goat a Type of Christ opened in nine Things Page 432 The Scape Goat a Type of Christ ibid The red Heifer a Type of Christ Page 433 Circumcision what it was a Type of ibid The Rock that was smitten a Type of Christ Page 434 Pillar of Cloud and Fire a Type of Christ ibid Passeover a Type of Christ Page 435 PHILOLOGIA SACRA The Second Part. The Schemes or Figures in Scripture opened OF the Figures of a Word Page 1 Of a Paranomasia Page 3 Of Antanaclasis Page 4 Of the Figures of a Sentence in Logism Page 5 to 11 Of an Erotesis or Interrogation Page 12 Of Figures of a Sentence in Dialogism Page 14 Of other Schemes of Sentences and Amplifications Page 15 to 25 A Learned Discourse of TYPES PARABLES c. wherein you have 1. The Definition of a Type Page 25 to 28 2. The Division of Types Page 28 3. Prophetical Types and typical and symbolical actions ibid. 4. Prophetical and Typical Visions Page 29 5. An Historical Type and its first Division Page 31 6. Other Divisions of an Historical Type Page 41 7. Nine Canons or Rules expounding Types Page 41 to 45 Of PARABLES Wherein shall be given 1. The Definition of the Word and Thing 2. It s Division 3. Canons respecting it Page 46 c. ERRATA PAge 25. line 35. for Faith read Hope P. 27. l. 29. for he undertook read he hath undertaken P. 269. l. 2. dele for P. 336. l. 27. dele viz. Tropes and Figures OR A TREATISE of the METAPHORS ALLEGORIES TYPES c. contained in the Holy Bible of the Old and New Testament The Divine Authority of the Holy Scriptures asserted and vindicated and the groundless Cavils against the same detected and confuted THE main Scope of this Work being to offer some Assistance towards the explaining and finding out the true Sense and Meaning of the Holy Scriptures it will be convenient according to our Promise in our Specimen of this Undertaking to premise something touching the Divine Authority of that blessed Book For tho it be commonly own'd by Christians to be the Word of God yet since on the one Hand there are especially in this Atheistical Age too many amongst us whose Love of Sin and Resolutions to continue therein tempt them to seek for shelter in bold Contempt of or subtile Cavils against those Heavenly Oracles and on the other hand not a few poor Souls are sometimes shaken with Temptations and know not how to discharge themselves from the ensnaring Questions that they are often attaqued with touching the Divine Original and Authority of those Sacred Records Not so much for want of Assent thereunto as of a right Understanding or Consideration of the Grounds of that Assent and the true formal Reason thereof Therefore that with a perfect Security to our present and future Wellfare we may rely on that Book as the infallible Store-house of Heavenly Verities that great and only Revelation whereby God does Inform Rule and will Judg the World we shall set forth some Considerations evincing this most important Truth But finding that divers able and worthy Men have of late wrote most learnedly and excellently upon this Subject we shall upon that account be the more concise and tho we have said but little yet we hope enough to satisfy any rational considering Man and confute the vain Cavils of the Adversary for all along in this Essay we strive to join Perspicuity with Brevity and to speak so plainly and familiarly that the weakest Capacity may with ease gather it up the neglect hereof having rendred the Labours of some others on the same Subject less serviceable to the vulgar unlearned Reader It being our great Design to endeavour the Help and Establishment of the Unskilful and to assist weak Christians knowing that if Satan can once bring them into a diffidence of the Truth and Authority of God's Word he at the same Instant shakes the very Foundation of all their Hope and Religion And if the Foundations fail what shall the Righteous do Psal 11.3 That the Scripture or Book called the Bible is of Divine Original Inspired by the Spirit of God and therefore of infallible Truth and Authority Appears 1. The sublime Matter of the Scriptures shew them to be Divine I. By the Contents or Matters therein discovered and treated of which are so transcendently sublime and mysterious that they could never be the product of Human Invention or Discovery and therefore tho written by Men as Instruments must needs be revealed from above for what Human Brain could ever have imagined a * Ma◠28.19 1 Joh. 5.7 Trinity in the Deity or such an Existence of one simple Essence as this Book acquaints us withal It describes the Person of Christ so plainly fitly and excellently that if the Mind of Man consider it attentively of necessity it must needs acknowledg it doth far exceed the reach of a finite Understanding It discovers unto us the Misery and Corruption of Man by Nature together with that general defect of the whole Creation which tho some of the Heathen had some glimpse of yet could never find out the Cause nor how it came to pass No finite Intellect could ever have travell'd into such Heights and Depths touching the Nature of God and his Eternal Counsels that stupendious Contrivement for the Salvation of Man that the second Person should descend from Heaven and assume Human Nature into a Conjunction with the Divine take upon him in his own Person the Sin of Mankind and die for the World thereby making a satisfaction proportionate to infinite Justice so that God may show the utmost Act of Mercy in a Conjunction with the highest Exercise of Justice Nothing less than an Infinite Understanding could have found out Expedients to reconcile those two infinite Attributes in his dealings with an Apostate Creature It unfolds the Covenant of Grace which God made after the Fall all which can be drawn from no other Fountain but Divine * 1 Cor. 2.7 Eph. 3 4 5. Revelation it contains the Law of God which is wise and just the Gentiles themselves being †Dan 4 5 6 7. Judges In its Precepts shines forth its Divinity 1. The surpassing Excellency of the Act requiring that we should deny our selves in all those things which the corrupt Nature of Man cleaveth to and hateth to forego 2. The wonderful Equity that doth appear in every Command 3. The admirable strangeness of some Acts which a natural Man would account Foolishness and yet prescribed as absolutely necessary ‖ Joh. 3 36. 8.24 shews its Divine Original 4. The manner how Obedience is required viz. that it proceed from a pure Heart a good Conscience and Faith unfeigned * Deut. 6.5 1 Cor. 13.1 1 Tim. 1.4 5. Take a view of the Ten Commandments are they not plain brief perfect just extending to all binding the Conscience and reaching to the very
so eminent so visible and lasted so long for they continued in the Church two or three hundred Years and the Account of them has descended down to us by such a constant uninterrupted written and unwritten Tradition that scarce any Man has assumed Impudence enough to gainsay them Irenaeus who lived about the Year of our Lord 200 affirmeth that in his Time the working of Miracles the raising of the Dead the casting out of Devils healing the Sick by meer laying on of Hands and Prophesying were still in force and that some that were so raised from the Dead remained alive amongst them long after And Cyprian and Tertullian mention the ordinary casting out of Devils and challenge the Heathen to come and see it Remarkable are those Words of the latter (h) Tertullian Apol. Ca. 23. Let any one be brought before your Tribunals who is apparently possessed with a Devil that Spirit being commanded by any Christian shall confess of truth himself to be a Devil as at other Times he boasts himself a God And in his Book to Scapula the Procurator of Africk Cap. 4. he repeats several miraculous Cures done by Christians Quanti honesti viri c. How many Persons of good Quality and Esteem says he for we speak not of the Vulgar Sort have been remedied either from Devils or Diseases Severus himself the Father of Antoninus was recovered by Christians c. So that here we have the best Doctrine under the highest Attestation God himself setting thereunto his supernatural Seals to convince us of the Truth thereof And this was the great Argument whereby Christ all along convinced the World for upon his beginning of Miracles at Cana in Galilee he manifested his Glory and his Disciples believed in him (i) Joh. 1.48 The Jews therefore enquired for Signs as that which must confirm any new Revelation to be of God (k) Joh. 2.18 And tho Christ blames them for their unreasonable unsatisfied Expectations herein and would not humor them in each Particular yet he continued to give them Miracles as great as they desired They that saw the Miracles of the Loaves said This is of a truth the Prophet that should come into the World (l) Joh. 6 14. Many believed when they saw the Miracles which he did (m) Joh. 10 4â— Acts 4.16 Heb. 2.4 If I had not done the Works that no Man else could do ye had not had Sin in not believing (n) Joh. 15.24 And the Way of bringing Men to believe in these Days is expressed Heb. 2.3 4. How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed to us by those that heard him There is the Evidence of Sense to the first Reâ—eivers and their Tradition to the next God also bearing them witness both with Signs and Wonders and divers Miracles Let us conclude this Argument with that smart Interrogation of that blind Man (o) Joh. 19.16 Can a Man that is a Sinner do such Miracles Natural Reason shewing us that God being the true and merciful Governor of the World the Course of Nature cannot be altered but by his special Appointment and that he will never set the Seal of his Omnipotency to a Lie nor suffer the last and greatest Inducement to Belief to be used to draw Men to embrace Falshood and Forgeries 9. The wonderful Preservation of the Scriptures IX To these astonishing Miracles we may fitly add the Preservation of these holy Writings for so many Ages being it self little less than miraculous and such as is a great Argument that they belong to God as the Author and Parent of them It being reasonable to derive that from God as a Book of his own Dictates about which he has exercised a peculiar Care Were not the Bible what it pretends to be there had been nothing more suitable to the Nature of God and more becoming Divine Providence than long since to have blotted it out of the World For why should he suffer a Book to continue from the beginning of Times falsly pretending his Name and Authority How do learned Men accuse Time of Injuries for swallowing up the Works of many excellent Authors and bewail the Loss of divers of Livy's Decades and other choice Books which are now no where to be found Nay tho the Romans were so careful for the preservation of the Books of the Sybils that they lock'd them up in Places of greatest Safety and appointed special Officers to look after them yet many Ages since they are gone and perished and only some few Fragments do now remain Whereas on the contrary the Bible notwithstanding part of it was the first Book in the World as we proved in the second Argument and tho the Craft of Satan and the Rage of Mankind have from time to time combin'd utterly to suppress it yet it has born up its Head and remains not only extant but whole and entire without the least Mutilation or Corruption Antiochus Epiphanes when he set up the Abomination of Desolation in the Jewish Temple in the Days of the Machabees with utmost diligence made search after their Law and wheresoever he found it immediatly burnt or destroy'd it and threatned Death with exquisite Tortures to any that should conceal or retain it In like manner since Christ the Tyrant Dioclesian about the Year 300 with a full purpose to root out Christianity for ever out of the World publishes an Edict That the Scriptures should every where be burnt and destroyed and whosoever should presume to keep them should be most severely tormented Yet God permitted them not to quench the Light of these Divine Laws But the Old Testament above two hundred Years before the Incarnation of Christ was translated into Greek the most flourishing and spreading Language at that time in the World and about thirty Years before Christ it was paraphras'd into Caldee and at this Day both Old and New Testaments are extant not only in their Original Languages but in most other Tongues and Languages that are spoken upon the Face of the Earth which no other Book can pretend to So that all Endeavours that have from the very first been bent against it have been vanquished and remarkable Judgments and Vengeance shew'd on all such as have been the most violent Opposers of it And further whereas even those to whom it was outwardly committed as the Jews first and the Antichristian Church of Apostatiz'd Rome afterwards not only fell into Opinions and Practices absolutely inconsiltent with it but also built all their present and future Interests on those Opinions and Practices yet none of them could ever obliterate one Line in it not even of those Places which make most against their obstinate Errors and Defections But for their own Plea they both are forced to pretend additional Traditions for the Mishua Talmud and Cabala of the Jews and the Oral Traditions of the Papists all
and the Agreeableness of what they delivered to the establish'd Worship of God For two ways God himself had provided for discovering all Pretences to Revelation First If any such Pretender went about to seduce the People to Idolatry he was to be rejected The Prophet that shall speak in the Name of other Gods shall die (f) Deut. 19.20 Secondly If the Matter came not to pass as we have it in the next Verse save one When a Prophet speaketh in the Name of the Lord if the Thing follow not nor come to pass that is the Thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously And a final Decision what was to be received for the Old Testament God was pleased to make after the Babylonish Captivity in the Days of Ezra and that famous Synagogue several of the last Prophets being personally present where by a divine Direction all the Parts of the Old Testament were collected and a Separation made not only between the Works of true Prophets and false and such Writings as came by divine Inspiration from those that were of divine Extraction and such as were to be a perpetual Rule to the Church from such as relating only to particular Cases were not so And in this Settlement the Jewish Church did acquiesce and from that time to this have had no further Disputes but received those very Books and none others for those called Apocrypha which the Papists would obtrude upon us were never received as Canonical by the Jews Then as for the Books of the New Testament they were all written either by Apostles or Apostolical Men known by their being called to that Office and the Gift of Tongues and Power of working Miracles to be guided by the Holy-Ghost And as the Writing of the Old Testament ended with the Prophets for after Malachi to the Time of John the Baptist which was near four hundred Years there arose not a Prophet in Israel so the New Testament begins with the Accomplishment of Malachi's Prophecy by the Birth of the said John predicted under the Type of Elias and ends with the Apostles for John who wrote the Revelation outliv'd all the rest of the Apostles for he died not till the Time of Trajan in the 99th Year of our Lord and almost thirty Years after the Destruction of Jerusalem and he closes the Canon of the New Testament with a Denunciation of a Curse to any that should add thereunto (g) Rev. 22.18 Object 2. But how are we sure that we have now at this Day all the Books that were anciently esteemed Canonical It seems not for there is mention made of Solomon's three thousand Parables or Proverbs and Songs an hundred and five (h) 1 King 4.32 of Nathan the Prophet and of Gad the Seer (i) 2 Chron. 29.29 the Prophecy of Ahijah the Shilonite and the Visions of Iddo the Seer (k) 2 Chron. 9. And in the New Testament of the Epistle to the Laodiceans (l) Col. 4.16 now where are any of these extant Answ Those Books mentioned in the Old Testament were either Books of a common Nature and not divinely inspired or else they are yet extant under another Name For how do we know but the Books called Samuel might be written partly by himself whilst he lived and partly by Gad and Nathan after his Death And for the other Writings of Nathan Ahijah and Iddo they may very probably be the same that we call the Books of the Kings And for that Epistle to the Laodiceans the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from not to as some Translations would have it Laodicea And 't is probable it was some Letter written from the Laodiceans to Paul wherein there might be something that concerned the Colossians and therefore the Apostle advised them to read it Object 3. But the Papists say That the very Fountains the Hebrew and Greek Originals themselves are corrupted depraved and troubled and if so how shall we be at any certainty Answ 'T is true they do say so but most falsly and wickedly only to the dishonour of the Word of God to make way for their own Traditions and the Authority of their Church tho by this Suggestion they blaspheme the Providence of God and also lay an insufferable Scandal on the Church For if the Scriptures were committed to her Charge and she hath suffered any part of them to be either lost or corrupted has she not grosly abused her Trust But they are not able to give one Instance where any such Corruption has happen'd As for the Old Testament 't is well enough known how strictly careful the Jews were and are to this day to preserve it insomuch that they took an account how oft every Letter in the Alphabet was used in every Book thereof And Philo the Jew an ancient learned and approved Author of that Nation affirms That from the giving of the Law to his Time which was above two thousand Years there was not so much as one Word changed or varied yea that there was not any Jew but would rather die a thousand times over than suffer their Law to be changed in the least And Arias Montanus a Person extremely skill'd in the Hebrew in his Preface to the Interlineary Bible assures us That as in these Hebrew Bibles which are without Vowels we find a certain constant Agreement of all the Manuscripts and Prints and a like Writing in each so in all those too that have the Points added we have not observed the least variation or difference of pointing Nor is there any Man can affirm That he ever in any place saw different Exemplars of the Hebrew Text. And indeed had the Jews ever corrupted any part of it no doubt they would have done it in those Texts that plainly refer to our Saviour and had any Christians done it the Jews would soon have discovered the Forgery But neither of these things have happened therefore to say the same is any way corrupted is false And for the New Testament 't is true there have in ancient Manuscripts some various Readings been observ'd but not such as to cause any Dispute touching the Sum or Substance of the Doctrine therein delivered or considerably to alter the Sence of the Text. Object 4. But suppose the Originals be pure how shall the Unlearned who are the far greater part of Mankind be sure that the Translations they have and can only make use of are well and honestly done and do contain the Word of God Answ The Word of God is the Dâ—ctrine and Revelation of God's â—ill the Sence and meaning not barely or sâ—rictly the Words Letters and Syllables This is contained eâ—actly and most purely in the Originals and in all Translations so far as they agree therewith Now tho some Translations may exceed others in propriety and signifâ—cant rendring the Originals yet they generally even the most imperfect that we know of express and hold fâ—rth so much
or Characters which are subjectively left in the Scripture and upon it by the Holy-Ghost its Author of all the divine Excellencies or Properties of the Divine Nature are the first Means evidencing that Testimony of the Spirit which our Faith rests upon or they give the first Evidence of its divine Original whereon we do believe it The way whereby we learn the eternal Power and Deity of God from the Works of Creation is no otherwise but by those Marks Tokens and Impressions of his Divine Power VVisdom and Goodness that are upon them for from the consideration of their Subsistence Greatness Order and Use Reason doth necessarily conclude an infinite subsisting Being of whose Power and VVisdom these Things are the manifest Effects These are clearly seen and understood by the Things that are made so that we need no other Arguments to prove that God made the World but it self (b) Psal 104. c. Now there are greater and more evident Impressions of Divine Excellencies left on the written VVord from the infinite VVisdom of the Author of it than any that are communicated unto the VVorks of God in the Creation of the VVorld Hence David comparing the VVorks and VVord of God as to their instructive Efficacy doth prefer the VVord incomparably before them (c) Psal 19.1 to 10. Psal 146.8 9. 19 20. And these do manifest the VVord to our Faith to be his more clearly than the other do the VVorks to be his to our Reason c. God as the immediate Author of the Scriptures hath left in the very Word it self evident Tokens and Impressions of his Wisdom Prescience Omniscience Power Goodness Holiness Truth and other divine infinite Excellencies sufficiently evidenced unto the enlightned Minds of Believers c. This is that whereon we believe the Scriptures to be the Word of God with a Faith divine and supernatural And this Evidence is manifest unto the meanest and most unlearned no less than unto the wisest Philosophers And the truth is if rational Arguments and external Motives were the sole Ground of receiving the Scripture to be the Word of God it could not be but the Learned Men and Philosophers would always have been the forwardest and most ready to admit it and most firmly to adhere unto it because such Arguments do prevail on the Minds of Men according as they are able aright to discern their Force and judg of them But how apparent the contrary is is evident 1 Câ—r 1.26 You see your Calling Brethren Not many wise Men after the Flesh c. 2. The Spirit of God evidenceth the divine Original and Authority of the Scripture by the Power and Authority which he puts forth in it and by it over the Minds and Consciences of Men with its Operation of divine Effects thereon This the Apostle expresly affirms to be the Reason and Cause of Faith 1 Cor. 14.24 25. And thus are the Secrets of his Heart made manifest c. It was not the Force of external Arguments it was not the Testimony of this or that Church nor was it the Use of Miracles that wrought upon them v. 23 24. Wherefore the only Evidence whereon they received the Word and acknowledged it to be of God was that divine Power and Efficacy in themselves He is convinced of all and thus the Secrets of his Heart are made manifest c. He cannot deny but there is a Divine Efficacy in it or accompanying of it And thus the Woman of Samaria was convinced of the Truth of Christ's Words and believed in him i. e. because he told her all things that ever she did (d) Joh. 4.29 1 Joh. 5.10 The Word of God is as all sincere Souls find quick and powerful c. so that he that believeth hath the Witness in himself John 7.16 17. Jesus answered them and said My Doctrine is not mine but his that sent me If any Man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self In a word let it be granted that all who are really converted unto God by the Power of the Word have that infallible Evidence and Testimony of its divine original Authority and Power in their own Souls and Consciences that they thereon believe it with Faith divine and supernatural in conjunction with the other Evidences before-mentioned and largely demonstrated as parts of the same divine Testimony and it is all I aim at herein This Testimony tho it is not common unto all nor can it convince another yet is it very forceable to those who experience the Virtue and Efficacy thereof which we having in another place more largely opened we shall conclude this last Argument entreating all to labour after a taste of its divine powerful and Soul-changing Operations and then they will need no further Arguments to prove 't is of God We shall therefore conclude this brief Discourse on this Subject with those excellent Words of a Learned Man upon the some occasion Let this remain and be received as an establish'd Truth That those whom the Spirit hath inwardly taught do solidly acquiesce in the Scripture And that the same is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-credible or for its own sake worthy of belief and that it obtains that Certainty which it justly deserves with us by the Testimony of the Spirit For tho its own Majesty does of itself conciliate a Reverence yet then only does it seriously affect us when by the Spirit it is sealed in upon our hearts With whose Truth being enlightned we no longer believe that the Scripture is from God by our own Judgment or that of other Men but most certainly above all humane Judgment we are assured thereof no otherwise than as if there we beheld the very Voice of God by the Ministry of Men flowing from the Mouth of God to us No longer do we then seek for Arguments and probable Proofs whereon our Judgment may rely but subject our Judgment and Understanding thereunto as to a Matter already out of all doubt or debate yet not so as wretched Men are wont to addict their captive Minds to Superstitions but because we find and feel the undoubted Power of God there to breath and flourish To obey which we are drawn and inflamed knowingly and willingly but more livelily and efficaciously than either humane Will or Knowledg could affect us 'T is therefore such a Persuasion as does not require Reasons and yet it does not want them neither such a Knowledg to which the best Reason appears and agrees as being such as therein the Mind can acquiesce more securely and constantly than in any Reasons 'T is in fine such a Sense such a Taste as can proceed from nothing but a Revelation Divine Nor do I speak any thing but what every true Believer can bear witness to from his own Experience save only that Words are too short and unable to express a just Explication of the thing Calv.
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
as a Cart is pressed with Sheaves Amos 2.13 Nothing is more opposite to God than Sin or is more loathsome to him 3. Because it wounds bruises and lays the Soul it self a bleeding 4. Because it brings the Soul under the dreadful Wrath of an angry God yea binds down under everlasting Wrath causing a final Separation from God and Christ for ever Inferences WHat insensible Creatures are unconverted Sinners 2. Moreover what a sore and grievous thing it is to have this Burden laid upon the Soul 3. It may stir up such who feel this Weight to cast it off by Repentance and Faith remember Christ hath born it for thee that thou mightest go free Isa 53. The Lord hath laid on him the Iniquities of us all 4. It shews us what a wonderful Mercy it is to be freed from this Burden Saints are delivered from the Power and Dominion Guilt and Condemnation of it Rom. 6.14 through the Lord Jesus Christ Sin a Sting 1 Cor. 15.56 The Sting of Death is Sin Parallels DEath is like a venemous Serpent that hath a cruel and tormenting Sting and this Sting is Sin II. The Sting of some Serpents in the Flesh is very painful it makes such to cry out exceedingly So such who feel themselves stung with Sin cry out like as those did in Acts 2.36 The pain and torment of a wounded Conscience is intolerable as many can experience and the History of Francis Spira abundantly shews III. The Venom or Sting of some Serpents is mortal it killeth the Body so Sin that Venom of Death and the Devil killeth both Body and Soul IV. If a Serpent biteth or stingeth any one part the Venom and Contagion spreadeth over all the Body and destroyeth the whole Man so the Sting and Poyson of Sin which entered by one Man's Offence Rom. 5 15 18. hath infected and killed all the Lump of Mankind moreover he that harboureth but one Sin in his Bosom it will destroy his whole Soul if this Sting be but in his Tongue 't is like the Poyson of Asps his Life must go for it without speedy help V. No Salve or Medicine could heal the Bodies of those who were stung with those fiery Serpents in the Wilderness till they look'd up to the Brazen Serpent no Physician on Earth could cure them Dioscor l 6. c. 30. so no work of Man can cure the biting of Death and the Devil or Sting of Sin but the Venom thereof rageth and raigneth tormenting the Conscience untill the Soul looks up by a true and lively Faith to Jesus Christ VI. As the Sting of a Serpent must be pulled out before the Person stung can be cured so Sin must be lifted pulled or worked out of the Heart and Life of a Sinner by the Spirit before he can be either healed or saved VII As some Serpents cannot hurt when they have lost their Sting so Death cannot hurt a Soul whose Sin is taken away by Jesus Christ Sin a Wound Psal 38.5 My Wounds stinck and are corrupt c. Prov. 18.14 But a wounded Spirit who can bear Luke 10.34 And bound up his Wounds c. SIN wounds the Soul of a Sinner a Church or Nation When Ephraim saw his Sickness and Judah saw his Wounds c. Hos 5.13 The Word translated Wound in this place is from a Word that signifieth colligavit he hath bound up either because of the corruption of the Body that is gathered together or because of the binding of it up with Cloaths Parallels WOunds are either new which we commonly call green Wounds or else old Wounds Now Sinners have an old Wound upon them which is like a stinking Ulcer which they received above five thousand years ago in the Garden of Eden when Adam was wounded by his Sin in eating of the forbidden Fruit all his Posterity were wounded in him also every Sinner hath many fresh Wounds upon him Rom. 5.12 II. Some Wounds are venemous as the biting or cruel sting of some poysonous Serpent c. Sin is a venemous Wound it is the sting of a Serpent the old Serpent See Sting III. Some Persons have been full of Wounds wounded from the Crown of the Head to the Soles of the Feet they are as it were nothing but Wounds so Sinners are full of Wounds every Sin is like a Wound or makes a Wound in the Soul so many Sins a Man is guilty of so many Wounds he hath in his inward Man Every Faculty of their Soul is wounded 1. Their Judgment is corrupt 2. Their Understanding darkned full of Vanity Blindness Incredulity Enmity and Unteachableness 3. The Will that noble Faculty is wounded and fearfully depraved the Mind of a Man being corrupt the Will must needs be corrupt As to a Man that hath his Pallate possest with a vicious Humour every thing seems bitter according to the Humour so the Understanding reckoning the ways of God both Enmity and Folly the Will acts accordingly The Will of wicked Men acts cross and contrary to God and his Holy Will in all things they resist and fight against him and are not subject to his Law neither indeed can be there is much Pride Inconstancy Rom. 8 7. Stubbornness and Disobedience in the Will Our Tongues are our own and who is Lord over us Psal 12.4 4. Their Affections are wounded and very filthy Men naturally love the Creature more than God nay they love their Lusts horrid Sins and Uncleanness above the Majesty of Heaven The Apostle giving a Character of some Men saith they are Lovers of Pleasures more than Lovers of God 5. The Memory is wounded 1 Tim. 3.4 being forgetful of that which is good and like a leaking Vessel Men are ready to remember what God bids them forget but forget that which he commands them to remember they are too apt to think upon Injuries nay may be one Injury will be thought on more than many Kindnesses and Years of good Service they are subject enough to remember Trifles and vain Stories whenas a profitable Sermon or wholesome Counsel is forgot c. 6. The Conscience of a Sinner is wounded with Sin tho not for it or in a deep and real Sense of the evil of it Vnto them that are defiled and unbelieving is nothing pure Tit. 1.15 but their Minds and Consciences are corrupt the Conscience which should like Job's last Messenger bring us Word that all the rest of the Faculties are dead i. e. wounded Preston and corrupted alas is maimed dumb or misguided or grievously distempered that when it should accuse it excuseth it should act the part of a faithful Register to set all our Sins down exactly but it falsifies in this and as saith Dr. Preston when it should set down Hundreds it sets down Fifties when it should restrain from Evil it is almost asleep and lets the Sinner alone whom it should condemn for want of Light it acquits And as a Man is
and spoils his Divinity makes him but a poor petty God he is but the God of this World both for extension and duration he bears no rule above nor shall he bear any sway in the World to come If the God of this World 't is by Usurpation he is like an audacious Traitor who rebels and strives against his Lawful Soveraign For the Earth is the Lords and the fulness thereof Christ is Heir of both Worlds tho he admits Satan to God it here for a while he is a false God an Enemy to God and no God Disparity GOD is without Beginning the Devil had a beginning God is an uncreated Spirit the Devil an Angel and a created Spirit I do not say he was created a Devil Sin made him a Devil God can do what he pleaseth he hath an unlimited Power the Devil's Power is limited he can go no further than God permits him God hath a just and rightful Power Satan hath only an usurped Power c. God is infinite immense c. But some may say in what Sense is Satan said to be God of this World What World c. The word World is a convertible Phrase and here I understand it is to be taken for the Inhabitants of the World I mean the Wicked distinct frâ—m the Godly He is the wicked Man's God three ways 1. By Devolution they have fallen off from God to Satan they have departed from the true God and his Service and have closed in with the Devil and so Satan owns them to be his Subjects The whole World is divided into two parts two Bodies and are under two Heads either Subjects of Christ's Kingdom or of the Kingdom and Power of Satan they are either of the Army of Light or Regiment of Darkness Rom. 6.16 2. The Devil is the wicked Man's God by voluntary submission His Servants ye are to whom you obey Wicked Men are Satan's Volunteers 3. By God's just Desertion as they have cast off God and his Service and desire not the knowledg of his ways so God hath cast them off and suffered Satan to possess them c. The Devil a Prince Joh. 14.30 The Prince of the World cometh c. Eph. 2.2 According to the Prince of the Power of the Air. Rev. 9.11 And they had a King over them which is the Angel of the bottomless Pâ—t THE Devil is in these Scriptures called a Prince Prince of Darkness Prince of the Power of the Air King of the bottomless Pit c. Parallels PRince is a Term that denotes Power and Soveraignty Satan hath great Power over wicked Men c. There is also no doubt some kind of Supremacy or Superiority amongst the evil Angels we read of the Prince of Devils He casts out Devils by Beelzebub the Prince of Devils Also some of these wicked Angels are called Principalities and Powers which signifieth Eminency of Place above others What degrees or order there is amongst Devils is hard to find out what ever Order there is amongst them yet we know he is the Master of mis-rule amongst Men c. II. A King or Prince ruling and reigning imports a Kingdom for what is a King without a Kingdom and Dominions over which he reigns The Devil hath a Kingdom There is a twofold Spiritual Kingdom spoken of viz. the Kingdom of Light and the Kingdom of Darkness called sometimes the Kingdom and Power of Darkness â—1 His Kingdom is in the Hearts of ungodly Men he rules and reigns there 2. His Kingdom takes in all the Confines and Territories of Anti-Christ and all other false and corrupt erroneous and tyrannical States whatsoever throughout the whole Earth where his Power is owned and his Authority subjected to 3. He is said to be King of the bottomless Pit III. The Name of some Kings puts an awful fear upon Men So the Name and Power of Satan is such that it makes many Souls to dread and quake at the Thoughts of him IV. Some Kings have been great Tyrants There is no Tyrant in the World nor ever was so vile as the Devil True some have acted like Devils they seemed more like Devils than Men as Nero who caused the Bowels of his own Mother to be ripped up to see where he lay c. See Lion and Dragon V. Some Kings are mighty in Power and their Dominions very large Satan is a mighty King he hath a Power that no meer human force can stand against hence called the strong Man armed none ever seemed a match for him but the Prince of Peace Besides he rules over all the Nations of the ungodly and by force or fraud enslaves to his hellish Scepter Millions of Souls there is no Kingdom or Nation in the whole Universe but he pretends to some Right Supremacy and Authority in it the World is full of his Creatures nay there are more Souls who are his Vassals than the Son of God hath faithful Subjects The Devil a Hunter Psal 91.3 He will deliver thee from the Snare of the Hunter Prov. 6.5 Deliver thy self as a Roe from the Hand of the Hunter By the Hunter in these places I see no ground to doubt but that the Holy Ghost principally intends the Devil who is the great Hunter and Destroyer of Mens Souls out of whose Hand i. e. Power Wisdom advises her Son to deliver himself Parallels A Hunter is one that pursues or eagerly follows after his Prey what sort of Beasts soever he hunts he seems unwearied in his Pursuit his Heart is affected with his Game and hence takes great delight in it So the Devil pursues Sinners nay and the Godly too for they are part of his Game and how eagerly doth he pursue them 't is the only thing he seems to delight in he is never weary of this work nor in the work II. A Hunter in pursuing after the poor sensitive Beast designs to kill and destroy them 't is to take their Lives away c. So the Devil in hunting after the Souls of Men his grand design is to destroy them He seekâ—th whom he may devour 't is the Soul the Life of the Soul he strives to destroy As David speaks of his Enemy Thou huntest after my Soul to take it 1 Sam. 24.12 so may every Man and Woman say of Satan III. A Hunter has many Devices and cunning Stratagems to ensnare the Game he pursues So the Devil hath many Snares and cunning Wiles to catch and destroy the Souls of Men Hence he is compared to a Serpent We are not ignorant saith Paul of his Devices 2 Cor. 9.11 and in another place he exhorts the Saints to put on the whole Armour of God that they may be able to stand against the Wiles of the Devil The Greek Word signifies such Snares as are set to catch a Man He will deliver thee saith the Psalmist from the Snare of the Hunter Psal 91.3 meaning saith Ainsworth the Devil Satan hath many Devices and Snares to draw
plentiful manner do abound amongst us how do the Saints flourish their Graces flourish O what Beauty and Greenness is there upon all sincere Christians V. He that is slothful and idle in Summer as he brings Shame upon himself 't is a Sign of Folly c. so he suffers wants Bread and is exposed to great Straits in Winter He that gathereth in Summer is a wise Son but he that sleepeth in Harvest Prov. 10.5 is a Son that causeth Shame So he that is idle and negligent in the Time of Gospel-Grace or improves not the Means God affords for the Good of his Soul as 't is a Reproach and Shame to him so he exposeth himself to Ruine thereby What will he do when Death and Judgment comes Then he will want and suffer Hunger c. The Means of Grace compared to Harvest Mat. 9.37 The Harvest is great but the Labourers are few c. NOte The Time of Gospel-Grace wherein Work is to be done and many Souls are prepared and made willing to hear the Word of God is compared to Harvest Parallels HArvest is the Time to work and do business in and it behoveth Men to labour hard then So whilst there is an open Door for the Gospel or God is pleased to continue the Means of Grace Christ's Ministers ought to labour hard II. Harvest greatly tends to the relief of the Poor they in Harvest-time gather in and lay up against a Time of Want and Scarcity So do the Saints whilst the Day of Grace lasts provide and lay up for their Souls III. Sometimes there is bad Weather in Harvest which doth hinder and discourage the painful and laborious Husband-man So Storms arise and very bad Weather as it were often attends Christ's faithful Labourers which greatly hinders them in their Ministry IV. The Harvest is sometimes great and the Labourers but few so that the Work lies very heavy upon some Men So in a spiritual sence the Harvest is great i. e. many People are willing to hear God's Word but there are but few painful Preachers and by this means the Work lies heavy upon them and when it is thus we are enjoined to pray to the Lord of the Harvest Mat. 9 37. to send more Labourers into his Harvest V. The Harvest sometimes proves thin and comes into a little Room or it may seem much in Bulk and yet but a little Grain So 't is sometimes in the spiritual Harvest there are many Multitudes hear the Word attend upon the Means they flock into the Assemblies but alas but few are converted the Corn is little A small Room will hold them were they severed from the Straw and Chaff of the fruitless and unprofitable Multitude VI. When the Harvest is like to be catching or the Husband-man sees Clouds begin to gather and grow black or they hear it thunder mightily they work very hard and hurry in the Corn not knowing when they may have fair Weather again So Christ's Servants when they perceive a dismal Day approaching upon them labour hard and bring in what Souls they can into his Barn VII The Harvest sometimes is very long and sometimes but short So God lengthens or shortens the Day of Grace as he pleases The old World had an hundred and twenty Years others but a short Season O that thou hadst known in this thy Day the Things that belong to thy Peace but now they are hid from thine Eyes Christ seems to be quick with them And so it fared with those Acts 13.46 VIII In Harvest the Husbandman will not neglect a fit Opportunity of gathering in his Hay and Corn upon presumption of much fair Weather to come So a wise Christian will not lose the present Season for his Soul upon hopes of much Time to come but rather says Now is the Time c. Observe in Summer's soultry Heat How in the hottest Day The Husband-man doth toil and sweat About his Corn and Hay If then he should not reap and mow And gather in his Store How should he live when for the Snow He can't move out of Door The little Ants and painful Bees by Nature's Instinct led These have their Summer-Granaries For Winter furnished But thou my Soul whose Summer's Day Is almost past and gone What Soul-Provision dost thou lay In Stock to feed upon If Nature teacheth to prepare For temporal Life much rather Grace should provoke to greater Care Soul-Food in time to gather Days of Affliction and Distress Are hasting on apace If now I live in Carelesness How sad will be my Case Vnworthy of the Name of Man Who for that Soul of thine Wilt not do that which others can Do for their very Kine Think frugal Farmers when you see Your Mows of Corn and Hay What a Conviction this will be To you another day Who ne're were up before the Sun Nor broke an Hour's Rest For your poor Souls as you have done So often for a Beast Learn once to see the Difference Betwixt eternal Things And these poor transient Things of Sense That fly with Eagles Wings J. F. Godliness compared to a Trade Heb. 3.1 Wherefore holy Brethren Partakers of the Heavenly Calling consider the Apostle and High-Priest of our Profession Christ Jesus THe Profession of Godliness is in this and divers other Scriptures compared to a Trade or Calling and 't is a very fruitful and profitable Metaphor Parallels A Trade or Calling properly is that Art Craft or Occupation whereunto one hath been trained or wherein he exerciseth and employeth himself whatever it be whether Handicraft or Merchandizing c. Now Godliness is the Occupation of every true Christian 't is that which he hath been trained up in 't is that which he exerciseth and daily employeth himself about Herein do I exercise my self c. Actt 24.16 Rather exercise thy self unto Godliness c. II. A Man when he first sets up a Trade hath or ought to have a Stock suitable to what it doth require in order to the well-managing of it or otherwise he is not like to do good of it for the Want of a convenient Stock hath ruined and utterly undone many new Beginners So every Christian ought to see when he first begins to profess Godliness what Stock he hath I mean what Grace what Faith what Love to God and to his Neighbour what Experiences of a thorow Change for without a Stock of the Truth of Grace and Work of Regeneration no Man can follow the Trade of Godliness to make any saving Earnings of it III. A Man that sets up a Trade ought to know the Nature Worth and Value of those Goods and Commodities his Calling leads him to trade or deal in or else he may be quickly cheated and run out of all by buying counterfeit Goods or bad Ware So every Christian must know what Goods he is to trade spiritually in as also the Nature and Excellency of them Now the heavenly Commodities are these Faith Love Peace Long-suffering
very mysterious so vast a Depth so great a Light so strange a Mystery is this Mystery that God reveals it now a little and then a little Adam had the first Discovery of it The Seed of the Woman shall break the Serpent's Head Abraham had more of it made known to him Moses had a greater Revelation of it than the Prophets And then John Baptist who saw more than all that went before him and upon that account was called the greatest Prophet that ever arose amongst them that were born of Women and yet he saw but a little of this great Mystery Luke 7.28 comparatively to what those saw who were in the Kingdom of Heaven viz. the Gospel-Church after the Death and Resurrection of Jesus Christ 6. That which all the wise Men of the World meerly by all their natural Wisdom Arts and Sciences could never find out nor arrive at the true knowledg of is a great Mystery But all the wise Men of the World meerly by all their Arts and Sciences and human Learning could never arrive to the true knowledg of Christ and real Godliness Ergo the Principles of true Godliness and the Mysteries thereof are out of the reach of meer humane Reason tho not against or contrary to Reason yet they lie above Reason Reason must stoop to Faith in these things The Gospel is called Wisdom as opposite to the Wisdom of Men and the Apostle saith positively That it was Wisdom in such a Mystery that none of the Princes of this World knew Nay the Spirit says one Sydenham jeers all the Learned of the World in this very thing because of their gross Ignorance Where is the Scribe where is the Wise where is the Disputer of this World 1 Cor. 1.20 Hath not God made foolish the Wisdom of this World Verse 18. Hence the Preaching of the Gospel was accounted by the learned Greeks but Foolishness Natural Men may understand natural Religion but true Godliness consists in the Light of Divine Truth and in the Life of Grace God manifesting himself in the Light of Truth and working the Life of supernatural Grace by his Spirit in the Heart True Godliness doth not consist in the Knowledg of the Letter of the Gospel A natural Man may have the historical or notional Knowledg of the Gospel and Christianity he may arrive to the most exact understanding of things as far as Letters and Words can express them that is he may know the true sence and meaning of things in the Gospel according to what either the History or Tenor of such Words will import and know the Grammatical Sence of Words better than many true Christians But this is not the spiritual and true Knowledg of Religion and Godliness for that consists in the saving and experimental Knowledg of God and Jesus Christ The Mystery of the Gospel and Power of Godliness is the Discovery of God's Glory in it self and the working of it gloriously in the Soul it lies not in the bare Expression or Knowledg of Words nor in the external Form of Profession of these Words but it lies in the Divine Glory of God which is wrapt up in these Words and the gracious Conformity Disposition and Affections of the Soul to these things 'T is an easy matter to confess Jesus Christ to be the Son of God and to read the Scriptures to pray c. but to see the Mystery of that Glory which is in this that Christ is God's Son and to have the powerful Influences of it upon the Heart whereby the Soul is brought into the Image or Likeness of Christ's Death and Resurrection this is a Mystery 7. That which the most wise and knowing in the same Art or Mystery can reach or understand but part of must needs be a great Mystery As suppose a School-master nay the ablest in the World who professes to know and teach such or such an Art or Mystery is forced to confess he sees and knows but little of it or sees but in part 't is so hard and difficult to find out all would conclude that Art or Science was a Mystery indeed But so it is here for the holy Apostles who had as great a knowledg of these Mysteries as any ever had in the World nay we may modestly conclude a greater yet they declare they knew but in part and saw but in part they saw comparatively but a little way into these Mysteries For we know but in part Now we see through a Glass darkly 1 Cor. 13.9 12. Now I know in part Ergo These are great Mysteries 8. That which the holy Angels desire to pry into nay look into with the greatest Earnestness and Desire imaginable and are contented the better to understand to learn of the Church and yet when all is done do admire and stand as it were astonished at is a great Mystery But the Angels do pry into these Mysteries with the greatest earnestness and are contented to learn of the Church that they may the better or more fully understand them and after all stand and wonder to behold the Depth of this Grace of this Love and the Strangeness of this Mystery Ergo the Gospel or Doctrine of Godliness is a great Mystery Now to make this Argument good pray consider these Texts of Scripture 1 Pet. 1.12 Which things the Angels desire to look into The word desire signifies the utmost coveting or longing after a thing which a Man cannot be without Desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Word signifies bowing down to pry heedfully and narrowly into a Thing 1. The Angels are greatly taken with this Mystery with this Grace and Love in Jesus Christ manifested to fallen Man they look and pry into it Exod. 25.20 according as it was typified of them by the placing of the Cherubims looking down towards the Mercy-Seat 2. That they are content to learn of the Church see Eph. 3.10 To the intent that now unto the Principalities and Powers in heavenly Places might be known by the Church the manifold Wisdom of God 3. That they after all stand as it were amazed and wonder at these Depths see 1 Tim. 3.16 Seen of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not meant of a bare Sight but a Sight which astonishes the Understanding and takes up the Heart He was seen with admiration and wonderment Thus Dr. Sibbs 9 That which the glorified Saints shall admire when they arrive to a perfect Knowledg must needs be a great Mystery But the glorified Saints shall admire at the Mystery of this Grace and Love in the Day of Christ nay it will be the matter of their wonder to all Eternity See 2 Cor. 1.10 Therefore the Doctrine of Godliness is a great Mystery 10. This will be further manifest by considering wherein the greatness of this Mystery doth consist First Now the Mystery of Godliness principally consists in the Person of Christ God manifest in the Flesh 1 Cor. 2.2
Emblem of Power c. And because in ancient Times as the Learned observe they were wont to make Scepters of such Rods and all Scepters have the Form or Shape of a Rod therefore the Original expresses the Rod and the Scepter by the same Word Gen. 49.10 The Scepter Shebet the Rod shall not depart from Judah c. This Scepter saith Mr. Caryl denotes two things 1. Authority to judg or command 2. Power to correct or punish 3. The Word sometimes refers to Ecclesiastical or spiritual Discipline or Censure of the Church Shall I come with a Rod c. 4. The Word is often used in Scripture to signify Punishment or Correction because Correction is often given with a Rod and therefore to be under the Rod is to be under Punishment or Affliction c. The Rod and Reproof give Wisdom Prov. 29.15 There is a Divine Rod of Chastisement for the Godly and an Iron Rod of Wrath and Vengeance for the Wicked And in this Sence the Words are to be taken in the above-cited Texts Parallels A Rod puts to pain if it be sharply laid on it makes the Person to smart and cry out c. So Afflictions are grievous and painful to Flesh and Blood they wound and pain the outward Man whilst the inward Man takes pleasure in them 2 Cor. 12.10 I take pleasure in Infirmities in Reproaches in Persecutions in Necessities in Distresses for Christ's sake Yet in another place the same Apostle saith No Affliction for the present seemeth to be joyous but grievous Heb. 12.11 As the Spirit would not do those Evils which the Flesh would and doth so the Flesh would not endure those Evils of Sorrows and Afflictions which the Spirit gladly yieldeth to As a Believer delights in the Law of God after the inward Man when the Flesh is vex'd and troubled at it So he delights in the Rod after the inward Man when his corrupt Part is most impatient and unquiet under it Rejoyce when ye fall into divers Temptations that is Jam. 1. into divers Afflictions The Flesh hath its Sense and feels Smart but the Spirit is armed with Faith which overcomes the Smart Afflictions were not so much as a Rod Caryl if they did not pain and make smart and we are not so much as Christians if we cannot bear the Smart with Patience c. II. A Rod is used to correct not to kill Affliction is called a Rod in regard of the Hand that useth it a Sword is in the hand of a Judg and a Rod in the hand of a Father God deals with his People as a Father with his Children in chastizing them When we offend him he doth not take a Sword into his hand to slay us but a Rod to scourge us III. A Rod is used by a Father when no other Means will reclaim the Child So God never afflicts his People but when he sees there is need of it he seeing no other Means will do He doth not willingly afflict nor grieve the Children of Men. Lam. 3.33 IV. A Father hath divers Rods if one will not do and make the Child bow submit and humble himself another shall So God hath divers Rods He sometimes corrects with the Rod of Sickness Losses Crosses c. Sometimes with the Rod of Poverty sometimes with the Rod of Desertion and sometimes he uses the Wicked in his hand as a Rod to afflict and chasten his own People which is one of the worst of God's Rods and therefore David chose rather to fall into the immediate Hand of God than to be scourged with the Rod of the Enemy The Assyrian is called the Rod of God's Anger Isa 10.5 V. In using the Rod the tender Father always designs the Good of the Child So God in afflicting and chastening his People designs their great Good 'T is not for his Pleasure Heb. 12.8 but our Profit that we might be Partakers of his Holiness Inferences LEt those Christians who are under the Rod confess they have deserved it He hath not punished us according as our Sins have merited at his hands II. Let us from hence also learn to submit to the Rod and not strive and struggle with God O how uneasy are some Men and Women under Affliction O I could bear saith the Soul any thing but this Alas is it necessary that thou shouldest chuse thy own Rod God will correct us with what Rod he pleases according to his good pleasure it must be for the degree and kind of it too and are you troubled at the Rod at this Rod It may be you had rather God should afflict you some other way but God sees this is the best and no other will do the work upon your Hearts It may be if we had committed some other Sins and not such and such a Sin we should have been corrected but with such and such Rods and not with this which seems most cross and grievous to us Lam. 3 40. III. Let us labour to find out what God speaks to us by the Rod Let us search and try our Ways Many times we may find out our Sin in the Punishment of it Jer 8.6 Psal 51.4 IV. Let us confess our Faults when we are under the Rod God hearkens to hear what we say Against thee only have I done this thing and in thy sight V. Let us labour to be throughly humbled when under the Rod. Quest Some may say Why does God use the Rod Answ 1. Because Believers are his Children Fathers will look after the Good of their Children Prov. 22.15 To spare the Rod may be the Ruin of the Child Amos 3.2 2. Because the Sins of God's own People are grievous in his Sight You have I known above all the Families of the Earth and therefore will I punish you for your Iniquities VI. Hear the Rod The Lord's Voice crieth to the City and the Man of Wisdom shall see thy Name Hear ye the Rod and who hath appointed it 1. The Man of Wisdom is one that fears God Prov. 9.10 A holy Man is a wise Man and a Sinner is a Fool Holiness is the best Wisdom and Wickedness is the greatest Folly 2. He that escapes the greatest Evil and chuses the greatest Good is a Man of Wisdom 3. He that prefers the Good of his Soul before the Good of his Body is a Man of Wisdom 2. The Man of Wisdom will hear the Rod. 1. He will commune with his own Heart to find out the Cause of God's Anger the Cause of Affliction 2. He will tremble at God's Judgments 3. He will justify God under the Rod. 4. He is one that finds out God's Name in the Rod He finds out Anger in the Rod Mercy in the Rod Wisdom in the Rod Power in the Rod Faithfulness in the Rod c. 3. A wise Man under the Rod will endeavour to turn away and pacify the Anger of God There is it appears a Voice
Caryl to desire with Earnestness And then the Sence is thus rendred My Days are passed away as a Ship of Desire That is A Ship which being laden with rich Commodities the Master and Pilot desire earnestly to bring her speedily to her Port that so they may put off their Commodities and make Sale of such rich Lading 3. The Caldee and others give a further Note upon it deriving the Word Abab from Ebib which signifies a Stalk growing up early from the Earth and bringing forth the first ripe Fruit of any kind and so it is put for any early ripe Summer-Fruit as Plums Apples Cherries c. and then the Sence is My Days are like a Ship which carrieth early Fruit So the Vulgar like a Ship carrying Apples 4. There is another Sence given by those who derive the Word from a Root which signifies to hate and oppose or to be an Adversary and then it is thus rendred My Days pass away as a Pirate's Ship or as a Ship that goes to take a Prey or as a Ship that goes out to take Prizes upon the Sea Now such Ships are the swiftest of all others being prepared on purpose to make way and overtake other Ships their Lading is not Burthen but Ballast that they may be swift of Sail So saith Job My Days pass away like a Ship not like some great Merchant-Ship deeply laden which can make no great speed in the Sea but as a Ship of Piracy that hath nothing in her but Weapons Artillery and Ammunition to oppose those they meet with which sail with every Wind such as are your nimble Frigats Fly-Boats and Ketches which sail with every Wind or Gallies which pass without Wind carried with the Strength of Arms and Oars all being Vessels used to run in upon and surprize a Booty This also is a good Interpretation and so Mr. Broughton translates it My Days do flie away as the Pirat's Ship c. All shew the Life of Man swiftly passeth away The Life of Man compared to an Eagle Job 9.26 As an Eagle hasteneth to her Prey AN Eagle is a very swift Creature but when she hasteneth to her Prey she makes the greatest Speed The Life of Man is not compared to an Eagle in her ordinary Flight but as an Eagle that hasteneth to her Prey when Hunger adds Swiftness to her Wings Thus with swiftness our Days pass away The Life of Man compared to a Weaver's Shuttle Job 7.6 My Days are swifter than a Weaver's Shuttle c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A VVeaver's Shuttle is an Instrument of a very swift Motion and the VVord which is rendred swifter signifies that which is fitted for the swiftest Motion II. VVhen the VVeaver hath finished his VVeb he cuts off the Thread So when a Man hath run out the Length of his Days appointed by the Almighty his Life is cut off c. The Life of Man compared to Wind. Job 7.7 My Life is Wind. Parallels THe VVind passeth away speedily So doth the Life of Man II. The VVind passeth irresistibly you cannot stop the VVind So no Man be he never so strong can hinder the speedy Motion of his Days III. The VVind when it is past returns no more As you cannot stop the VVind or change its Course so all the Power in the VVorld is not able to recall or direct the VVind which way the VVind goes it will go and so soon as it comes it is gone So when a Man's Days are gone there is no recalling of them again Our Days pass and shall not return by any Law or Constitution of Nature or by any Efficacy of natural Causes He remembred that they were but Flesh Psal 78 3◠Wind that passeth away The Life of Man compared to a Cloud Job 7.9 As the Cloud is consumed and vanisheth away so he that goeth down to the Grave shall come up no more he shall return no more to his House c Parallels AS the Cloud such a Cloud as you see hanging in the Air is consumed or gradually spent So the Days or Life of Man by little and little is consumed II. A Cloud comes to its Height and then is quickly disperst and vanisheth So Man soon comes to his full Strength and presently is gone III. A Cloud is like a Bottle full of Rain or Sponges full of Water God crushes these Sponges or unstops these Bottles and they are emptied and in emptying vanish away and return no more So Man being emptied of Life vanisheth away and returns not again Obj. But why then doth Solomon affirm the Clouds return again after Rain Eccles 12.2 how then doth Job say that the Cloud vanisheth so Man goeth to the Grave and returneth no more Answ Solomon in that Place of Ecclesiastes gives a Description of old Age and the sad Condition of Man in it he calleth it the evil Day and wishes Men would consider their latter End before those evil Days overtake them Before the Light of the Sun Moon Caryl and Stars be darkned and the Clouds return after the Rain In old Age the Clouds return after the Rain thus as in some very wet Time when we think it hath rained so much as might have spent and quite exhausted the Clouds and drawn those Bottles dry yet you shall see them return again it will rain day after day as fast as ever So in old Age when Rheums disstill so freely that you would think an old Man had emptied himself of all yet the Clouds will return again and Flouds of watery Humours overflow Thus the Clouds of old Age return and in this Sense the Clouds of the Air return after they are consumed and spent into Rain But how doth a Cloud return not the same Cloud numerically that Cloud which was dissolved doth not return the same Sun goes down and vanisheth out of our Sight in the Evening and returneth in the Morning the same individual and numerical Sun but that numerical Cloud which vanished comes not again Thus Man vanisheth and returns as the Clouds return after the Rain that is after one Generation of Men are dead they return again in their Children another Generation springs up but there is no other Returning to Life till the Resurrection they that die shall not live again here they shall not return to their House their Place shall know them no more The Life of Man compared to a Flower Job 14.2 He cometh forth like a Flower and is cut down c. MAN is compared to a fading Flower There are many Rarities and Excellencies in a Flower 1. Sweetness to please our Smell 2. Beauty and Variety of Colour to affect the Eye 3. Softness affecting the Touch c. But Job speaks not a Word of any of these Properties he speaks not of a flourishing but withering Flower not of its springing up but of its cutting down or of its springing up only in relation to cutting down Parallels A Flower comes up in the
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
true Christians have of it VIII The Blood of the Lamb must be sprinkled upon the Lintel and Sides of the Doors of the Israelites which held forth that the Blood of Christ must be applied by Faith for our Justification stands not only in the shedding of Christ's Blood but also in the sprinkling of it upon our Consciences IX It must be sprinkled upon the Posts and Doors so as the Israelits could neither go out of Doors nor come in but they must see on all sides the Blood of the Lamb signifying that they and we should both at home and abroad going forth and coming in and on all occasions have the Passion of Jesus Christ before our Eyes in holy Meditation and Contemplation X. It was not enough for the Jews to have the Lamb slain and the Blood shed within the House but the Blood must be sprinkled without Doors signifying as some observe If Christ's Blood i. e. the Merits of it be received into our Hearts for Justification the sprinkling of it will appear and be seen outwardly in a holy Life and real Sanctification Verse 22. XI The Blood of the Lamb was to be sprinkled with a Bunch of Hyssop dipp'd in it which might signify that such who would be sprinkled with Christ's Blood must obtain true Faith for Hyssop bears a Resemblance to Faith in threee things 1. It is a ground low and weak Herb Faith in it self and as it is in Believers is weak and teacheth Humility 2. It will grow on a Rock or Wall So Faith roots it self in Christ that true spiritual Rock 3. Hyssop hath a cleansing and healing quality So Faith purifies the Heart and Life of a Sinner and heals all the Sores of a wounded Conscience XII They were to eat the Flesh of the Lamb to signify that we must spiritually feed upon Jesus Christ viz. believe on him which is called an eating of his Flesh and drinking of his Blood XIII Every particular Lamb was to be eaten in one House signifying the Unity of the Church of God or the spiritual Conjunction and Agreement of all the Faithful in one Bread and one Body 1 Cor. 10.17 XIV Only Israelites and not Strangers were to eat of it to shew that none but the true Seed viz. Believers have Right to Christ and the blessed Rites of his House XV. They were to eat it with bitter Herbs to signify that Repentance and godly Sorrow for Sin ought to be in those who come to receive and partake of Jesus Christ and that they should remember with Grief of Soul what their Sins brought upon their Saviour and what the filthy and bitter Nature of Sin is XVI They were to eat it with unleavened Bread to signify that those who come to the true Passeover should keep that Feast with the unleavened Bread of Sincerity and Truth hating false Doctrine Hypocrisy and every evil Work XVII They must eat it in remembrance of their Deliverance out of Egypt So those who come to the true Passeover ought to remember how God hath by Christ's Blood delivered them from Wrath and Hell XVIII They were to eat it with their Loins girt and their Staves in their hands and their Shoes on their Feet to shew that we who feed upon our Passeover should have the Girdle of Truth and our Feet shod with the Preparation of the Gospel of Peace and that we are but Strangers and Pilgrims here XIX They were not to eat the Paschal Lamb until they had purged all Leaven out of their Houses which shews what Care every Christian should take to purge out the Leaven of Malice and Wickedness out of their Hearts The Jews were to search for Leaven and not suffer a Crum or small Morsel to remain in their Houses So careful should all those be to purge out every Sin and let no Iniquity remain in them who come to the Lord's Table WHEREIN the Brazen Serpent was a Type of Christ as also the Manna and divers others Types we have shewed in the First Volume And the Parallels of the First and Second Temple we have insisted upon under the Head of Metaphors concerning the Church of God to which we refer you And finding to what a Bigness this Second Volume is swollen I must be forced to break off and leave these my poor Labours to the Blessing of God praying they may prove to the Advantage of his despised and afflicted Church desiring what Profit any Christians may receive here-from they would not forget to give the Honour to God who only deserves it to whom be Glory in the Church by Christ Jesus throughout all Ages World without End Amen FINIS Philologia Sacra The Second Part WHEREIN The SCHEMES or FIGURES in Scripture are reduced under their proper HEADS with a Brief Explication of Each Together with A TREATISE OF The TYPES PARABLES ALLEGORIES c. in the Old and New Testament CHAP I. Of the Figures of a Word THE Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schema principally and properly signifies the Garb Habit or Ornament of the Body and by a Metaphor is translated to signify the Beauty or Ornament of Speech as * Lib. 3. Rhet. cap. 8. Aristotle and * In Bruto Orat. perf Cicero say The Latines render it Figure as some say because Stage-Players by the variation or shifting of their Habit represented divers Figures of Men These Figures are called Rhetorical Lights and Ornaments and do not change the sense of Words as Tropes do but give an Imbellishment or Beauty to Speech There are Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Word and Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Sentence the first belong to the Matter or as it were the Body of an Oration the latter to the Form or as it were the Soul of a Sentence The former are when a Speech is figured in Words repeated in a certain order or that mutually agree in sound for Emphasis or Ornament's sake The latter are such whose Emphaticalness consists not in Words singly but in the things themselves giving weight and gravity to the Speech * Lib. 5. Instit Orat. c. 1. Vossius says That a Scheme properly signifies two things viz. The exterior Garb and the Gesture of the Body as Dancers who caper at the noise of musical Instruments For Schemes of Words may in this be resembled to Habit or Garb because without them the Speech is naked as a Man without his Cloaths and Schemes of Sentences may be compared to Artificial Gestures because without these it will be like a Man who moves or walks in his natural Place or Posture of the first we will produce some Examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjungo to joyn together 1. Epizeuxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Subjunctio is when the same word or sound is continued or repeated in the same Sentence as Exod. 34.6 The Lord the Lord a God merciful and gracious c. Deut. 23.43 The Stranger that is in thy
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
are as goads by which Men are prick'd forward to their Duty as Oxen are prick'd forward to go on or labour And as Nails which keep Men within the bounds of Duty as Planks are fixt when they are nail'd through fastened by the Masters of Assemblies he speaks Metaphorically of Divine Preaching as 1 Cor. 3.6 Jam. 1.21 For the Masters of Assemblies are such as founded or instituted Colledges or such as in the publick Assemblies of the Church taught the Word of God as the Prophets and Priests in the Old Testament did which are given from one Shepherd that is God the only Pastor of his People Psal 23.1 that is the supream Governour and Protector He alone is the Author of his written Word speaking immediately by his Prophets c. More especially and by way of brief Analogy Citations of the Old Test in the New we will make some Observations of the Quotations of the Old Testament quoted in the New 1. Quoad formam internam with respect to the internal Form which is the sense of Scripture Oracles 2. The external Form which is the Manner or Character of speaking and the Mode or Way of Allegation 1. The internal or inward Form with respect to which the Allegation is made either according to the sense intended by the Holy Spirit or its Analogical Accommodation 1. The Sense intended by the Holy Spirit is either literal or typical and mystical In an immediate literal Sense there are frequent Quotations which concern Christ of whom the Prophets prophesied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word as Esa 7.14 Behold a Virgin shall conceive and bear a Son and thou shalt call his Name Emanuel which in the proper and proximate sense is cited with respect to Christ Mat. 1.23 compare also Deut. 18.15 with Act. 3.22 Psal 2.7 with Act. 13.33 Heb. 1.5 5.5 Psal 8.2 with Mat. 21.16 Psal 22.18 with Mat. 27.35 John 19.24 Psal 40.6 7 8. with Heb. 10.5 c. and Psal 45.6 7 with Heb. 1.8 9 and Psal 68.18 with Eph. 4.8 and Psal 69.9 with Rom. 15.3 and Psal 102.25 with Heb. 1.10 and Psal 110.1 with Mat. 22.24 45. Mark 12.36 Luke 20.42 43 44. Acts 2.34 35. 1 Cor. 15.25 Heb. 1.13 Psal 110.4 Heb. 5.6 and 7.17 Psal 110.22 with Mat. 21.42 Mark 12.10 Acts 4.11 1. Pet. 2.7 So Esa 11.10 with Rom. 15.12 and Isa 28.16 with 1 Pet. 2.6 and Isa 42.1 c. with Mat. 12.17 c. and Isa 45.23 with Rom. 14.11 and Esa 61.1 with Luke 4.18 21. and Amos 9.11 with Acts 15.15 16. Mic. 5.2 with Mat. 2.6 and Zech. 9.9 with Mat. 21.5 John 12.14 15. and Zech. 11.12 with Mat. 27.9 and Zech. 12.10 with John 19.37 and Zech. 13.7 with Mat. 25.31 Mal. 3.1 with Mat. 11.10 Mark 1.2 c. Junius and Tremellius Tarnovius and Rivet refer to this place Hos 11.1 Out of Egypt have I called my Son which Mat. 2.15 is cited and applied to Christ 2. There are Citations in a mediate and typical Sense out of the Old Testament respecting Christ and his Mystical Body the Church As Exod. 12.46 about the Paschal Lamb applied to Christ John 19.26 the Brazen Serpent Numb 21.8 9. with John 3.14 15. Jonas Chap. 2.1 11. with Mat. 12.39 Adam and Eve Gen. 2.23 24. with Eph. 5.31 32 c. To this Head also may be reduced those Allegations which are Expositions of an Allegorical Speech as in Phil. Sacr. p. 375. An Analogical Accommodation which Cajetan called a transumptive sense is when the words of the Old Testament are used in the New and accommodated to the Event and for Conveniency or Similitude are attributed to a Person or some certain thing extending it beyond the scope the first holy Writer as Mat. 13.35 the saying Psal 78.2 I will open my Mouth in a Parable I will utter dark Sayings of old is analogically said to be fulfilled in Christ For as God the Father by the Prophets opened the Mysteries of the Kingdom of Heaven to his People at all times so Christ who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hypostatical Word of the Father thought meet to express himself in Parables Yet in the 78 Psalm true Examples are given but Christ uses feigned Narrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which agree in this that they are called Parables that is Similitudes viz. such as are brought in by Christ and recited by the Psalmist on purpose to admonish the People by those Examples of what they were to expect from God by their Perseverance in or Apostacy from the Faith See 1 Cor. 10.6 11 c. The words Esa 53.4 viz. He hath born our Griefs or Infirmities and carried our Sorrows or Diseases are cited Mat. 8.17 Now if you respect the Person or adequate Subject of whom the Prophet speaks the Allegation or Citation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the word or literally to be understood but if you will have respect to the thing of which Matthew treats it must be only by way of Analogy and Accommodation For here there is an account given of Christ with respect to his healing divers Diseases in which he is said to accomplish what was foretold by the Prophetical Oracle and in a literal sense to bear our Spiritual Infirmities in his Passion and Death as it is expounded 1 Pet. 2.24 25. More Citations you may find Deut. 30.11 with Rom. 10.6 in the description of the Righteousness of Faith see also Esa 43.19 compared with Rev. 21.5 Mat. 2.17 18. with Jer. 31.15 Mat. 13.14 with Esa 6.9 Mat. 15.8 with Esa 29.13 Luke 23.30 Rev. 6.16 with Hos 8.10 Acts 13.40 41. with Habak 1.5 Rom. 9.27 28. with Esa 10.22 Rom. 9.29 with Isa 1.9 1 Cor. 1.19 20. with Isa 29.14 33.18 Rev. 1.7 with Zech. 12.10 Rev. 11.4 with Zech. 4.14 c. 2. As to the exernal Form As to the external Form or the kind of speaking or the manner of Citation the following things are observable 1. The frequent Quotation of the Septuagint or the ancient Greek Translation of the Old Testament of which as Hierom notes * In quest Heb. super Gen. To. 4. fol. 102. Hoc generaliter observandum quod ubicunque sancti Apostoli aut Apostolici viri loquantur ad Populos his plerumque Testimoniis abutuntur quae per Translationem Septuagint Interpretum jam fuerant in Gentibus divulgatae that is This is to be generally noted that wheresoever the holy Apostles or Apostolical Men spoke to the People they did for the most part use these Testimonies which that is the Translation of the Seventy Interpreters were now published to the Gentiles And that even in those things where there is a manifest difference between that Translation and the Original Hebrew Text as Luke 3.36 wherein the Genealogy of Christ the Name Cainan is put in which is not in the Original Hebrew but in the version of the Seventy of which more hereafter The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
restoring Sight to the blind as it is cited Luke 4.18 are not in the Hebrew Text of Isa 61.1 but in the Septuagint Compare Zech. 9.9 with Mat. 21.8 and Psal 8.2 with Mat. 21.16 Upon which * Part 2. Clavis Script p. 103. Illyricus thus says In septuaginta Interpretum versione citandâ notandum est Apostolos in Novo Testamento non immerito aliquid dedisse imbecillitati Christianorum communi consuetudini quod non aliter aliquoties dicta Scripturae citaverint quam sicut jamdudum apud vulgus ex illa versione innotuerint sic enim illi pusillis Christi lac praebentes ac ad eorum captum sese accommodantes loqui non dedignati sic videmus etiam Parentes aliquando cum Infantibus balbutire that is In the Citations of the seventy Interpreters in the New Testament we are to note That the Apostles yielded much to the Weakness of Christians and common Custom and that seasonably in not quoting those Places otherwise than the Capacity of the Vulgar could reach For they giving as it were Milk to those tender Babes of Christ and accommodating themselves to their Vnderstanding disdained not to speak after that manner So we see Parents sometimes lisp to their little Ones Rivet says thus * In Isagog Scrip. cap. 10. p. 138. They viz. the holy Pen-men of the New Testament followed this Interpretation in those things only which did no way prejudice the Truth of Faith especially when they had occasion to discourse of any dangerous departure from that very version received among the Greeks or as he adds The Apostles and Apostolical Men used that common Version by a Liberty no way dangerous to win upon the Greeks or Gentiles who had great Veneration for it tho not in every part perfect Yet we must carefully note that the Apostles did not always quote the Septuagint as by the comparing of divers places may appear as Esa 25.8 for the Hebrew word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in sempiternum for everlasting the Septuagint has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevailing or overcoming but St. Paul translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Victory Matthew and John as Jerome witnesses in his Comment on Esa 6. made their Quotations from the Hebrew whereas Luke was very skilful in the Art of Medicine and better read in Greek therefore his Stile is elegant both in his Gospel and in the Acts of the Apostles savouring more than they of human Eloquence and more using Greek than Hebrew Citations Examples from John and Matthew are Zech. 12.10 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They will look upon me because they have insulted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixed or pierced but John 19.37 cites it out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall see him whom they pierced compare the Version of the Seventy Hos 11.1 with Mat. 2.15 Mic. 5.1 with Mat. 2.6 Esa 42.1 2 3 4. with Mat. 12.18 19 20 21. these and other Passages are to be opposed to such as do overmuch extol that Greek Version and attribute divine and authentick Authortiy to it because the Evangelists and Apostles sometimes made use of it which kind of reasoning might carry a shew of Validity had they always used it which 't is certain they did not and the Reason why they cited it sometimes is given before Citations from sense not word for word 2. Testimonies and Prophecies of the Old Testament are alleadged and produced in the New not always according to the Letter or word for word but frequently by change of the Phrase in divers Respects as 1. Sometimes words are left out which are not for the present purpose Detraction 1. as appears if you compare Deut. 24.1 with Mat. 5.31 and Deut. 25.5 with Mat. 22.24 and Esa 9.1 with Mat. 4.15 and Esa 42.4 with Mat. 12.21 Some observe more especially that the sacred Writers when they make Allegations do for brevity and perspicuity sake cite the first and the last and cut off the middle as Esa 28.11 12. with 1 Cor. 14.21 and Esa 40.6 7 8. with 1 Pet. 1.24 25. and Zech. 9.9 with Mat. 21.5 c. Sometimes words are added for Illustration or Exposition's sake Adjection 2. as Gen. 2.24 with Mat. 19.5 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they two are emphatically added And they two shall be one Flesh So Deut. 6.13 compared with Mat. 4.10 where the exclusive word is added with great evidence viz. Thou shalt worship the Lord thy God and him only shalt thou serve See also Esa 64.4 with 1 Cor. 2.9 where these words are added Neither hath it entred into the Heart of Man There is sometimes a Transposition of Words which nevertheless diminishes not Transposit 3. nor varies the sence as Esa 64.4 compared with 1 Cor. 2.9 where the hearing of the Ear and the seeing of the Eye are transposed so the Destruction of Altars and the killing of the Prophets are transposed 1 Kings 19.14 with Rom. 11.3 There is sometimes a change of the words themselves Change 4. and sometimes of their Accidents The change of words themselves happens 1. From the diversity of reading in the Hebrew Text especially when the Quotation is from the Septuagint who having made use of Bibles not pointed did frequently read and expound it otherwise then 't is in the Hebrew Gen. 47.31 And Israel bowed himself upon the Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Bed he worshipped or adored his Lord God so as that he bowed his Body to his Beds-head but the Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Et adoravit Iâ—rael super summitatem virgae sâ—ae Heb 11.21 And Israel worshipped upon the end or top of his Rod or Staff for they read it as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Rod or Staff the difference being only in the Points This Version the Apostle exactly follows Heb. 11.21 And whereas there is a different reading even in the Greek some Copies having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus of his some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suus his There arises a double Interpretation here viz. That Jacob through Age being in Bed leaned upon his Staff and thanking God for the promise of a Sepulture with his Fathers hence say some it should be thus Et inclinavit se Baculo suo innixus And he bowed himself leaning upon his Staff or that he bowed himself to the Scepter which Joseph held and honoured his Son in his Office that that Dream might be fulfilled which Joseph had of the Obeysance of the Sun and Moon mentioned Gen. 37.9 which the vulgar Version and that of Erasmus will have rendred And he adored leaning on the top of his Rod c. Another Example you have Psal 40.7 Mine Ears hast thou opened of which Metaphor see our sacred Philology Book 1. Vol. 1. cap. 7. But the Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But a Body